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Amos Chapter
Two
New King James Version (NKJV)
INTRODUCTION TO AMOS 2
In
this chapter the prophet foretells the calamities that should come upon the
Moabites for their transgressions
Amos 2:1; and the
destruction of Judah and Jerusalem for their iniquities
Amos 2:4; also the
judgments of God that should come upon Israel the ten tribes for their sins
which sins are enumerated; their oppression of the poor
their lewdness and
idolatry
Amos 2:6; and which
are aggravated by the blessings of goodness bestowed upon them
both temporal
and spiritual
Amos 2:9; wherefore
they are threatened with ruin
which would be inevitable
notwithstanding their
swiftness
strength
and courage
and their skill in shooting arrows
and
riding horses
Amos 2:13.
Amos 2:1 Thus says the Lord: “For three
transgressions of Moab
and for four
I will not turn away its punishment
Because
he burned the bones of the king of Edom to lime.
YLT
1Thus said Jehovah: For
three transgressions of Moab
And for four
I do not reverse it
Because of his
burning the bones of the king of Edom to lime
Thus saith the Lord
for three transgressions of Moab
.... Or the
Moabites
who descended from the eldest son of Lot
by one of his daughters;
and
though related
were great enemies to the Israelites; they sent for Balaam
to curse them when on their borders
and greatly oppressed them in the times of
the judges:
and for four
I will not turn away the punishment thereof; See Gill on Amos 1:3. Idolatry
as well as the sin next charged
must be one of these four transgressions: the
idols of Moab were Chemosh and Baalpeor; of the former See Gill on Jeremiah 48:7; and
of the latter See Gill on Hosea 9:10;
because he burnt the bones of the king of Edom into lime; either like
"to lime"
or "for lime"; he burnt them thoroughly
till
they came to powder as small and as white as lime
and used them instead of it
to plaster the walls of his palace
by way of contempt
as the Targum; and so
Jarchi and Kimchi: this is thought probable by QuinquarboreusF13Scholia
in Targum in loc.
for which he is blamed by Sanctius
who observes
there is
no foundation for it in Scripture; and that the ashes of the bones of one man
would not be sufficient to plaster a wall; and
besides
could never be brought
to such a consistence as to be fit for such a purpose; yet
if it only means
bare burning them
so as that they became like lime
as the colour of it
it
could not be thought so very barbarous and inhuman
since it was the usage of
some nations
especially the Romans
to burn their dead: no doubt something
shocking is intended
and which usage to the dead is resented by the Lord. Sir
Paul RycautF14The Present State of the Greek Church
c. 2. relates a
piece of barbarity similar to this
that the city of Philadelphia was built
with the bones of the besieged
by the prince that took it by storm. Kimchi
thinks
as other interpreters also do
that it refers to the history in 2 Kings 3:27; where
the king of Moab is said to offer his eldest son that should have reigned in
his stead for a burnt offering; which he understands
not of the king of Moab's
son
but of the king of Edom's son
here called a king
because he was to have
succeeded his father in the kingdom; but it seems rather to be the king of
Moab's own son that he offered; nor is it likely that the king of Edom's son
was in his lands; for he would have broke through into the king of Edom
but
could not; and then did this rash action; not in wrath and fury
but in a religious
way. The prophet here refers to some fact
notorious in those times
the truth
of which is not to be questioned
though we have no other account of it in
Scripture; very probably it was the same king of Moab that did it
and the same
king of Edom that was so used
mentioned in the above history; the king of Moab
being enraged at him for joining with the kings of Israel and Judah against
him
who afterwards falling into his hands
he used him in this barbarous
manner; or very likely being possessed of his country after his death
or
however of his grave
he took him out of it
and burnt his bones to lime
in
revenge of what he had done to him. This was a very cruel action thus to use a
human body
and this not the body of a private person
but of a king; and was
an act of impiety
as well as of inhumanity
to take the bones of the dead out
of his grave
and burn them; and which though done to a Heathen prince. God
who is the Creator of all
and Governor of the whole world
and whose
vicegerents princes are
resented; and therefore threatened the Moabites with
utter destruction for it.
Amos 2:2 2 But
I will send a fire upon Moab
And it shall devour the palaces of Kerioth; Moab
shall die with tumult
With shouting and trumpet sound.
YLT
2And I have sent a fire
against Moab
And it hath consumed the palaces of Kerioth
And dying with noise
is Moab
With shouting
with voice of a trumpet.
But I will send a fire upon Moab
.... Either on the whole
country
or on some particular city so called
as in all the other prophecies;
and there was a city called Moab
now Areopolis; see Gill on Jeremiah 48:4;
though it may be put for the whole country
into which an enemy should be sent
to destroy it
even Nebuchadnezzar:
and it shall devour the palaces of Kerioth; a principal
city in the land of Moab; according to Kimchi
it was the royal city
and
therefore mention is made of the palaces of it
here being the palace of the
king and his princes; see Jeremiah 48:24;
though the word may be rendered cities
as it is by the Septuagint and Arabic
versions; and so the Targum
"and
shall consume the palaces of the fortified place;'
and
so may signify all the cities of Moab
and their palaces: or however may be put
for them:
and Moab shall die with tumult
with shouting
and with the
sound of the trumpet: that is
the Moabites shall die
not in their beds
and in
peace
but in war
amidst the howlings of the wounded
the shouts of soldiers
the clashing of arms
and the sound of trumpets
Amos 2:3 3 And
I will cut off the judge from its midst
And slay all its princes with him
” Says
the Lord.
YLT
3And I have cut off a judge
from her midst
And all its heads I slay with him
said Jehovah.
And I will cut off the judge from the midst thereof
.... Either
from the midst of Moab
the country in general; or from Kerioth in particular
so Kimchi; meaning their principal governor
their king
as Aben Ezra; for
kings sometimes have acted as judges
took the bench
and sat and administered
justice to their subjects:
and I will stay all the princes thereof with him
saith the Lord; the king
and
the princes of the blood
and his nobles; so that there should be none to
succeed him
or to protect and defend the people; the destruction should be an
entire one
and inevitable
for the mouth of the Lord had spoken it. This was
fulfilled at the same time as the prophecy against the children of Ammon by
Nebuchadnezzar
five years after the destruction of JerusalemF15Joseph.
Antiqu. l. 10. c. 9. sect. 7. Vid. Judith i. 12.
which is next threatened.
Amos 2:4 4 Thus
says the Lord:
“For three transgressions of Judah
and for four
I will not turn away its punishment
Because they have despised the law of the Lord
And have not
kept His commandments. Their lies lead them astray
Lies which their
fathers followed.
YLT
4Thus said Jehovah: For
three transgressions of Judah
And for four
I do not reserve it
Because of
their loathing the law of Jehovah
And His statutes they have not kept
And
their lies do cause them to err
After which their fathers did walk
Thus saith the Lord
for three transgressions of Judah
.... With whom
Benjamin must be joined; for the two tribes are meant as distinct from the ten
tribes
under the name of Israel
following. The prophet proceeds from the
Heathens round about to the people of God themselves
for the ill usage of whom
chiefly the above nations are threatened with ruin
lest they should promise
themselves impunity in sin; though
if they rightly considered things
they
could not expect it; since
if the Heathens
ignorant of the will of God
and
his law
were punished for their sins
then much more those who knew it
and
did it not
Luke 12:47; and he
begins with Judah
partly because he was of that tribe
lest he should be charged
with flattery and partiality
and partly because of the order of his prophecy
which being chiefly concerned with Israel
it was proper that what he had to
say to Judah should be delivered first:
and for four
I will not turn away the punishment thereof; the prophet
retains the same form as in his prophecies against the Heathen nations; his own
people
and God's professing people
being guilty of numerous transgressions
as well as they
and more aggravated than theirs; See Gill on Amos 1:3;
because they have despised the law of the Lord; a law so
holy
just
and good
and so righteous
as no other nation had; and yet was not
only not observed
but contemned: other nations sinned against the light of
nature
and are not charged with breaches of the law of God
which was not
given them; but these people had it
yet lightly esteemed it; counted it as a
strange thing; walked not according to it
but cast it away from them; which
was a great affront to the sovereignty of God
and a trampling upon his
legislative power and authority:
and have not kept his commandments; or "statutes"F16חקיו "statuta ejus"
Pagninus
Montanus
Mercerus
Junius & Tremellius
Piscator
Cocceius
&c. ; the ordinances
of the ceremonial law
which he appointed them to observe for the honour of his
name
as parts of his worship; and to lead them into the designs of his grace
and salvation by the Messiah:
and their lies caused them to err; either
their idols
as
the Vulgate Latin version renders it; which are lying vanities
and deceive
and by which they were made to err from the pure worship of the living and true
God to superstition and idolatry; or the words of the false prophets
as Kimchi;
the false doctrines their taught
contrary to the word of God
directing them
to seek for life by their own works; and promising them peace
when destruction
was at hand; and daubing with untempered mortar; and as no lie is of the truth
but against it
so one untruth leads on to another:
after the which their fathers have walked; after which
lies
idols
and errors
as in Ur of the Chaldees
in Egypt
in the wilderness
and even in later times: this was no excuse to them that they followed the way
of their ancestors
but rather an aggravation of their guilt
that they
imitated them
took no warning by them; but filled up the measure of their
iniquities
and showed themselves to be a seed of evildoers
a generation of
wicked men
the sons of rebellious parents.
Amos 2:5 5 But
I will send a fire upon Judah
And it shall devour the palaces of Jerusalem.”
YLT
5And I have sent a fire
against Judah
And it hath consumed palaces of Jerusalem.
But I will send a fire upon Judah
.... An enemy
Nebuchadnezzar
who should burn
waste
and destroy
all that were in his way:
and it shall devour the palaces of Jerusalem; the chief
city of Judah
the royal city
where stood the temple
the palace of the most
High
and the palaces of the king and his nobles; these were burnt with fire
when it was taken by the Chaldean army
about two hundred years after this
prophecy
Jeremiah 52:13.
Amos 2:6 6 Thus
says the Lord:
“For three transgressions of Israel
and for four
I will not turn away its punishment
Because they sell the righteous for silver
And the poor for a pair of
sandals.
YLT
6Thus said Jehovah: For
three transgressions of Israel
And for four
I do not reverse it
Because of
their selling for silver the righteous
And the needy for a pair of sandals.
Thus saith the Lord
for three transgressions of Israel
.... The ten
tribes rent from the house of David in the times of Rehoboam
and who departed
from the true worship of God
and set up calves at Dan and Bethel:
and for four
I will not turn away the punishment thereof; the following
part of this prophecy is taken up in pointing at the sins and punishment of
Israel; now the prophet is come to the main business he was sent to do:
because they sold the righteous for silver; meaning not
any particular person
as Joseph sold by his brethren
for in that they were
all concerned
Judah as well as the rest; nor Christ
as othersF17Vid.
Galatin. Cathol. Ver. Arcan. l. 4. c. 24.
sold for thirty pieces of silver;
since the persons here charged with it
and the times in which it was done
will not agree with that case; but the sense is
that the judges of Israel were
so corrupt
that for a piece of money they would give a cause against a
righteous man
and in favour of an unjust man that bribed them:
and the poor for a pair of shoes; that is
for a mere
trifle they would pervert justice; if two men came before them with a cause
and both poor; yet if one could but give a pair of shoes
or anything he could
part with
though he could not give money; so mean and sordid were they
they
would take it
and give the cause for him
however unjust it was.
Amos 2:7 7 They
pant after[a] the dust
of the earth which is on the head of the poor
And pervert the way of
the humble. A man and his father go in to the same girl
To defile My
holy name.
YLT
7Who are panting for the
dust of the earth on the head of the poor
And the way of the humble they turn
aside
And a man and his father go unto the damsel
So as to pollute My holy
name.
That pant after the dust of the earth on the head of the poor
.... Either
were greedy after money
the dust of the earth
and even that small portion of
it the poor were possessed of; they could not be easy that they should enjoy
that little of it they did
but were desirous to get it out of their hands by
oppression and injustice: or they were eagerly desirous of throwing the poor
upon the earth
and trampling upon them
and dragging them through the dust of
it
thereby filling their heads and covering their faces with it; and caused
them to put their mouths in the dust
and be humble suppliants to them. Some
think there is an allusion to an ancient custom
which Joseph ben GorionF18Hist.
Heb. c. 44. apud Drusium in loc. speaks of
that a guilty person should stand
before the judges
clad in black
and his head covered with dust; and this
these judges desired here might be done by the rich
that the poor might be
accused by them from whom they expected gifts:
and turn aside the way of the meek; decline doing them
justice
pervert it
and hinder the course of it
denying it to those who are
humble
meek
and modest; or else by one means or another turned them from the
good ways in which they were walking
and by degrees at length brought them to
such impudence and immodesty as is next expressed
so Aben Ezra:
and a man and his father will go in unto the same maid
to
profane my holy name; that is
will be guilty of such uncleanness
as not only to have
and enjoy the same harlot
but of such incest
as that the son would lie with
his father's wife
and the father lie with his son's wife; a sin which was not
named among the Gentiles
1 Corinthians 5:1;
and whereby the name of God was blasphemed among them
as if their religion
taught them and encouraged them in such filthy actions; see Romans 2:24.
Amos 2:8 8 They
lie down by every altar on clothes taken in pledge
And drink the wine of the
condemned in the house of their god.
YLT
8And on pledged garments
they stretch themselves near every altar
And the wine of fined ones they drink
[in] the house of their gods.
And they laid themselves down upon clothes laid to pledge
by every altar
.... That is
the clothes they took in pledge of poor people
which they should have restored before sun setting
Exodus 22:26; these
they spread by every altar
of which they had many erected to their idols
and
on these as on carpets they slept by them
as was usual with the Gentiles; who
not only in common used to lie and sleep on garments
or carpets
or skins
spread on the floorF19Vid. Gloss in Aristophan. Plutum
p. 55. &
Nubes
p. 125.
but upon such in the temples of their idols
in order to
obtain good dreams; so in the temple of Amphiaraus in Greece
after purgations
and sacrifices to him
and to the gods whose names were engraven on the same
altar
they slew a ram
and spread the skin
on which they laid themselves
down
and had dreams
the signification and events of which they presently
interpretedF20Pausanias
Attica
sive l. 1. p. 65. Vid. Alex. ab
Alex. Genial. Dier. l. 6. c. 2. ; and Jerom saysF21Comment. in Isa.
lxv. 4.
they used to spread the skins of the sacrifices
and lie upon them
that they might by dreams know things to come
which custom in the temple of
Aesculapius continued to his times; and this custom might be imitated by the
Jews; and so they are described by such
"who sleep in the temples of
idols"
in the Vulgate Latin version of Isaiah 65:4; See
Gill on Isaiah 65:4; but
very false it is what StraboF23Geograph. l. 16. p. 523. says
that
the Jews were taught this custom by Moses; telling them that such as lived
soberly and righteously ought to sleep in the temple
where they might expect
good dreams for themselves and others
as good gifts and signs from God
which
others might not expect: or else the sense is
they laid themselves down on
these clothes
and feasted on them; it being their custom at meals not to sit
upright
but to recline on couches; or as the manner of the Turks and other
eastern nations to sit on carpets; and it was also the custom of the Heathens
to feast in their temples
and by their altars
in honour of their gods. So
Herodotus relatesF24Clio
sive l. 1. c. 31.
that at a festival of
June with the Argives
the mother of Cleobis and Biton prayed the goddess
whom
they had drawn to the temple
oxen not being ready
that she would give to them
what was best for men; after which prayer
it is said
they sacrificed and
"feasted"; and the young men falling asleep in the temple
never rose
more
but finished this life: the deity judging it better for a man to die than
to live; and this custom of feasting in idols' temples obtained
in the times
of the apostles
as appears from 1 Corinthians 8:10;
and which was now observed by the Israelites
with this aggravation of their
sin
that they laid themselves on the garments of the poor they had taken for a
pawn
when they were performing their idolatrous rites; which must be very
provoking to God:
and they drink the wine of the condemned in the house of their god: either wine
which used to be given to condemned malefactors to cheer and refresh them;
which custom among the Jews was founded on Proverbs 31:6; See
Gill on Proverbs 31:6; See
Gill on Proverbs 31:7; The
manner was to put a grain of frankincense into a cup of wine
which they gave
to the malefactor just as he was going to be executed
that his mind might be
disturbed and become insensible; and which was usually the free gift of
honourable women
out of compassion to the sufferer; and if they did it not
it
was provided at the expense of the publicF25T. Bab. Sanhedrin
fol.
43. 1. Bemidbar Rabba
sect. 10. fol. 198. 4. Maimon. Hilchot Sanhedrin
c. 13.
sect. 2
3. ; but this seems to be done rather to intoxicate and stupefy them
that they might not feel their pain and misery
than to cheer; and is thought
to be the potion which was offered to Christ
and he refused
Mark 15:23; but
whether such a custom obtained in the times of the prophet is a question; nor
does it seem very likely that these men would choose such sort of wine;
wherefore rather wine bought with the money they received by the fines and
amercements of those they unjustly condemned is intended. The Targum renders it
the wine of rapine; and this they were not content to drink only in their own
houses
but drank it at their festivals in the temples of their idols
such as
were built for the calves of Dan and Bethel
and other idols.
Amos 2:9 9 “Yet
it was I who destroyed the Amorite before them
Whose height was
like the height of the cedars
And he was as strong as the oaks; Yet I
destroyed his fruit above And his roots beneath.
YLT
9And I -- I have destroyed
the Amorite from before them
Whose height [is] as the height of cedars
And
strong he [is] as the oaks
And I destroy his fruit from above
And his roots
from beneath.
Yet destroyed I the Amorite before them
.... Here the
Lord by the prophet reckons up the many favours and blessings he had bestowed
upon Israel
which was an aggravation of their sins
and showed them to be
guilty of great ingratitude
and a justification of him in his punishment of
them he drove out the seven nations of Canaanites from before them
to make way
for them
and destroyed them
of which the Amorite was a principal
and is here
put for all the rest:
whose height was like the height of the cedars; being both
tall of stature
and in great honour and dignity with the other nations
and in
very opulent and flourishing circumstances:
and he was strong as the oaks: not only like the tall
cedars of Lebanon for their height and largeness of stature
but like the
sturdy oaks for the strength of their bodies
being of the race of the giants
Numbers 13:28;
yet I destroyed his fruit from above
and his roots from beneath; that is
utterly destroyed him
root and branch
so that nothing of him remained; still
persisting in the metaphor of a tree. Jarchi interprets it of their superior
and inferior princes; but it seems best to understand it of children with their
parents
the one being the fruit
the other the root; and
both being
destroyed
there must be utter ruin.
Amos 2:10 10 Also
it was I who brought you up from the land of Egypt
And led you
forty years through the wilderness
To possess the land of the Amorite.
YLT
10And I -- I have brought you
up from the land of Egypt
And cause you to go in a wilderness forty years
To
possess the land of the Amorite.
Also I brought you up from the land of Egypt
.... Where
they were bond slaves
and in great affliction and distress
and unable to help
themselves; but the Lord wrought deliverance for them
and brought them out of
this house of bondage with a high hand and a mighty arm:
and led you forty years through the wilderness: going before
them in a pillar of cloud by day
and in a pillar of fire by night; providing
them with all things necessary
with food and raiment
and protecting them from
all their enemies:
to possess the land of the Amorite; the whole land of
Canaan
so called from a principal nation of it.
Amos 2:11 11 I
raised up some of your sons as prophets
And some of your young men as
Nazirites. Is it not so
O you children of Israel?” Says the Lord.
YLT
11And I raise of your sons
for prophets
And of your choice ones for Nazarites
Is not this true
O sons
of Israel? An affirmation of Jehovah.
And I raised up of your sons for prophets
.... Such as
Moses
Joshua
and the seventy elders
and others; not only to foretell things
to come
but to teach and instruct the people in the doctrines and duties of
religion
and to warn them of their sins
and the danger of them:
and of your young men for Nazarites: as Samson
Samuel
and
others; whose vow not only obliged them from shaving their hair
but to abstain
from drinking wine
and eating grapes
which the youthful age is inclined unto;
but such grace was given them
as enabled them to deny themselves sensual
gratifications
and to be examples of piety and constant attendance on the
service of God
and instructing the people. The Targum is
"of
your young men for teachers;'
these
were the spiritual mercies
as the former were the temporal ones
the Lord
bestowed on these people
for the truth of which he appeals to them:
is it not even thus
O ye children of Israel
saith the Lord? can ye deny it? the
thing was too notorious to be contradicted.
Amos 2:12 12 “But
you gave the Nazirites wine to drink
And commanded the prophets saying
‘Do
not prophesy!’
YLT
12And ye cause the Nazarites
to drink wine
And on the prophets ye have laid a charge
Saying
`Do not
prophecy!'
But ye gave the Nazarites wine to drink
.... Contrary
to their vow and calling
and in contempt of it
and to make them like
themselves; they either persuaded them
or forced them to it:
and commanded the prophets
saying
prophesy not; hard and
heavy things
judgments and denunciations of vengeance
only smooth things; by
this authoritative language it appears that this is said of the rulers and
governors of the people
as king
princes
and priests; see Amos 7:12.
Amos 2:13 13 “Behold
I am weighed down by you
As a cart full of sheaves is weighed down.
YLT
13Lo
I am pressing you
under
As the full cart doth press for itself a sheaf.
Behold
I are pressed under you
.... With the weight of
their sins
with which they had made him to serve
and had wearied him; his patience
was quite wore out
he could bear them no longer:
as a cart is pressed that is full of sheaves; as a cart in
harvest time
in which the sheaves of corn are carried home; when one sheaf is
laid upon another
till they can lay no more
and the cart is loaded and
overloaded with them
and ready to break
or be pressed into the earth with
them: thus. Jehovah represents himself as loaded and burdened with the sins of
these people
and therefore would visit for them
and inflict deserved
punishment. Some render it actively
"behold
I press"F26מעיק "angustabo"
Vatablus;
"coarctans"
Montanus; "arcto"
Mercerus; "premo
coarctabo
angustiis afficiam"
Drusius; "pressurus sum"
Junius
& Tremellius
Piscator
Tarnovius; "arctaturus sum"
Liveleus.
or "am about to press your place
as a cart full of sheaves presseth"F1תעיק "coarctares"
Montanus; "premit"
Junius & Tremellius; Piscator
Tarnovius. ; the horse or horses which draw
it
especially the last; or the ground it goes upon; or as a cart stuck with iron
spikes
and loaded with stones
being drawn over a corn floor
presses the full
sheaves
and beats out the grain
which was their way of pressing it: so the
Lord signifies he would afflict and distress this people
bring them into
strait circumstances
by a close siege
and other judgments
which should ruin
and destroy them; and which was first begun by Tiglathpileser king of Assyria
and finished by Shalmaneser
who carried away the ten tribes captive. So the
Targum
"behold
I bring distress upon you
and it shall straiten you in your place
as a cart
is straitened which is loaded with sheaves.'
Amos 2:14 14 Therefore
flight shall perish from the swift
The strong shall not strengthen his power
Nor
shall the mighty deliver himself;
YLT
14And perished hath refuge
from the swift
And the strong strengtheneth not his power
And the mighty
delivereth not his soul.
Therefore the flight shall perish from the swift
.... They
should be so straitened and cooped up
and be so loaded with pressures
that those
as swift of foot as Asahel
should not be able to make their escape by fleeing:
and the strong shall not strengthen his force; should not
increase it
or muster it up
and exert it to such a degree
as to be able to
defend and secure himself from the enemy:
neither shall the mighty deliver himself; "his
soul" or "life"; a soldier
a man of war
an expert and
courageous officer at the head of his troop
or even the general of the army;
see Psalm 33:16.
Amos 2:15 15 He
shall not stand who handles the bow
The swift of foot shall not escape
Nor
shall he who rides a horse deliver himself.
YLT
15And the handler of the bow
standeth not
And the swift with his feet delivereth not [himself]
And the
rider of the horse delivereth not his soul.
Neither shall he stand that handleth the bow
.... That is
at some distance
and can make use of his instruments of war afar off; yet will
not think it safe to stand his ground
but will betake himself to his heels as
fast as he can to save himself:
and he that is swift of foot shall not deliver himself; this is
repeated
lest any should place confidence in their agility
and to show how
complete and inevitable the affliction will be:
neither shall he that rideth the horse deliver himself; by fleeing on
horseback
no more than he that is on foot; no ways that can be devised or
thought on would preserve from this general calamity; see Psalm 33:17.
Amos 2:16 16 The
most courageous men of might Shall flee naked in that day
” Says the Lord.
YLT
16And the courageous of heart
among the mighty
Naked doth flee in that day
An affirmation of Jehovah!
And he that is
courageous among the mighty
.... Or "strong in his heart"F2אמיץ לבו "fortis corde
suo"
Vatablus
Piscator; "fortis animo"
Junius &
Tremellius
Drusius; "validus corde suo"
Mercerus; "qui corde
firmo est"
Cocceius. ; one that is of a great heart
famous for courage
and bravery
that excels in it among the mighty; the most valiant soldiers and
officers:
shall flee away naked in that day: shall throw away his
armour
nay
put off his clothes
as being both a hinderance to him in his
flight; and that he may make the better speed:
saith the Lord: which is added to show the certainty of all
this; it might be depended upon that so it would be
since the Lord God of
truth had spoken it; and it was fulfilled about eighty years after this
prophecy.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)