Amos 5:14-15;Amos 5:21-24 : Douay-Rheims Bible parallel
Clementine Latin Vulgate, Haydock Commentary
Amos 5:14-15
| Douay-RheimsDouay-Rheims Bible — The New Testament was published at Rheims, France (1582), the Old Testament at Douay (1609) by exiled English Catholic scholars. Bishop Challoner updated it extensively mid-18th century. The Douay-Rheims served as the English bible for the Catholic world for centuries. This text set is from an approved 1914 U.S. printing. | Clementine Latin VulgateClementine Latin Vulgate Bible — Update to the Latin Vulgate Bible of St. Jerome, a foundational Catholic bible, originally issued under Pope Sixtus V and authoritatively revised by Pope Clement VIII, hence its name. This 1914 printing starts with the original Clementine text and takes into account variations in prior printings as well as correctoria officially issued by the Vatican. | Haydock CommentaryHaydock Catholic Bible Commentary — Originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849); written with the Douay-Rheims Bible in view. |
| 1 Hear ye this word, which I take up concerning you for a lamentation. The house of Israel is fallen, and it shall rise no more. | Audite verbum istud, quod ego levo super vos planctum. Domus Israel cecidit, et non adiiciet ut resurgat. | Lamentation. Such canticles were usual. Is. xiv. --- Israel. It no longer formed a separate kingdom. C. --- When the people fear no evil, God laments for them. W. |
| 2 The virgin of Israel is cast down upon her land, there is none to raise her up. | Virgo Israel proiecta est in terram suam, non est qui suscitet eam. | |
| 3 For thus saith the Lord God: The city, out of which came forth a thousand, there shall be left in it a hundred: and out of which there came a hundred, there shall be left in it ten, in the house of Israel. | Quia hæc dicit Dominus Deus: Urbs, de qua egrediebantur mille, relinquentur in ea centum: et de qua egrediebantur centum, relinquentur in ea decem in domo Israel. | City, before (C.) or after the captivity. It required a long time to fill the cities as they had been. H. --- When the Assyrians invaded the country, it was greatly reduced. C. |
| 4 For thus saith the Lord to the house of Israel: Seek ye me, and you shall live. | Quia hæc dicit Dominus domui Israel: Quærite me, et vivetis. | |
| 5 But seek not Bethel, and go not into Galgal, neither shall you pass over to Bersabee: for Galgal shall go into captivity, and Bethel shall be unprofitable. | Et nolite quærere Bethel, et in Galgalam nolite intrare, et in Bersabee non transibitis: quia Galgala captiva ducetur, et Bethel erit inutilis. | Bethel,...Galgal,...Bersabee. The places where they worshipped their idols. Ch. --- They had all been honoured by the patriarchs. Bersabee had belonged to Juda under Achab. 3 K. xix. 3. But it was originally in the tribe of Simeon, and Jeroboam II. recovered all that had been lost. 4 K. xiv. 25. C. --- Unprofitable. Heb. leaven, "for vanity," (H.) Bethaven. |
| 6 Seek ye the Lord, and live: lest the house of Joseph be burnt with fire, and it shall devour, and there shall be none to quench Bethel. | Quærite Dominum, et vivite: ne forte comburatur ut ignis domus Ioseph, et devorabit, et non erit qui extinguat Bethel. | Joseph. His two grandchildren gave name to the principle tribes of the kingdom. --- Bethel. Sept. "Israel," which seems preferable. C. --- Yet Bethel may stand, as it denotes the apostate Israelites. |
| 7 You that turn judgment into wormwood, and forsake justice in the land, | Qui convertitis in absinthium iudicium, et iustitiam in terra relinquitis. | You. Sept. "the Lord, [God] who does judgment on high, and has placed justice on the earth; (8) who maketh and transformeth all things, and turneth," &c. H. --- Heb. agrees with the Vulg. C. |
| 8 Seek him that maketh Arcturus, and Orion, and that turneth darkness into morning, and that changeth day into night: that calleth the waters of the sea, and poureth them out upon the face of the earth: The Lord is his name. | Facientem Arcturum, et Orionem, et convertentem in mane tenebras, et diem in noctem mutantem: qui vocat aquas maris, et effundit eas super faciem terræ: Dominus nomen est eius. | Arcturus and Orion. Arcturus is a bright star in the north, Orion a beautiful constellation in the south. Ch. --- Shepherds in Arabia and Spain are well acquainted with the stars. C. --- We have examined the meaning of cima and cesil, Job ix. 9. and xxxviii. 31. S. Jerom's master asserts that the latter means "efflugence." Cima is rendered the Pleiades by Aquila and Th.; "the seven stars," by Prot.. H. --- When such allusions to the heathen mythology occur, they give no sanction to it, but serve to explain what is meant. S. Jer. --- Morning, affording comfort. C. iv. 13. --- Earth, by floods (C.) or rain. S. Jer. |
| 9 He that with a smile bringeth destruction upon the strong, and waste upon the mighty. | Qui subridet vastitatem super robustum, et depopulationem super potentem affert. | With a smile. That is, with all ease, and without making any effort. Ch. --- Aquila has "grinning," to shew displeasure. S. Jer. --- Heb. "he strengthens the oppressor against the strong," so that those whom he pleases to chastise cannot escape. |
| 10 They have hated him that rebuketh in the gate: and have abhorred him that speaketh perfectly. | Odio habuerunt corripientem in porta: et loquentem perfecte abominati sunt. | They, the wicked, could not endure Amos, (C. vii. 12.) nor those who rebuked them. |
| 11 Therefore because you robbed the poor, and took the choice prey from him: you shall build houses with square stone, and shall not dwell in them: you shall plant most delightful vineyards, and shall not drink the wine of them. | Idcirco, pro eo quod diripiebatis pauperem, et prædam electam tollebatis ab eo: domos quadro lapide ædificabitis, et non habitabitis in eis: vineas plantabis amantissimas, et non bibetis vinum earum. | |
| 12 Because I know your manifold crimes, and your grievous sins: enemies of the just, taking bribes, and oppressing the poor in the gate. | Quia cognovi multa scelera vestra, et fortia peccata vestra: hostes iusti accipientes munus, et pauperes deprimentes in porta: | Grievous. Heb. also, "numerous." |
| 13 Therefore the prudent shall keep silence at that time, for it is an evil time. | Ideo prudens in tempore illo tacebit, quia tempus malum est. | Time. It is to no purpose speaking to the deaf, (Eccli. xxxii. 9.) or throwing pearls before swine. Mat. vii. 6. Amos was silent for a while, till God opened his mouth again. C. iii. 8. and vii. 12. |
| 14 Seek ye good, and not evil, that you may live: and the Lord the God of hosts will be with you, as you have said. | Quærite bonum, et non malum, ut vivatis: et erit Dominus Deus exercituum vobiscum, sicut dixistis. | Said. Probably Amaias took occasion, from the flourishing state of the kingdom, to assert that the Lord approved of their conduct. C. |
| 15 Hate evil, and love good, and establish judgment in the gate: it may be the Lord the God of hosts may have mercy on the remnant of Joseph. | Odite malum, et diligite bonum, et constituite in porta iudicium: si forte misereatur Dominus Deus exercituum reliquiis Ioseph. | May be. God will not be wanting on his side. But this implies that man may find a difficulty in seeking good, and neglect to do it, though he may if he please, with God's assistance. W. --- Remnant. Posterity. C. |
| 16 Therefore thus saith the Lord the God of hosts the sovereign Lord: In every street there shall be wailing: and in all places that are without, they shall say: Alas, alas! and they shall call the husbandman to mourning, and such as are skillful in lamentation to lament. | Propterea hæc dicit Dominus Deus exercituum dominator, in omnibus plateis planctus: et in cunctis, quæ foris sunt, dicetur væ væ: et vocabunt agricolam ad luctum, et ad planctum eos, qui sciunt plangere. | Lament. Such hired mourners often seemed more grieved than those who were really affected. Hor. art. All were invited to join in the common sorrow. Jer. ix. 17. and xlviii. 31. |
| 17 And in all vineyards there shall be wailing: because I will pass through in the midst of thee, saith the Lord. | Et in omnibus vineis erit planctus: quia pertransibo in medio tui, dicit Dominus. | |
| 18 Woe to them that desire the day of the Lord: to what end is it for you? the day of the Lord is darkness, and not light. | Væ desiderantibus diem Domini: ad quid eam vobis? dies Domini ista, tenebræ, et non lux. | The day. Some imprudently laughed at the prophets. Is. v. 19. Jer. xvii. 15. Others wished for the coming of the Lord, not reflecting that he would punish their guilt. C. --- Thus, many through impatience, desire to die. We must rather, repent, and leave our lives at God's disposal. S. Jer. |
| 19 As if a man should flee from the face of a lion, and a bear should meet him: or enter into the house, and lean with his hand upon the wall, and a serpent should bite him. | Quomodo si fugiat vir a facie leonis, et occurrat ei ursus: et ingrediatur domum, et innitatur manu sua super parietem, et mordeat eum coluber. | Serpent. All his attempts would thus proved abortive. The Israelites were not ruined by Phul, or by Theglathphalassar. But the serpent, (H.) Salmanasar, came and took them in their own houses. 4 K. xvii. 7. C. |
| 20 Shall not the day of the Lord be darkness, and not light: and obscurity, and no brightness in it? | Numquid non tenebræ dies Domini, et non lux: et caligo, et non splendor in ea? | |
| 21 I hate, and have rejected your festivities: and I will not receive the odour of your assemblies. | Odi, et proieci festivitates vestras: et non capiam odorem cœtuum vestrorum. | Festivities. Some were still observed. C. iv. 4. |
| 22 And if you offer me holocausts, and your gifts, I will not receive them: neither will I regard the vows of your fat beasts. | Quod si obtuleritis mihi holocautomata, et munera vestra, non suscipiam: et vota pinguium vestrorum non respiciam. | Vows. Heb. "peace-offerings of your mercies;" a sort of oxen. 2 K. vi. 13. and 3 K. i. 9. Sept. "the salvation of your appearance," or what you offer for your welfare. |
| 23 Take away from me the tumult of thy songs: and I will not hear the canticles of thy harp. | Aufer a me tumultum carminum tuorum: et cantica lyræ tuæ non audiam. | Harp. Praise ill becomes the sinner. Eccli. xv. 9. Ps. xlix. 17. |
| 24 But judgment shall be revealed as water, and justice as a mighty torrent. | Et revelabitur quasi aqua iudicium, et iustitia quasi torrens fortis. | Mighty. Heb. "Ethan." Let your virtue appear, or the greatest miseries will shortly overwhelm you. C. |
| 25 Did you offer victims and sacrifices to me in the desert for forty years, O house of Israel? | Numquid hostias et sacrificium obtulistis mihi in deserto quadraginta annis, domus Israel? | Did you offer, &c. Except the sacrifices that were offered at the first, in the dedication of the tabernacle, the Israelites offered no sacrifices in the desert. Ch. --- They ceased after the beginning of the second year. S. Aug. q. 47 in Ex. Lev. vii. &c. W. --- God did not require sacrifices when the people came out of Egypt. Jer. vii. 22. Deut. xii. 8. They were not performed so regularly in the desert, (C.) and the people still bore a secret affection for idols, (v. 26.) which rendered all their victims useless. H. |
| 26 But you carried a tabernacle for your Moloch, and the image of your idols, the star of your god, which you made to yourselves. | Et portastis tabernaculum Moloch vestro, et imaginem idolorum vestrorum, sidus dei vestri, quæ fecistis vobis. | A tabernacle, &c. All this alludes to the idolatry which they committed, when they were drawn away by the daughters of Moab to the worship of their gods. Num. xxv. Ch. --- They imitated the superstitions of Egypt, and bore the image of Osiris, adorned with a star and crescent, on a sort of base, under a canopy. Heb. "You carried the tents of your king and the base of your statues, the star of your gods, which you have made for yourselves." Sept. by changing (C.) ciun in Rephan, or ραιφαν, (H.) have caused great confusion among commentators. If any change were requisite, (C.) cima (H.) would be preferable. v. 8. Job ix. 9. Yet the Heb. seems to be correct, and chiun denotes a pedestal rather than an idol. Some read Kevan, the Saturn of the Arabs, &c. and think that Rephan has been mistaken for it. The only difficulty is the authority of S. Stephen, who follows the Sept. Acts vii. 43. Yet he probably spoke in Syriac, and might pronounce Chevan; though S. Luke might adopt the Sept. in a matter of so little consequence. C. Diss. --- This decision may not probably give satisfaction to those who reflect that both these authors were under the immediate influence of the Holy Ghost, and that if an error had crept into the copy of the Sept. he would have corrected it. Truth is always of sufficient consequence. See Kennicott, Diss. ii. p. 344. H. --- Chiun and Rephan are "expressive of the same" god or idol, representing the machine of the heavens. The people of Peru worshipped Choun. Parkhurst, p. 137. --- Remvan may be Remmon, (4 K. vi. 18.) or Saturn. Grot. --- In a Coptic alphabet of the planets it is thus explained: (De Dieu. Collier. Dict. Sept. and Acts) "You have taken the tabernacle of Moloch, and the star of your Rempham, figures," &c. Prot. marg. "the Siccuth, your king, and Chiun, your images, the star," &c. H. |
| 27 And I will cause you to go into captivity beyond Damascus, saith the Lord, the God of hosts is his name. | Et migrare vos faciam trans Damascum, dicit Dominus, Deus exercituum nomen eius. |
Damacus,
or
Babylon,
(Acts vii.) into Mesopotamia, &c. The sense is the same. C. --- When the apostles quote passages, "they do not consider the words but the sense." S. Jer. --- One Greek copy, however, has
Damascus
in the Acts. H.
|
Amos 5:21-24
| 1 Hear ye this word, which I take up concerning you for a lamentation. The house of Israel is fallen, and it shall rise no more. | Audite verbum istud, quod ego levo super vos planctum. Domus Israel cecidit, et non adiiciet ut resurgat. | Lamentation. Such canticles were usual. Is. xiv. --- Israel. It no longer formed a separate kingdom. C. --- When the people fear no evil, God laments for them. W. |
| 2 The virgin of Israel is cast down upon her land, there is none to raise her up. | Virgo Israel proiecta est in terram suam, non est qui suscitet eam. | |
| 3 For thus saith the Lord God: The city, out of which came forth a thousand, there shall be left in it a hundred: and out of which there came a hundred, there shall be left in it ten, in the house of Israel. | Quia hæc dicit Dominus Deus: Urbs, de qua egrediebantur mille, relinquentur in ea centum: et de qua egrediebantur centum, relinquentur in ea decem in domo Israel. | City, before (C.) or after the captivity. It required a long time to fill the cities as they had been. H. --- When the Assyrians invaded the country, it was greatly reduced. C. |
| 4 For thus saith the Lord to the house of Israel: Seek ye me, and you shall live. | Quia hæc dicit Dominus domui Israel: Quærite me, et vivetis. | |
| 5 But seek not Bethel, and go not into Galgal, neither shall you pass over to Bersabee: for Galgal shall go into captivity, and Bethel shall be unprofitable. | Et nolite quærere Bethel, et in Galgalam nolite intrare, et in Bersabee non transibitis: quia Galgala captiva ducetur, et Bethel erit inutilis. | Bethel,...Galgal,...Bersabee. The places where they worshipped their idols. Ch. --- They had all been honoured by the patriarchs. Bersabee had belonged to Juda under Achab. 3 K. xix. 3. But it was originally in the tribe of Simeon, and Jeroboam II. recovered all that had been lost. 4 K. xiv. 25. C. --- Unprofitable. Heb. leaven, "for vanity," (H.) Bethaven. |
| 6 Seek ye the Lord, and live: lest the house of Joseph be burnt with fire, and it shall devour, and there shall be none to quench Bethel. | Quærite Dominum, et vivite: ne forte comburatur ut ignis domus Ioseph, et devorabit, et non erit qui extinguat Bethel. | Joseph. His two grandchildren gave name to the principle tribes of the kingdom. --- Bethel. Sept. "Israel," which seems preferable. C. --- Yet Bethel may stand, as it denotes the apostate Israelites. |
| 7 You that turn judgment into wormwood, and forsake justice in the land, | Qui convertitis in absinthium iudicium, et iustitiam in terra relinquitis. | You. Sept. "the Lord, [God] who does judgment on high, and has placed justice on the earth; (8) who maketh and transformeth all things, and turneth," &c. H. --- Heb. agrees with the Vulg. C. |
| 8 Seek him that maketh Arcturus, and Orion, and that turneth darkness into morning, and that changeth day into night: that calleth the waters of the sea, and poureth them out upon the face of the earth: The Lord is his name. | Facientem Arcturum, et Orionem, et convertentem in mane tenebras, et diem in noctem mutantem: qui vocat aquas maris, et effundit eas super faciem terræ: Dominus nomen est eius. | Arcturus and Orion. Arcturus is a bright star in the north, Orion a beautiful constellation in the south. Ch. --- Shepherds in Arabia and Spain are well acquainted with the stars. C. --- We have examined the meaning of cima and cesil, Job ix. 9. and xxxviii. 31. S. Jerom's master asserts that the latter means "efflugence." Cima is rendered the Pleiades by Aquila and Th.; "the seven stars," by Prot.. H. --- When such allusions to the heathen mythology occur, they give no sanction to it, but serve to explain what is meant. S. Jer. --- Morning, affording comfort. C. iv. 13. --- Earth, by floods (C.) or rain. S. Jer. |
| 9 He that with a smile bringeth destruction upon the strong, and waste upon the mighty. | Qui subridet vastitatem super robustum, et depopulationem super potentem affert. | With a smile. That is, with all ease, and without making any effort. Ch. --- Aquila has "grinning," to shew displeasure. S. Jer. --- Heb. "he strengthens the oppressor against the strong," so that those whom he pleases to chastise cannot escape. |
| 10 They have hated him that rebuketh in the gate: and have abhorred him that speaketh perfectly. | Odio habuerunt corripientem in porta: et loquentem perfecte abominati sunt. | They, the wicked, could not endure Amos, (C. vii. 12.) nor those who rebuked them. |
| 11 Therefore because you robbed the poor, and took the choice prey from him: you shall build houses with square stone, and shall not dwell in them: you shall plant most delightful vineyards, and shall not drink the wine of them. | Idcirco, pro eo quod diripiebatis pauperem, et prædam electam tollebatis ab eo: domos quadro lapide ædificabitis, et non habitabitis in eis: vineas plantabis amantissimas, et non bibetis vinum earum. | |
| 12 Because I know your manifold crimes, and your grievous sins: enemies of the just, taking bribes, and oppressing the poor in the gate. | Quia cognovi multa scelera vestra, et fortia peccata vestra: hostes iusti accipientes munus, et pauperes deprimentes in porta: | Grievous. Heb. also, "numerous." |
| 13 Therefore the prudent shall keep silence at that time, for it is an evil time. | Ideo prudens in tempore illo tacebit, quia tempus malum est. | Time. It is to no purpose speaking to the deaf, (Eccli. xxxii. 9.) or throwing pearls before swine. Mat. vii. 6. Amos was silent for a while, till God opened his mouth again. C. iii. 8. and vii. 12. |
| 14 Seek ye good, and not evil, that you may live: and the Lord the God of hosts will be with you, as you have said. | Quærite bonum, et non malum, ut vivatis: et erit Dominus Deus exercituum vobiscum, sicut dixistis. | Said. Probably Amaias took occasion, from the flourishing state of the kingdom, to assert that the Lord approved of their conduct. C. |
| 15 Hate evil, and love good, and establish judgment in the gate: it may be the Lord the God of hosts may have mercy on the remnant of Joseph. | Odite malum, et diligite bonum, et constituite in porta iudicium: si forte misereatur Dominus Deus exercituum reliquiis Ioseph. | May be. God will not be wanting on his side. But this implies that man may find a difficulty in seeking good, and neglect to do it, though he may if he please, with God's assistance. W. --- Remnant. Posterity. C. |
| 16 Therefore thus saith the Lord the God of hosts the sovereign Lord: In every street there shall be wailing: and in all places that are without, they shall say: Alas, alas! and they shall call the husbandman to mourning, and such as are skillful in lamentation to lament. | Propterea hæc dicit Dominus Deus exercituum dominator, in omnibus plateis planctus: et in cunctis, quæ foris sunt, dicetur væ væ: et vocabunt agricolam ad luctum, et ad planctum eos, qui sciunt plangere. | Lament. Such hired mourners often seemed more grieved than those who were really affected. Hor. art. All were invited to join in the common sorrow. Jer. ix. 17. and xlviii. 31. |
| 17 And in all vineyards there shall be wailing: because I will pass through in the midst of thee, saith the Lord. | Et in omnibus vineis erit planctus: quia pertransibo in medio tui, dicit Dominus. | |
| 18 Woe to them that desire the day of the Lord: to what end is it for you? the day of the Lord is darkness, and not light. | Væ desiderantibus diem Domini: ad quid eam vobis? dies Domini ista, tenebræ, et non lux. | The day. Some imprudently laughed at the prophets. Is. v. 19. Jer. xvii. 15. Others wished for the coming of the Lord, not reflecting that he would punish their guilt. C. --- Thus, many through impatience, desire to die. We must rather, repent, and leave our lives at God's disposal. S. Jer. |
| 19 As if a man should flee from the face of a lion, and a bear should meet him: or enter into the house, and lean with his hand upon the wall, and a serpent should bite him. | Quomodo si fugiat vir a facie leonis, et occurrat ei ursus: et ingrediatur domum, et innitatur manu sua super parietem, et mordeat eum coluber. | Serpent. All his attempts would thus proved abortive. The Israelites were not ruined by Phul, or by Theglathphalassar. But the serpent, (H.) Salmanasar, came and took them in their own houses. 4 K. xvii. 7. C. |
| 20 Shall not the day of the Lord be darkness, and not light: and obscurity, and no brightness in it? | Numquid non tenebræ dies Domini, et non lux: et caligo, et non splendor in ea? | |
| 21 I hate, and have rejected your festivities: and I will not receive the odour of your assemblies. | Odi, et proieci festivitates vestras: et non capiam odorem cœtuum vestrorum. | Festivities. Some were still observed. C. iv. 4. |
| 22 And if you offer me holocausts, and your gifts, I will not receive them: neither will I regard the vows of your fat beasts. | Quod si obtuleritis mihi holocautomata, et munera vestra, non suscipiam: et vota pinguium vestrorum non respiciam. | Vows. Heb. "peace-offerings of your mercies;" a sort of oxen. 2 K. vi. 13. and 3 K. i. 9. Sept. "the salvation of your appearance," or what you offer for your welfare. |
| 23 Take away from me the tumult of thy songs: and I will not hear the canticles of thy harp. | Aufer a me tumultum carminum tuorum: et cantica lyræ tuæ non audiam. | Harp. Praise ill becomes the sinner. Eccli. xv. 9. Ps. xlix. 17. |
| 24 But judgment shall be revealed as water, and justice as a mighty torrent. | Et revelabitur quasi aqua iudicium, et iustitia quasi torrens fortis. | Mighty. Heb. "Ethan." Let your virtue appear, or the greatest miseries will shortly overwhelm you. C. |
| 25 Did you offer victims and sacrifices to me in the desert for forty years, O house of Israel? | Numquid hostias et sacrificium obtulistis mihi in deserto quadraginta annis, domus Israel? | Did you offer, &c. Except the sacrifices that were offered at the first, in the dedication of the tabernacle, the Israelites offered no sacrifices in the desert. Ch. --- They ceased after the beginning of the second year. S. Aug. q. 47 in Ex. Lev. vii. &c. W. --- God did not require sacrifices when the people came out of Egypt. Jer. vii. 22. Deut. xii. 8. They were not performed so regularly in the desert, (C.) and the people still bore a secret affection for idols, (v. 26.) which rendered all their victims useless. H. |
| 26 But you carried a tabernacle for your Moloch, and the image of your idols, the star of your god, which you made to yourselves. | Et portastis tabernaculum Moloch vestro, et imaginem idolorum vestrorum, sidus dei vestri, quæ fecistis vobis. | A tabernacle, &c. All this alludes to the idolatry which they committed, when they were drawn away by the daughters of Moab to the worship of their gods. Num. xxv. Ch. --- They imitated the superstitions of Egypt, and bore the image of Osiris, adorned with a star and crescent, on a sort of base, under a canopy. Heb. "You carried the tents of your king and the base of your statues, the star of your gods, which you have made for yourselves." Sept. by changing (C.) ciun in Rephan, or ραιφαν, (H.) have caused great confusion among commentators. If any change were requisite, (C.) cima (H.) would be preferable. v. 8. Job ix. 9. Yet the Heb. seems to be correct, and chiun denotes a pedestal rather than an idol. Some read Kevan, the Saturn of the Arabs, &c. and think that Rephan has been mistaken for it. The only difficulty is the authority of S. Stephen, who follows the Sept. Acts vii. 43. Yet he probably spoke in Syriac, and might pronounce Chevan; though S. Luke might adopt the Sept. in a matter of so little consequence. C. Diss. --- This decision may not probably give satisfaction to those who reflect that both these authors were under the immediate influence of the Holy Ghost, and that if an error had crept into the copy of the Sept. he would have corrected it. Truth is always of sufficient consequence. See Kennicott, Diss. ii. p. 344. H. --- Chiun and Rephan are "expressive of the same" god or idol, representing the machine of the heavens. The people of Peru worshipped Choun. Parkhurst, p. 137. --- Remvan may be Remmon, (4 K. vi. 18.) or Saturn. Grot. --- In a Coptic alphabet of the planets it is thus explained: (De Dieu. Collier. Dict. Sept. and Acts) "You have taken the tabernacle of Moloch, and the star of your Rempham, figures," &c. Prot. marg. "the Siccuth, your king, and Chiun, your images, the star," &c. H. |
| 27 And I will cause you to go into captivity beyond Damascus, saith the Lord, the God of hosts is his name. | Et migrare vos faciam trans Damascum, dicit Dominus, Deus exercituum nomen eius. |
Damacus,
or
Babylon,
(Acts vii.) into Mesopotamia, &c. The sense is the same. C. --- When the apostles quote passages, "they do not consider the words but the sense." S. Jer. --- One Greek copy, however, has
Damascus
in the Acts. H.
|