11<\/strong>. because he did pursue his brother with the sword<\/em> ] Edom and Israel are frequently spoken of as ‘brethren’ (Deu 2:4<\/span>; Deu 23:7<\/span>; Oba 1:10<\/span>; Oba 1:12<\/span>; cf. Gen 27:40-41<\/span>): they were more closely related to each other than was either to any of their other neighbours: and the unbrotherly attitude assumed too often by Edom towards Israel is the head and front of his offence. Cf. Oba 1:10<\/span> (of the behaviour of Edom at the time when Jerusalem was taken by the Chaldaeans; see Amo 1:11-14<\/em><\/span>), “For the violence done to thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever.”<\/p>\n and did cast off all pity<\/em> ] and<\/em> corrupted<\/strong> (or destroyed<\/strong>) his compassion<\/strong>, i.e. suppressed, or stifled, the natural instinct of tender regard which a person would normally cherish towards a brother, and which would render it impossible for him to ‘pursue’ him ‘with the sword.’<\/p>\n and his anger did tear perpetually<\/em> ] For the figure, see Job 16:9<\/span>. Edom’s anger against his brother was ever raging, tearing (Psa 7:2<\/span>) or rending its victims, like some wild animal. But the parallelism of the following clause makes it possible that we ought to read ‘and retained<\/em> his anger’ ( for ): see Psa 103:9<\/span>; Lev 19:18<\/span>; Nah 1:2<\/span> (parallel with avenge<\/em>); and, as here, parallel with keep<\/em> ( ), Jer 3:5<\/span> (so Pesh. Vulg. Gunning, Wellhausen and others).<\/p>\n and he kept his wrath for ever<\/em> ] i.e. nursed, cherished<\/em> it: instead of letting time dissipate it, he cherished it, in a spirit of revenge, till a fresh opportunity arose for displaying it in act. This revengeful temper of Edom displayed itself especially, not in malicious words only, but also in deed, at the time when Jerusalem was taken by the Chaldaeans: see Oba 1:10-14<\/span>; Eze 25:12-14<\/span>; Ezekiel 35<\/span> (where it is made, as here, the ground of predictions of desolation); cf. also Isa 34:5-17<\/span>; Jer 49:7-22<\/span>; Lam 4:21<\/span> f.; Mal 1:4<\/span>; Joe 3:19<\/span>; Psa 137:7<\/span>.<\/p>\n 11 12<\/strong>. Edom.<\/strong> The home of the Edomites was S. of the Dead Sea, immediately on the E. of the deep depression, which extends from the Dead Sea to the Gulf of Akabah, in ancient times the S. part of the ‘Arbah (comp. on Amo 6:14<\/span>), now the valley of the ‘Arbah. The capital of Edom was Sela (Petra), remarkably situated in a hollow, shut in by mountain-cliffs and accessible only through two narrow defiles (cf. Robinson, B.R<\/em> [131] ii. 128 ff.; Sinai and Palestine<\/em>, p. 87 ff.; Hull, Mount Seir<\/em>, p. 85 ff.; Pusey, Minor Prophets<\/em>, on Obadiah, p. 235). Though now desolate, and inhabited only by wandering Bedawin, Edom was in ancient times fertile and prosperous; and its people were quite one of the more considerable and powerful of Israel’s neighbours. Much jealousy and rivalry, breaking out at times into open hostilities, prevailed between the two nations: this is prefigured in the story of their ancestors, both at the time of their birth (Gen 25:22<\/span> f.), and subsequently ( ib.<\/em> Gen 27:41<\/span>, cf. Gen 32:7<\/span> ff.), and is often alluded to in the Old Testament, especially in its later parts. David subdued Edom, ruling it by means of Jewish ‘deputies,’ or governors (2Sa 8:13<\/span> f.; 1Ki 11:15<\/span> f.; cf. 1Ki 22:47<\/span>); and this state of dependence appears to have continued until, some two centuries afterwards, under Jehoram (849 842 b.c.), it successfully revolted (2Ki 8:20-22<\/span>). Amaziah (801 792) gained a victory (2Ki 14:7<\/span>), which so weakened Edom that his successor, Uzziah ( ib.<\/em> 2Ki 14:22<\/span>), was able to plant Jewish colonists in Elath, on the Red Sea; but it was never again permanently subject to Judah.<\/p>\n [131] .R.<\/em> Edw. Robinson, Biblical Researches in Palestine<\/em> (ed. 2, 1856).<\/p>\n Edom – <\/B>God had impressed on Israel its relation of brotherhood to Edom. Moses expressed it to Edom himself , and, after the suspicious refusal of Edom to allow Israel to march on the highway through his territory, he speaks as kindly of him, as before; And when we passed by from our brethren, the children of Esau Deu 2:8<\/span>. It was the unkindness of worldly politics, and was forgiven. The religious love of the Egyptian and the Edomite was, on distinct grounds, made part of the law. Thou shalt not abhor an Edomite, for he is thy brother: thou shalt not abhor an Egyptian; because thou wast a stranger in his land Deu 23:7<\/span>. The grandchild of an Egyptian or of an Edomite was religiously to become as an Israelite Deu 23:8<\/span>. Not a foot of Edomite territory was Israel to appropriate, however provoked. It was Gods gift to Edom, as much as Canaan to Israel. They shall be afraid of you, and ye shall take exceeding heed to yourselves. Quarrel not with them, for I will give you, of their land, no, not so much as the treading of the sole of the foot, for I have given Mount Seir unto Esau for a possession Deu 2:4-5<\/span>.<\/P> From this time until that of Saul, there is no mention of Edom; only that the Maonites and the Amalekites, who oppressed Israel Jdg 6:3<\/span>; Jdg 10:12<\/span>, were kindred tribes with Edom. The increasing strength of Israel in the early days of Saul seems to have occasioned a conspiracy against him, such as Asaph afterward complains of; They have said, come and let us cut them off from being a nation, that the name of Israel may be no more in remembrance. For they have consulted together with one consent, they are confederate against Thee; the tabernacles of Edom and the Ishmaelites; of Moab and the Hagarenes; Gebal and Ammon and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them; they have been an arm to the children of Lot Psa 83:4-8<\/span>. Such a combination began probably in the time of Saul. He fought against all his enemies on every side; against Moab, and against the children of Ammon, and against the king of Edom, and against the Philistines 1Sa 14:47<\/span>.<\/P> They were his enemies, and that, round about, encircling Israel, as hunters did their prey. Edom, on the south and southeast; Moab and Ammon on the east; the Syrians of Zobah on the north; the Philistines on the west enclosed him as in a net, and he repulsed them one by one. Whichever why he turned, he worsted them. It follows he delivered Israel out of the hands of them that spoiled them 1Sa 14:48<\/span>. The aggression was from Edom, and that in combination with old oppressors of Israel, not from Saul . The wars of Saul and of David were defensive wars. Israel was recovering from a state of depression, not oppressing. The valley of salt 2Sa 8:13<\/span>, where David defeated the Edomites, was also doubtless within the borders of Judah, since the city of salt was Jos 15:62<\/span>; and the valley of salt was probably near the remarkable mountain of salt, 5 56 miles long, near the end of the Dead Sea , which, as being Canaanite, belonged to Israel. It was also far north of Kadesh, which was the utmost boundary of Edom Num 20:16<\/span>.<\/P> From that Psalm too of mingled thanksgiving and prayer which David composed after the victory, in the valley of salt (Psa 60:1-12<\/span> title), it appears that, even after that victory, Davids army had not yet entered Edom. Who will bring me into the strong city? who will lead me into Edom? Psa 60:9<\/span>. That same Psalm speaks of grievous suffering before, in which God had cast them off and scattered them; made the earth tremble and cleft it; so that it reeled Psa 60:1-3<\/span>, Psa 60:10<\/span>. Joab too had returned from the war in the north against the Syrians of Mesopotamia, to meet the Edomites. Whether in alliance with the Syrians, or taking advantage of the absence of the main army there, the Edomites had inflicted some heavy blow on Israel; a battle in which Abishai killed 18,000 men 1Ch 18:12<\/span> had been indecisive. The Edomites were relpalsed by the rapid counter-march of Joab. The victory, according to the Psalm, was still incomplete 1Ch 18:1<\/span>, 1Ch 18:5<\/U><\/span>, 1Ch 18:9-12<\/span>. David put garrisons in Edom 2Sa 8:14<\/span>, to restrain them from further outbreaks. Joab avenged the wrong of the Edomites, conformably to his character 1Ki 11:16<\/span>; but the fact that the captain of the host had to go up to bury the slain (1Ki 11:15<\/span>. It should be rendered, not, after he had slain, but, and he killed, etc.), shows the extent of the deadly blow, which he so fearfully avenged.<\/P> The store set by the king of Egypt on Hadad, the Edomite prince who fled to him 1Ki 11:14-20<\/span>, shows how gladly Egypt employed Edom as an enemy to Israel. It has been said that he rebelled and failed . Else it remained under a dependent king appointed by Judah, for 1 12 century (1Ki 22:47<\/span>; 2Ki 3:9<\/span> ff). One attempt against Judah is recorded 2Ch 20:10<\/span>, when those of Mount Seir combined with Moab and Ammon against Jehoshaphat after his defeat at Ramoth-gilead. They had penetrated beyond Engedi 2Ch 20:2<\/span>, 2Ch 20:16<\/span>, 2Ch 20:20<\/span>, on the road which Arab marauders take now , toward the wilderness of Tekoa, when God set them against one another, and they fell by each others hands 2Ch 20:22-24<\/span>. But Jehoshaphats prayer at this time evinces that Israels had been a defensive warfare. Otherwise, he could not have appealed to God, the children of Ammon and Moab and mount Seir, whom Thou wouldest not let Israel invade when they came out of the land of Egypt, but they turned from them, and destroyed them not, behold, they reward us, to come to cast us out of Thy possession, which Thou hast given us to inherit 2Ch 20:10-11<\/span>.<\/P> Judah held Edom by aid of garrisons, as a wild beast is held in a cage, that they might not injure them, but had taken no land from them, nor expelled them. Edom sought to cast Israel out of Gods land. Revolts cannot be without bloodshed; and so it is perhaps the more probable, that the words of Joel, for the violence against the children of Judah, because they have shed innocent blood in their land Joe 3:19<\/span>, relate to a massacre of the Jews, when Esau revolted from Jehoram 2Ki 8:20-22<\/span>. We have seen, in the Indian Massacres, how every living being of the ruling power may, on such occasions, be sought out for destruction. Edom gained its independence, and Jehoram, who sought to recover his authority, escaped with his life by cutting through the Edomite army by night 2Ki 8:21<\/span>. Yet in Amazihas time they were still on the offensive, since the battle wherein he defeated them, was again in the valley of salt 2Ki 14:7<\/span>; 2Ch 25:11<\/U><\/span>, 2Ch 25:14<\/span>.<\/P> Azariah, in whose reign Amos prophesied, regained Elath from them, the port for the Indian trade 2Ch 26:2<\/span>. Of the origin of that war, we know nothing; only the brief words as to the Edomite invasion against Ahaz, and yet again had the Edomites come, and smitten in Judah, and carried captive a captivity 2Ch 28:17<\/span>, attest previous and, it may be, habitual invasions. For no one such invasion had been named. It may probably mean, they did yet again, what they had been in the habit of doing. But in matter of history, the prophets, in declaring the grounds of Gods judgments, supply much which it was not the object of the historical books to relate. They are histories of Gods dealings with His people, His chastisements of them or of His sinful instruments in chastising them. Rarely, except when His supremacy was directly challenged, do they record the ground of the chastisements of pagan nations. Hence, to those who look on the surface only, the wars of the neighboring nations against Israel look but like the alternations of peace and war, victory and defeat, in modern times. The prophets draw up the veil, and show us the secret grounds of mans misdeeds and Gods judgments.<\/P> Because he did pursue his brother – <\/B>The characteristic sin of Edom, and its punishment are one main subject of the prophecy of Obadiah, inveterate malice contrary to the law of kindred. Eleven hundred years had passed since the birth of their forefathers, Jacob and Esan. But, with God, eleven hundred years had not worn out kindred. He who willed to knit together all creation, human beings and angels, in one in Christ Eph 1:10<\/span>, and, as a means of union, made of one blood all nations of people for to dwell on all the face of the earth Act 17:26<\/span>, used all sorts of ways to impress this idea of brotherhood. We forget relationship mostly in the third generation, often sooner; and we think it strange when a nation long retains the memories of those relationships . God, in His law, stamped on His peoples minds those wider meanings. To slay a man was to slay a brother Gen 9:5<\/span>.<\/P> Even the outcast Canaan was a brother Gen 9:25<\/span> to Shem and Ham. Lot speaks to the men of Sodom amidst their iniquities, my brethren Gen 19:7<\/span>; Jacob so salutes those unknown to him Gen 29:4<\/span>. The descendants of Ishmael and Isaac were to be brethren; so were those of Esau and Jacob Gen 16:12<\/span>; Gen 25:18<\/span>. The brotherhood of blood was not to wear out, and there was to be a brotherhood of love also Gen 27:29<\/span>, Gen 27:37<\/span>. Every Israelite was a brother ; each tribe was a brother to every other Deu 10:9<\/span>; Deu 18:2<\/span>; Jdg 20:23<\/span>, Jdg 20:28<\/span>; the force of the appeal was remembered, even when passion ran high 2Sa 2:26<\/span>. It enters habitually into the divine legislation. Thou shall open thy hand wide unto thy brother Deu 15:11<\/span>; if thy brother, a Hebrew, sell himself to thee Deu 15:12<\/span>; thou shalt not see thy brothers ox or his sheep go astray and hide thyself from them Deu 22:1-4<\/span>; if thy brother be waxen poor, then shalt thou relieve him, though a stranger and a sojourner, that he may live with thee (Lev 25:35-39<\/span>; add Lev 19:17<\/span>; Deu 24:7<\/span>, Deu 24:10<\/span>, Deu 24:14<\/span>).<\/P> In that same law, Edoms relationship as a brother was acknowledged. It was an abiding law that Israel was not to take land, nor to refuse to admit him into the congregation of the Lord. Edom too remembered the relation, but to hate him. The nations around Israel seem to have been little at war with one another, bound together by common hatred against Gods people. Of their wars indeed we should not hear, for they had no religious interest. They would be but the natural results of the passions of unregenerate nature. Feuds there doubtless were and forays, but no attempts at permanent conquest or subdual. Their towns remain in their own possession . Tyre does not invade Philistia; nor Philistia, Tyre or Edom. But all combine against Israel. The words, did pursue his brother with the sword, express more than is mentioned in the historical books.<\/P> To pursue is more than to fight. They followed after, in order to destroy a remnant, and cast off all pity: literally, and more strongly, corrupted his compassions, tendernesses. Edom did violence to his natural feelings, as Ezekiel, using the same word, says of Tyre, corrupting Eze 28:17<\/span> his wisdom, that is, perverting it from the end for which God gave it, and so destroying it. Edom steeled himself, as we say, against his better feelings, his better nature, deadened them. But so they do not live again. Man is not master of the life and death of his feelings, anymore than of his natural existence. He can destroy; he cannot re-create. And he does, so far, corrupt, decay, do to death, his own feelings, whenever, in any signal instance, he acts against them. Edom was not simply unfeeling. He destroyed all his tender yearnings over suffering, such as God has put into every human heart, until it destroys them. Ordinary anger is satisfied and slaked by its indulgence; malice is fomented and fed and invigorated by it. Edom ever, as occasion gratified his anger; his anger did tear continually; yet, though raging as some wild ravening animal, without control, he kept his wrath for ever, not within bounds, but to let it loose anew. He retained it when he ought to have parted with it, and let it loose when he ought to have restrained it.<\/P> What is best, when spoiled, becomes the worst, is proverbial truth. : As no love wellnigh is more faithful than that of brothers, so no hatred, when it hath once begun, is more unjust, no odium fiercer. Equality stirs up and inflames the mind; the shame of giving way and the love of preeminence is the more inflamed, in that the memory of infancy and whatever else would seem to gender good will, when once they are turned aside from the right path, produce hatred and contempt. They were proverbial sayings of paganism, fierce are the wars of brethren , and they who have loved exceedingly, they too hate exceedingly. : The Antiochi, the Seleuci, the Gryphi, the Cyziceni, when they learned not to be all but brothers, but craved the purple and diadems, overwhelmed themselves and Asia too with many calamities.<\/P> <\/p>\n Amo 1:11-12<\/span><\/p>\n For three transgressions of Edom, and for four, I will not turn away the punishment thereof.<\/em><\/p>\n <\/em><\/p>\n Edom<\/strong><\/p>\n 1. <\/strong>A threatening. Here a certain number is put for an uncertain. It may be treated jointly. Three and foyer make seven. Thus may be indicated the multitude and magnitude of the wickedness, and the greatness and heaviness of the punishment. It may be treated severally, and in this sense; going on still, even to a fourth time, in provoking Me, and adding obstinacy and impenitency to their side, I will bear them no longer.<\/p>\n 2. <\/strong>The equity. These Idumaeans were stubbornly wicked, and heaped up sin upon sin.<\/p>\n 3. <\/strong>Execution of judgment. I <\/em>win send a fire. Fire is put in Scripture for a most grievous plague, by sword, or famine, or pestilence. Now for the application.<\/p>\n Edom is a special type of the kingdom of Anti-Christ. Antichristian Esau is Edom. The similitude between them we will consider–<\/p>\n 1. <\/strong>In their persons;<\/p>\n 2. <\/strong>in their sins; and<\/p>\n 3. <\/strong>in their judgments. (T. Taylor, D. D.<\/em>)<\/p>\n Verse 11<\/span>. For three transgressions of Edom<\/B><\/I>] That the Edomites<\/I> (notwithstanding what Calmet<\/I> observes above of the brotherly<\/I> covenant<\/I>) were always implacable enemies of the Jews, is well known; but most probably that which the prophet has in view was the part they took in distressing the Jews when Jerusalem was besieged, and finally taken, by the Chaldeans. See Ob 1:11-14<\/span>; Eze 25:12<\/span>; Eze 35:5<\/span>; Ps 137:7<\/span>.<\/P> <\/p>\n Three transgressions:<\/B> see Amo 1:3<\/span>. <\/P> Edom:<\/B> see Amo 1:6<\/span>. <\/P> I will not turn away the punishment thereof:<\/B> see Amo 1:3<\/span>. He did pursue<\/I>; watch for and lay hold on every occasion to oppress Israel. <\/P> His brother; <\/B>Jacob and his posterity here are meant, as is Esau and his posterity. Esau personally considered was an enemy to the person of Jacob, and vowed his ruin, forced him to flee into Padan-aram, and on his return thence frighted Jacob too by coming out with four hundred men armed; the posterity of Esau behaved themselves no whit more friendly. <\/P> With the sword; <\/B>either joining with the enemies, as Psa 83:6-8<\/span>; 137:7<\/span>, or setting a war on foot on their own account, as 2Ch 28:17<\/span>, against them. <\/P> Cast off all pity; <\/B>common humanity was by Edom cast off, when Jacobs posterity needed it, as appears by their denial of passage and selling to them necessaries for their relief in travelling by their country, Num 20:14-21<\/span>; nay, they armed against Israel, Num 20:20<\/span>. Common pity would have forborne strangers travelling by our coasts; how much more brethren. The inhumanity of the Edomites appeared yet further in this, that they were chapmen to buy all the captive Israelites, and to sell them to the heathen for slaves, which is certainly the height of inhumanity. <\/P> His anger, <\/B>which is expressed by fierceness, and with vehemency, <\/P> did tear, <\/B>as a ravenous, hungry, and fierce lion tears the prey; so the word. <\/P> Perpetually; <\/B>though sometimes this anger did intermit for want of opportunity, yet on every occasion it revived, and showed itself again. <\/P> Kept his wrath for ever; <\/B>lest the fire of his wrath should extinguish, Edom did record, treasure up, and reserved the seeds of his displeasure, as men rake up fire in ashes to blow it up into a flame; such was Edoms wrath, a wrath that exceeded all bounds, as the word imports, and never ceased. <\/P> <\/p>\n 11. Edom . . . did pursue hisbrother<\/B> (Isa 34:5<\/span>). Thechief aggravation to Edom’s violence against Israel was that theyboth came from the same parents, Isaac and Rebekah (compare Gen 25:24-26<\/span>;Deu 23:7<\/span>; Deu 23:8<\/span>;Oba 1:10<\/span>; Oba 1:12<\/span>;Mal 1:2<\/span>). <\/P> cast off all pity<\/B>literally,”destroy compassions,” that is, did suppress all thenatural feeling of pity for a brother in distress. <\/P> his wrath for ever<\/B>AsEsau kept up his grudge against Jacob, for having twice supplantedhim, namely, as to the birthright and the blessing (Ge27:41<\/span>), so Esau’s posterity against Israel (Num 20:14<\/span>;Num 20:21<\/span>). Edom first showed hisspite in not letting Israel pass through his borders when coming fromthe wilderness, but threatening to “come out against him withthe sword”; next, when the Syrians attacked Jerusalem under Ahaz(compare 2Ch 28:17<\/span>; 2Ki 16:5<\/span>);next, when Nebuchadnezzar assailed Jerusalem (Psa 137:7<\/span>;Psa 137:8<\/span>). In each case Edomchose the day of Israel’s calamity for venting his grudge. This isthe point of Edom’s guilt dwelt on in Ob10-13<\/span>. God punishes the children, not for the sin of theirfathers, but for their own filling up the measure of their fathers’guilt, as children generally follow in the steps of, and even exceed,their fathers’ guilt (compare Ex20:5<\/span>).<\/P><\/p>\n Thus saith the Lord for three transgressions of Edom<\/strong>,…. Or the Edomites, the posterity of Esau, whose name was Edom, so called from the red pottage he sold his birthright for to his brother Jacob:<\/p>\n and for four, I will not turn away [the punishment] thereof<\/strong>;<\/p>\n [See comments on Am 1:3]<\/span>. Among these three or four transgressions, not only what follows is included, but their idolatry; for that the Edomites had their idols is certain, though what they were cannot be said; see 2Ch 25:14<\/span>;<\/p>\n because he did pursue his brother with the sword<\/strong>: not Esau his brother Jacob; for though he purposed in his heart to slay him, which obliged him to flee; and frightened him, upon his return, by meeting him with four hundred men; yet he never pursued him with the sword; but his posterity, the Edomites, not only would not suffer the Israelites their brethren to pass by their borders, but came out against them with a large army, Nu 20:18<\/span>; and in the times of Ahaz they came against Judah with the sword, and smote them, and carried away captives, 2Ch 28:17<\/span>; and were at the taking and destruction of Jerusalem, and assisted and encouraged in it, Ps 137:7<\/span>; though to these latter instances the prophet could have no respect, because they were after his time:<\/p>\n and did cast off all pity<\/strong>; bowels of compassion, natural affection, such as ought to be between brethren, even all humanity: or “corrupted”, or “destroyed all pity” w; showed none, but extinguished all sparks of it, as their behaviour to the Israelites showed, when upon their borders in the wilderness:<\/p>\n and his anger did tear perpetually<\/strong>; it was deeply rooted in them; it began in their first father Esau, on account of the blessing and birthright Jacob got from him; and it descended from father to son in all generations, and was vented in a most cruel manner, like the ravening of a lion, or any other beast of prey:<\/p>\n and kept his wrath for ever<\/strong>; reserved it in their breasts till they had an opportunity of showing it, as Esau their father proposed to do, Ge 27:41<\/span>.<\/p>\n w “corrupert misericordias suas”, Pagninus, Montanus, Mercerus; “corrumpens miserationes suas”, Junius Tremellius “corrupit”, Piscator, Cocceius.<\/p>\n Edom. – Amo 1:11<\/span>. “Thus saith Jehovah: For three transgressions of Edom, and for four, I shall not reverse it, because it pursues its brother with the sword, and stifles its compassion, and its anger tears in pieces for ever, and it keeps its wrath for ever,<\/em> Amo 1:12<\/span>. I send fire into Teman, and it will devour the palaces of Bozrah.” <\/em> Edom and the two following nations were related to Israel by lineal descent. In the case of Edom, Amos does not condemn any particular sins, but simply its implacable, mortal hatred towards its brother nation Israel, which broke out into acts of cruelty at every possible opportunity. , he annihilates, i.e., suppresses, stifles his sympathy or his compassionate love; this is still dependent upon , the preposition continuing in force as a conjunction before the infinitive (i.e., as equivalent to ), and the infinitive passing into the finite verb (cf. Amo 2:4<\/span>). In the next clause is the subject: its wrath tears in pieces, i.e., rages destructively (compare Job 16:9<\/span>, where taraph <\/em> is applied to the wrath of God). In the last clause, on the other hand, Edom is again the subject; but it is now regarded as a kingdom, and construed as a feminine, and consequently is the object, and placed at the head as an absolute noun. , with the tone upon the penult<\/em>. ( milel <\/em>) on account of netsach <\/em>, which follows with the tone upon the first syllable, stands for (it preserves it), the mappik <\/em> being omitted in the toneless syllable (compare Ewald, 249, b<\/em>). If were the subject, the verb would have to be pointed . Again, the rendering proposed by Ewald, “his fury lies in wait for ever,” is precluded by the fact that , when applied to wrath in Jer 3:5<\/span>, signifies to keep, or preserve, and also by the fact that lying in wait is generally inapplicable to an emotion. Teman <\/em>, according to Jerome ( ad h. l.<\/em>), is Idumaeorum regio quae vergit ad australem partem <\/em>, so that here, just as in Amo 2:2<\/span> and Amo 2:5<\/span>, the land is mentioned first, and then the capital.<\/p>\n (Note: It is true that, according to Eusebius, Jerome does also mention in the Onom<\/em>. a villa<\/em> ( ) named Teman, which was five Roman miles from Petra, and in which there was a Roman garrison; and also that there is a Teman in Eastern Hauran (see Wetzstein in Delitzsch’s Comm. on Job<\/em>, i. 73); but in the Old Testament Teman is never to be understood as referring to a city.)<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n