Amos 5: Perbedaan antara revisi

* "Kemah Molekh" (TL): τὴν σκηνὴν τοῦ Μολόχ ([[Septuaginta]]); ''tabernaculum Moloch vestro'' ([[Vulgata]]). Kata "kemah" ({{lang-en|tabernacle}}) diterjemahkan dari [[bahasa Ibrani]] ''sikkuth'' yang hanya ditemukan di sini, dan telah dijelaskan dalam berbagai cara. Aquila menerjemahkan ke dalam [[bahasa Yunani]] sebagai συσκιασμούς; sedangkan Theodotion menerjemahkannya sebagai "penglihatan," sehingga bacaan itu seluruhnya menjadi: Καὶ ἤρατε τὴν ὅρασιν τοῦ Θεοῦ ὑμῶν ὑμῶν ἄστρον τοῦ Θεοῦ ὑμῶν. Banyak sarjana modern menerjemahkan sebagai, "tiang, kolom, kuil" ("''stake, column, shrine''"), sedangkan yang lain menganggapnya setara dengan ''Sakkuth'', suatu nama bahasa Asyur untuk "[[Molokh|Molekh (=Molokh)]] atau "Adar", sebagaimana [[Terjemahan Baru]] memuatnya sebagai nama "Sakut"; tetapi penyamaan ini sangat diragukan (lihat 'Studien und Kritiken.' 1874, p.&nbsp;887), di mana penyesuaian paralel membutuhkan kata ini dalam bentuk ''appellative'' dan bukan nama sebenarnya.<ref name=pulpit/><!-- It most probably means "shrine," a portable shrine, like those spoken of in Acts 19:24 in connection with the worship of Diana. The Syriac and Arabic versions call it "tent," and thus the reproach stands forth emphatically that, instead of, or in conjunction with, the true tabernacle, they bore aloft, as if proud of their apostasy, the tabernacle of a false god. Such shrines were used by the Egyptians, according to Herodotus (2:63, where see Rawlinson's note) and Diod. Sic. (1:97). Many such may be seen in the Egyptian room of the British Museum. Keil quotes Drumann, 'On the Rosetta Inscription,' p.&nbsp;211, "These were small chapels, generally gilded and ornamented with flowers and in other ways, intended to hold a small idol when processions were made, and to be carried or driven about with it." Hence we must look to Egypt as the source of this idolatry.<ref name=pulpit>Joseph S. Exell; Henry Donald Maurice Spence-Jones (Editors). The [[Pulpit Commentary]]. 23 volumes. First publication: 1890.{{PD-notice}}</ref> Literally, "And ye bare the tabernacle of your Moloch" (literally, "your king," from where the idol Moloch had its name.) He assigns the reason, why he had denied that they sacrificed to God in the wilderness. "Did ye offer sacrifices unto Me, and ye bare?" that is, seeing that ye bare. The two were incompatible. Since they did "carry about the tabernacle of their king," they did not really worship God. He whom they chose as "their king," was their god.<ref name=barnes/>

* "The star of your god": R. Isaac Caro says all the astrologers represented [[Saturn]] as the star of Israel. Probably there was a figure of a star on the head of the image of the idol, to represent the planet Saturn; hence "images" correspond to "star" in the parallel clause. A star in hieroglyphics represents God (Numbers 24:17). "Images" are either a Hebraism for "image," or refer to the many images made to represent Chiun.<ref name=jfb/>Robert Jamieson, Andrew Robert Fausset; David Brown. ''[[Jamieson-Fausset-Brown Bible Commentary|Jamieson, Fausset, and Brown's Commentary On the Whole Bible]]''. 1871.{{PD-notice}}</ref>

* "ChiunKiun": This(TL); is"Kewan" the(TB): sameIni withdisamakan dengan "Chevan", whichyang indalam the[[bahasa ArabicArab]] anddan Persic[[bahasa languagesPersia]] ismerupakan thenama nameuntuk of[[planet]] "Saturn[[Saturnus]]", assebagaimana dinyatakan oleh Aben Ezra anddan Kimchi say; anddan isditerjemahkan sodemikian rendered byoleh Montanus here;untuk andayat whoini.<ref inname=gill/> theDalam Egyptianbahasa tongueMesir waskuno calleddisebut "Revan", or"Refan" (= "Rephan"), oratau "Remphan"; assebagaimana bydigunakan theoleh Septuagint[[Septuaginta]] hereuntuk ayat ini, anddan indalam Acts[[Kisah Para Rasul 7:43;Some]].<ref readname=gill/> itSejumlah orang membacanya "Cavan", anddan takemenganggapnya itmenyatakan tosuatu signify"kue" a(bahasa Inggris: "''cake''"); inyang whichdalam sensenuansa theini wordkata isitu useddigunakan indalam Jeremiah{{Alkitab|Yeremia 7:18}}; anddan render itmenerjemahkannya, "kue gambaranmua" ("''the cake of your images''");<ref>Kutipan: "placentam imagiuum vestrarum", Pagninus, Tigurine version, Vatablus.</ref> anddan supposingmelihatnya thatsebagai itkue haddengan thegambar imagedewa-dewa ofdicetak theirdi gods impressed upon itatasnya.<ref name=gill/><!-- Calmet interprets it "the pedestal of your images";<ref>Calmet. Dictionary, in the word "Chiun".</ref> and indeed the word has the signification of a basis, and is so rendered by some;<ref>"Basim imaginum vestrarum", Junius & Tremellius, Piscator; "statumen", Burkius.</ref> and is applicable to Mo/Moloch their king, a king being the basis and foundation of the kingdom and people; and to the sun, intended by that deity, which is the basis of the celestial bodies, and of all things on earth. Some take Mo and Chiun to be distinct deities, the one to be the sun, the other the moon; but they seem rather to be the same, and both to be the Egyptian ox, and the calf of the Israelites in the wilderness, the image of which was carried in portable tents or tabernacles, in chests or shrines; such as the Succothbenoth, or tabernacles of Venus, 2 Kings 17:30; and those of Diana's, Acts 19:24.<ref name=gill>John Gill. John Gill's Exposition of the Entire Bible. Exposition of the Old and New Testament. Published in 1746-1763.{{PD-notice}}</ref>