3<\/strong>. the judge<\/em> ] Why is the judge<\/em> mentioned rather than, as would naturally be expected, the king? One answer is that Moab was at this time subject to Jeroboam II., and hence there was no ‘king’ of Moab, but only an Israelitish deputy or governor. The terms of 2Ki 14:25<\/span> (which describes how Jeroboam II. recovered the old territory of Israel, as far as the Dead Sea) do not, however, prove that Moab was included in Jeroboam’s conquests: and Mesha, at the time when Moab was dependent upon Israel, is still spoken of as ‘king’ (2Ki 3:4<\/span>). More probably judge<\/em>, as in Mic 5:1<\/span>, is a designation of the king, derived from the fact that the administration of justice among his subjects was one of the primary duties of an Oriental monarch (2Sa 8:15<\/span>; 2Sa 15:2<\/span>; 1Ki 7:7<\/span>; Jer 21:12<\/span>, &c.).<\/p>\n Both Ammon and Moab are frequently mentioned in the Inscriptions that have been already referred to as paying tribute to the Assyrians, Sanib of Ammon, and Salman of Moab, for instance, to Tiglath-pileser; Puduil of Ammon, and Kamoshnadab of Moab, to Sennacherib; and Mussuri, king of Moab, to Esarhaddon ( K.A.T<\/em> [143][144] , pp. 258, 291, 356). Isaiah, in a striking prophecy, foretells invasion and disaster for Moab (Isaiah 15-16): Jeremiah, a century later, does the same, in a prophecy containing many reminiscences of the oracle of his great predecessor (ch. 48): he also prophesies against Ammon (Jer 49:1-6<\/span>). Ezekiel uttered prophecies against both nations (Eze 25:1-11<\/span>; cf. Eze 21:28-32<\/span>), charging them in particular with malicious exultation over Judah’s fall, and predicting their ruin. See also Zep 2:8-10<\/span>; and Isa 25:10<\/span> f. (post-exilic).<\/p>\n [143] .A.T.<\/em> Eb. Schrader, Die Keilinschriften und das A. T.<\/em>, ed. 2, 1883 (translated under the title The Cuneiform Inscriptions and the O. T<\/em>. 1885, 1888). The references are to the pagination of the German, which is given on the margin of the English translation.<\/p>\n [144] Eb. Schrader, Die Keilinschriften und das A. T.<\/em>, ed. 2, 1883 (translated under the title The Cuneiform Inscriptions and the O. T<\/em>. 1885, 1888). The references are to the pagination of the German, which is given on the margin of the English translation.<\/p>\n And I will cut off the judge – <\/B>The title judge (shophet) is nowhere used absolutely of a king. Holy Scripture speaks in several places of all the judges of the earth Job 9:24<\/span>; Psa 2:10<\/span>; Psa 148:11<\/span>; Pro 8:16<\/span>; Isa 40:23<\/span>. Hosea Hos 13:10<\/span>, under judges, includes kings and princes, as judging the people. The word judge is always used as one invested with the highest, but not regal authority, as of all the judges from the death of Joshua to Samuel. In like way it (Sufetes) was the title of the chief magistrates of Carthage , with much the same authority as the Roman Consuls . The Phoenician histories, although they would not own that Nebuchadnezzar conquered Tyre, still own that, after his 13 years siege , Baal reigned 10 years, and after him judges were set up, one for two months, a second for ten, a third, a high priest, for three, two more for six, and between these one reigned for a year. After his death, they sent for Merbaal from Babylon, who reigned for four years, and on his death, they sent for Hiram his brother who reigned for twenty. The judges then exercised the supreme authority, the kings sons having been carried away captive. Probably, then, when Jeroboam II recovered the old territory of Israel, Moab lost its kings. It agrees with this, that Amos says, the princes thereof, literally, her princes, the princes of Moab, not as of Ammon, his princes, that is, the princes of the king.<\/P> <\/p>\n Verse 3<\/span>. I will cut off the judge<\/B><\/I>] It shall be so destroyed, that it shall never more have any form of government<\/I>. The judge<\/I> here, shophet<\/I>, may signify the chief magistrate. The chief magistrates of the Carthaginians were called suffetes<\/I>; probably taken from the Hebrew JUDGES, shophetim<\/I>.<\/P> <\/p>\n I will cut off, <\/B>by the sword of the enemy, the judge; the governor, i. e. every one of them; the singular being put for the plural, to intimate the destruction of all of them. <\/P> From the midst thereof; <\/B>either of Kirioth the metropolis, or of every city in which were judges appointed to govern and minister justice to the people; and these should be cut off in these cities, and in the midst of their government. <\/P> The princes; <\/B>either by birth, or by office, or by excellent endowments, the chief among the Moabitish people. <\/P> With him; <\/B>with the supreme governor, before threatened. <\/P> Saith the Lord; <\/B>noting to us the certainty of the thing, the irrevocable sentence passed upon Moab, its king, princes, and judges, who being cut off, the people must needs perish, and come to nothing. <\/P> <\/p>\n 3. the judge<\/B>the chiefmagistrate, the supreme source of justice. “King” not beingused, it seems likely a change of government had before this timesubstituted for kings,<\/I> supreme judges.<\/I><\/P><\/p>\n And I will cut off the judge from the midst thereof<\/strong>,…. 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:<\/p>\n and I will stay all the princes thereof with him, saith the Lord<\/strong>; 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 Jerusalem o, which is next threatened.<\/p>\n o Joseph. Antiqu. l. 10. c. 9. sect. 7. Vid. Judith i. 12.<\/p>\n He finally adds, And I will cut off the judge from the midst of her, and will slay her princes, saith Jehovah. God here declares, that the kingdom of the Moabites and the people shall be no more; for we know that men cannot exist as a body without some civil government. Wherever then there is an assemblage of men, there must be princes to rule and govern them. Hence, when God declares that there would be no more a judge among the Moabites, it is the same thing as if he had said, that their name would be blotted out; for had the people of Moab continued, some princes must have necessarily, as we have said, remained among them. When princes then are destroyed, the people must also perish, for there is no security for them. The Prophet then denounces not here a temporary punishment on the Moabites, but utter ruin, from which they were never to rise. This is the meaning. Let us now proceed — <\/p>\n Amo 2:3<\/span><\/em><\/strong>. <\/strong>I will cut off the judge<\/em><\/strong><\/strong> “I will so destroy this nation, that there shall not be in it king, governor, or chief.” For the name of judge <\/em>is here used for all in authority. Compare this prediction with that in the 48th of Jeremiah. <\/p>\n Amo 2:3 And I will cut off the judge from the midst thereof, and will slay all the princes thereof with him, saith the LORD.<\/p>\n Ver. 3. And I will cut off the judge<\/strong> ] i.e.<\/em> the king, who sometimes sits himself in judgment, as King Henry VIII did here, at the condemnation of Lambert, martyr; as the king of Persia doth often to this day. I have seen him (saith a traveller) many times to alight from his horse, only to do justice to a poor body. The Grand Seignior himself sits one day in the week to receive the poor’s petitions, and punish the faulty grandees about him. For as he styles himself, Awlem Penawh,<\/em> that is, the world’s refuge; so he would have the world to take notice, that such as lament unto him shall be sure to have redress and succour from him, although his ministers fail them, or abuse them, through their injustice; hence few viziers die in their beds. <\/p>\n <\/p>\n From the midst thereof<\/strong> ] i.e.<\/em> of Kerioth, the chief city where the court was kept, as Kimchi saith, with a great deal of pomp and pride. We have heard of the pride of Moab. See Jer 48:7<\/span> ; Jer 48:11<\/span> ; Jer 48:14<\/span> ; Jer 48:18 Zep 2:8<\/span> ; Zep 2:10<\/span> . It was their national sin, and forerunner of their fall.<\/p>\n judge = sceptre-holder (Num 24:17). <\/p>\n the midst thereof = her midst. Feminine. to agree with ‘erez (understood) = the midst of her [land]. <\/p>\n Num 24:17, Jer 48:7, Jer 48:25 <\/p>\n Reciprocal: Isa 3:2 – mighty Mic 5:1 – judge<\/p>\n Amo 2:3. Judge and princes means any of the leading men of the nation. In all military operations it is regarded as of special importance to remove the most outstanding men of the city or nation attacked.<\/p>\n And I will cut off the judge from the midst thereof, and will slay all the princes thereof with him, saith the LORD. 3. the judge ] Why is the judge mentioned rather than, as would naturally be expected, the king? One answer is that Moab was at this time subject to Jeroboam II., and … Continue reading “Exegetical and Hermeneutical Commentary of Amos 2:3”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22393","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22393"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22393\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/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
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"