About Amos

Amos, a shepherd called to prophesy, denounced social injustice and religious hypocrisy in prosperous Israel.

Author: AmosWritten: c. 760-750 BCReading time: ~3 minVerses: 27
JusticeSocial RighteousnessJudgmentPrivilege and ResponsibilityDay of the LordRestoration

King James Version

Amos 5

27 verses with commentary

A Lament for Israel

Hear ye this word which I take up against you, even a lamentation, O house of Israel.

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KJV Study Commentary

<strong>Hear ye this word which I take up against you, even a lamentation, O house of Israel</strong> (שִׁמְעוּ אֶת־הַדָּבָר הַזֶּה אֲשֶׁר אָנֹכִי נֹשֵׂא עֲלֵיכֶם קִינָה בֵּית יִשְׂרָאֵל, <em>shim'u et-hadavar hazeh asher anokhi nose aleikhem qinah beit Yisrael</em>)—the verb <em>shama</em> (שָׁמַע, "hear") demands urgent attention. Amos issues a <em>qinah</em> (קִינָה, "lamentation/funeral dirge"...
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The virgin of Israel is fallen; she shall no more rise: she is forsaken upon her land; there is none to raise her up.

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KJV Study Commentary

<strong>The virgin of Israel is fallen; she shall no more rise</strong> (נָפְלָה לֹא־תוֹסִיף קוּם בְּתוּלַת יִשְׂרָאֵל, <em>naphlah lo-tosif qum betulat Yisrael</em>)—the verb <em>naphal</em> (נָפַל, "fallen") in the perfect tense indicates completed action: Israel <em>has fallen</em>, not <em>will fall</em>. From God's eternal perspective, their doom is so certain it's spoken as accomplished fact...
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Ellicott’s Commentary for English Readers

(2) **Forsaken.—**Or rather *dashed to the earth. “*Virgin” is a feminine designation of Israel poetically expressive of grace and beauty. Comp. the epithet “daughter of Zion,” nations and cities being represented by a feminine personification. She is not annihilated, but obliterated as a nation.

For thus saith the Lord GOD; The city that went out by a thousand shall leave an hundred, and that which went forth by an hundred shall leave ten, to the house of Israel.

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KJV Study Commentary

<strong>For thus saith the Lord GOD; The city that went out by a thousand shall leave an hundred</strong> (כִּי כֹה אָמַר אֲדֹנָי יְהוִה הָעִיר הַיֹּצֵאת אֶלֶף תַּשְׁאִיר מֵאָה, <em>ki khoh amar Adonai YHWH ha'ir hayotset eleph tash'ir me'ah</em>)—this verse quantifies the catastrophic military losses described in verse 2's funeral lament. The phrase "went out" (<em>yatsa</em>, יָצָא) means marchi...
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Ellicott’s Commentary for English Readers

(3) **Shall leave an hundred.—***i.e.*, shall have an hundred only as a remnant of the thousand who went forth to war. The great cities were to be decimated in the coming struggle with Assyria.

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 42 Eze 42:1-20. Chambers of the Priests: Measurements of the Temple. **2. Before the length of an hundred cubits--**that is, before "the separate place," which was that length (Eze 41:13). He had before spoken of chambers for the officiating priests on the north and south gates of the inner court (Eze 40:44-46). He now returns to take a more exact view of them.

For thus saith the LORD unto the house of Israel, Seek ye me, and ye shall live:

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KJV Study Commentary

<strong>For thus saith the LORD unto the house of Israel, Seek ye me, and ye shall live.</strong> This verse provides divine alternative to dead religion. The imperative "seek ye me" (<em>dirshuni</em>, דִּרְשׁוּנִי) demands active, intentional pursuit of God Himself—not religious locations, rituals, or traditions. The verb <em>darash</em> (דָּרַשׁ) means to seek diligently, inquire of, consult—im...
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Ellicott’s Commentary for English Readers

(4) **Seek . . . live.**—Search after God is rewarded by finding Him, and this is life in the highest sense.

But seek not Bethel, nor enter into Gilgal, and pass not to Beersheba: for Gilgal shall surely go into captivity, and Bethel shall come to nought.

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KJV Study Commentary

<strong>But seek not Beth-el, nor enter into Gilgal, and pass not to Beer-sheba</strong> (וְאַל־תִּדְרְשׁוּ בֵּית־אֵל וְהַגִּלְגָּל לֹא תָבֹאוּ וּבְאֵר שֶׁבַע לֹא תַעֲבֹרוּ, <em>ve'al-tidreshu Beit-El vehagGilgal lo tavo'u uVe'er Sheva lo ta'avoru</em>)—God forbids seeking three major worship centers. Beth-el (בֵּית־אֵל, "house of God") was northern Israel's primary sanctuary where Jeroboam I inst...
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Ellicott’s Commentary for English Readers

(5) **Seek.—**The same word is used for the searching, or inquiring at idol shrines, which is here fervently condemned. Respecting Beersheba, see Note on Amos 8:14. On Grilgal there is a play of words in the original, which it is impossible to express accurately in translation. **Bethel shall come to nought.—**Render (with Luther) *Bethel *(*house of God*)* shall become Bethaven* (*house of vanity...
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Seek the LORD, and ye shall live; lest he break out like fire in the house of Joseph, and devour it, and there be none to quench it in Bethel.

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KJV Study Commentary

<strong>Seek the LORD, and ye shall live</strong> (דִּרְשׁוּ אֶת־יְהוָה וִחְיוּ, <em>dirshu et-YHWH vihyu</em>)—in stark contrast to verse 5's prohibition against seeking Beth-el, Gilgal, and Beer-sheba, God commands seeking <em>Himself</em>, not religious locations. The verb <em>darash</em> (דָּרַשׁ, "seek diligently") implies active, intentional pursuit of God's presence, will, and ways. The pro...
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Ellicott’s Commentary for English Readers

(6) Render, *lest he rush down like fire on the house* *of* *Joseph *(*i.e.,* the Northern Kingdom). For “in Bethel” read *“for* Bethel.” Let the blending of mercy with judgment be here observed, “Seek Jehovah and live, lest this evil befall you.” The curse is still conditional.

Jamieson-Fausset-Brown Bible Commentary

**5. shorter--**that is, the building became narrower as it rose in height. The chambers were many: so "in My Father's house are many mansions" (Joh 14:2); and besides these there was much "room" still left (compare Lu 14:22). The chambers, though private, were near the temple. Prayer in our chambers is to prepare us for public devotions, and to help us in improving them.

Ye who turn judgment to wormwood, and leave off righteousness in the earth,

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KJV Study Commentary

<strong>Ye who turn judgment to wormwood, and leave off righteousness in the earth</strong> (הַהֹפְכִים לְלַעֲנָה מִשְׁפָּט וּצְדָקָה לָאָרֶץ הִנִּיחוּ, <em>haHophkhim leLa'anah mishpat utsedeqah la'arets hinnichu</em>)—this verse describes Israel's judicial corruption. The verb <em>haphak</em> (הָפַךְ, "turn/pervert/overturn") means transforming something into its opposite. "Judgment" (<em>mishpa...
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Ellicott’s Commentary for English Readers

(7) Is placed after Amos 5:9 by Ewald, since Amos 5:7-8 stand in the Heb. without any connecting-link. The holy thing “judgment” is perverted into the bitter thing “wormwood,” that which is execrated. **Leave off**.—Or rather, *cast down righteousness to the earth, i.e.,* by false judgments and unjust decrees. Pusey sees here the analogue of the humiliation of the Holy One by wicked hands, when He...
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Seek him that maketh the seven stars and Orion, and turneth the shadow of death into the morning, and maketh the day dark with night: that calleth for the waters of the sea, and poureth them out upon the face of the earth: The LORD is his name:

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KJV Study Commentary

<strong>Seek him that maketh the seven stars and Orion</strong> (עֹשֵׂה כִימָה וּכְסִיל, <em>oseh Khimah uKhesil</em>)—after condemning injustice (v. 7), Amos declares God's identity as Creator. "Seven stars" (<em>Khimah</em>, כִּימָה) likely refers to the Pleiades star cluster. "Orion" (<em>Khesil</em>, כְּסִיל) is the constellation. Both appear together in Job 9:9, 38:31. God who created these c...
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Ellicott’s Commentary for English Readers

(8) Connected by E.V. with Amos 5:6 through the verb “seek ye,” so that it may thus be linked to Amos 5:7. To regard it as a solemn assertion “There is one who maketh, &c.,” is not satisfactory. We prefer to render, *As for him who made the Pleiades* . . . *Jehovah is his name, i.e.,* The God of the Hebrews is the supreme universal Lord (comp. Amos 4:13). This is profoundly impressive, since the p...
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That strengtheneth the spoiled against the strong, so that the spoiled shall come against the fortress. spoiled: Heb. spoil

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KJV Study Commentary

<strong>That strengtheneth the spoiled against the strong, so that the spoiled shall come against the fortress</strong> (הַמַּבְלִיג שֹׁד עַל־עָז וְשֹׁד עַל־מִבְצָר יָבוֹא, <em>haMavlig shod al-az veshod al-mibtsar yavo</em>)—this verse concludes the doxology (vv. 8-9) by celebrating God's power to reverse fortunes. The verb <em>balag</em> (בָּלַג, "flash forth/cause to shine") may describe sudden...
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Ellicott’s Commentary for English Readers

(9) **That strengthened.—**The rendering should be *who causeth desolation to gleam upon the strong* (who were priding themselves on their immunity), *so that desolation cometh on the stronghold.*

They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly.

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KJV Study Commentary

<strong>They hate him that rebuketh in the gate</strong> (שֹׂנְאֵי בַשַּׁעַר מוֹכִיחַ)—the "gate" (<em>sha'ar</em>) was the civic center where legal cases were heard and justice administered. The "rebuker" (<em>mokhiach</em>, from יָכַח <em>yakach</em>, "to reprove/judge") was the honest judge or witness who exposed injustice. Israel's corrupt elite hated those who exposed their exploitation becau...
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Ellicott’s Commentary for English Readers

(10) **Rebuker in the Gate.—**The person so described might be the prophet himself. So also *he that speaketh uprightly.*

Forasmuch therefore as your treading is upon the poor, and ye take from him burdens of wheat: ye have built houses of hewn stone, but ye shall not dwell in them; ye have planted pleasant vineyards, but ye shall not drink wine of them. pleasant: Heb. vineyards of desire

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KJV Study Commentary

"Forasmuch therefore as your treading is upon the poor, and ye take from him burdens of wheat: ye have built houses of hewn stone, but ye shall not dwell in them; ye have planted pleasant vineyards, but ye shall not drink wine of them." Amos specifies Israel's sin: "treading upon the poor"—oppression and exploitation. "Take from him burdens of wheat" likely describes unjust taxation or exorbitant ...
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Ellicott’s Commentary for English Readers

(11) **Burdens of wheat.—***i.e.*, Ye take gifts of sifted corn, as a contribution to your own luxury, and which the poor man was not bound to offer, and only would offer to purchase your good will. Therefore your pomp and luxury shall be of no avail. Such is God’s judgment on indifference to the wants and feedings of the poor.

For I know your manifold transgressions and your mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gate from their right. a bribe: or, a ransom

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KJV Study Commentary

<strong>I know your manifold transgressions and your mighty sins</strong>—God's comprehensive knowledge (<em>yada' rabim pish'eikhem va'atsumim chatoteikhem</em>, יָדַע רַבִּים פִּשְׁעֵיכֶם וַעֲצֻמִים חַטֹּאתֵיכֶם) uses two words for sin: <em>pesha'</em> (פֶּשַׁע, "transgression/rebellion") denotes willful covenant violation, while <em>chatta't</em> (חַטָּאת, "sin") means missing the mark. "Manifo...
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Ellicott’s Commentary for English Readers

(12) **I know.**—Most of the commentators imply that the “I” is Jehovah, but it is more likely to be the prophet himself. The adjectives “manifold,” “mighty,” should be rendered as predicates, *That manifold are your transgressions, and mighty your sins, ye afflicters of the just and takers of a bribe, and ye who bow down the poor in the gate.* The idea involved in the word rendered “bribe” is the...
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Therefore the prudent shall keep silence in that time; for it is an evil time.

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KJV Study Commentary

<strong>Therefore the prudent shall keep silence in that time</strong> (לָכֵן הַמַּשְׂכִּיל בָּעֵת הַהִיא יִדֹּם)—"prudent" (<em>maskil</em>, מַשְׂכִּיל, from שָׂכַל <em>sakal</em>) means wise, discerning, one who understands the times. "Keep silence" (<em>yidom</em>, יִדֹּם, from דָּמַם <em>damam</em>) means be silent, be still. This could be interpreted two ways: (1) the wise remain silent becau...
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Ellicott’s Commentary for English Readers

(13) **Prudent . . . silence.—**The dumb silence of the prudent is the awful curse which comes upon a people when they are given up to selfishness and rapacity. Thus the doom:—“Ephraim is joined to idols, let him alone.”

Seek good, and not evil, that ye may live: and so the LORD, the God of hosts, shall be with you, as ye have spoken.

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KJV Study Commentary

Amos issues a straightforward command: "Seek good, and not evil, that ye may live: and so the LORD, the God of hosts, shall be with you, as ye have spoken." The Hebrew <em>dirshu-tov ve'al-ra lema'an tichyu viyhi-khen YHWH Elohei-tzeva'ot itkhem ka'asher amartem</em> contrasts seeking good versus evil. The verb <em>darash</em> (דָּרַשׁ, "seek") implies active, diligent pursuit—not passive avoidanc...
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Ellicott’s Commentary for English Readers

(14, 15) Break in like a beam of sunshine in the darkness. The fearful doom, already spoken of, is after all conditional. Let a moral change be wrought in them, and even now Jehovah, God of hosts, may deign to be with them. Enlist your passions on the right side. No virtue is safe till it is enthusiastic.

Hate the evil, and love the good, and establish judgment in the gate: it may be that the LORD God of hosts will be gracious unto the remnant of Joseph.

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KJV Study Commentary

Amos intensifies the command: "Hate the evil, and love the good, and establish judgment in the gate: it may be that the LORD God of hosts will be gracious unto the remnant of Joseph." The Hebrew <em>sin'u-ra ve'ehevu tov vehatzzigu vasha'ar mishpat ulay yechanan YHWH Elohei-tzeva'ot she'erit Yosef</em> moves from internal disposition (hate/love) to public action (establish justice) to hopeful poss...
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Therefore the LORD, the God of hosts, the Lord, saith thus; Wailing shall be in all streets; and they shall say in all the highways, Alas! alas! and they shall call the husbandman to mourning, and such as are skilful of lamentation to wailing.

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KJV Study Commentary

<strong>Wailing shall be in all streets... and they shall call the husbandman to mourning</strong>—This verse depicts comprehensive national lamentation when judgment arrives. God speaks as <strong>the LORD, the God of hosts</strong> (<em>Adonai YHWH Elohei-Tzeva'ot</em>, אֲדֹנָי יְהוִה אֱלֹהֵי־צְבָאוֹת), emphasizing His sovereignty over heavenly armies—the one announcing judgment has power to exe...
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Ellicott’s Commentary for English Readers

(16) **Therefore.**—Probably a pause occurs here, for once more the words of the prophet assume a more mournful tone. “Therefore” points back to the transgressions condemned in Amos 5:11-13. On the Divine name “Lord of hosts,” see note on Hosea 12:5, and Oehler, *Biblical Theology of the Old Testament,* §§ 194-8. It is a grand phrase to denote the antithesis. between “the Portion of Jacob,” and al...
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And in all vineyards shall be wailing: for I will pass through thee, saith the LORD.

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KJV Study Commentary

<strong>In all vineyards shall be wailing: for I will pass through thee, saith the LORD</strong> (<em>uvekhol-keramim misped ki e'evor beqirbeka amar YHWH</em>, וּבְכָל־כְּרָמִים מִסְפֵּד כִּי אֶעֱבֹר בְּקִרְבְּךָ אָמַר יְהוָה)—vineyards were normally places of joy and celebration, associated with harvest festivals, abundance, and gladness (Isaiah 16:10; Jeremiah 48:33). That even <em>vineyards</e...
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Jamieson-Fausset-Brown Bible Commentary

**16. five hundred reeds--**the Septuagint substitutes "cubits" for "reeds," to escape the immense compass assigned to the whole, namely, a square of five hundred rods or three thousand cubits (two feet each; Eze 40:5), in all a square of one and one-seventh miles, that is, more than all ancient Jerusalem; also, there is much space thus left unappropriated. Fairbairn rightly supports English Versi...
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The Day of the Lord

Woe unto you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light.

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KJV Study Commentary

Amos's shocking warning: 'Woe unto you that desire the day of the LORD! to what end is it for you? for the day of the LORD is darkness, and not light.' Israel eagerly anticipated the Day of the LORD—when God would intervene to judge enemies and exalt His people. Amos announces the opposite: for unfaithful Israel, that day brings judgment, not vindication. The imagery intensifies (v. 19): like esca...
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Ellicott’s Commentary for English Readers

(18) **Desire the day of the Lord.—**Expecting that day to bring you deliverance and judgments upon your enemies. It shall bring the reverse! There is a dark side to the pillar of fire.

As if a man did flee from a lion, and a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him.

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KJV Study Commentary

<strong>As if a man did flee from a lion, and a bear met him</strong>—this vivid imagery describes inescapable judgment. The Hebrew paints a scene of escalating terror: fleeing a <em>lion</em> (<em>ari</em>, אֲרִי), the person encounters a <em>bear</em> (<em>dov</em>, דֹּב)—both dangerous predators. Escaping that, <strong>he went into the house, and leaned his hand on the wall, and a serpent bit h...
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Ellicott’s Commentary for English Readers

(19) *Your escape will be impossible.* You will avoid one calamity, only to fall into a worse.

Shall not the day of the LORD be darkness, and not light? even very dark, and no brightness in it?

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KJV Study Commentary

<strong>Shall not the day of the LORD be darkness, and not light?</strong> (<em>halo-choshekh yom-YHWH velo-or</em>, הֲלֹא־חֹשֶׁךְ יוֹם־יְהוָה וְלֹא־אוֹר)—the rhetorical question expects "yes." Israel anticipated the Day of the LORD as <em>light</em> (<em>or</em>, אוֹר)—deliverance, vindication, blessing. Amos declares it will be <em>darkness</em> (<em>choshekh</em>, חֹשֶׁךְ)—judgment, calamity, d...
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Ellicott’s Commentary for English Readers

(20) **Darkness.—**In the form of an interrogative, the condemnation contained in Amos 5:18 is emphatically reasserted. The term rendered “very dark” is that used to denote the gross Egyptian darkness that might be felt (Exodus 10:22), the awful gloom, such as fell on Jerusalem at the Crucifixion, which is always accompanied by the sense of confusion, terror, and intolerable suspense. (Comp. the g...
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I hate, I despise your feast days, and I will not smell in your solemn assemblies. in: or, your holy days

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KJV Study Commentary

God's shocking rejection of worship: "I hate, I despise your feast days, and I will not smell in your solemn assemblies." The Hebrew sane' (hate) and ma'as (despise/reject) are strong terms—not mild disapproval but visceral repudiation. "Your feast days"—the festivals God Himself commanded (Leviticus 23)—are now rejected. "I will not smell" refers to sacrifices—God won't accept the aroma. Verse 22...
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Ellicott’s Commentary for English Readers

(21, 22) These verses closely resemble the condemnation which Isaiah pronounces (Amos 1:10-15) upon mere ritual, however punctilious, mere profession of orthodoxy, however exacting, which was not accompanied by righteousness and mercy, and was not the expression of inward penitence and purity. **Will not smell in your** **. . .**—A strong expression for “I take no delight in them.” That Baal worsh...
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Jamieson-Fausset-Brown Bible Commentary

**20. wall ... separation between ... sanctuary and ... profane--**No longer shall the wall of partition be to separate the Jew and the Gentile (Ep 2:14), but to separate the sacred from the profane. The lowness of it renders it unfit for the purpose of defense (the object of the wall, Re 21:12). But its square form (as in the city, Re 21:16) is the emblem of the kingdom that cannot be shaken (He ...
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Though ye offer me burnt offerings and your meat offerings, I will not accept them: neither will I regard the peace offerings of your fat beasts. peace: or, thank offerings

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KJV Study Commentary

<strong>Though ye offer me burnt offerings and your meat offerings, I will not accept them</strong> (<em>ki im-ta'alu li olot uminchoteikhem lo ertzeh</em>, כִּי אִם־תַּעֲלוּ־לִי עֹלוֹת וּמִנְחֹתֵיכֶם לֹא אֶרְצֶה)—God categorically rejects Israel's worship. <em>Olah</em> (עֹלָה, "burnt offering") was the premier sacrifice, wholly consumed on the altar (Leviticus 1). <em>Minchah</em> (מִנְחָה, "gra...
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Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols.

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KJV Study Commentary

<strong>Take thou away from me the noise of thy songs</strong> (<em>haser me'alai hamon shirekha</em>, הָסֵר מֵעָלַי הֲמוֹן שִׁירֶיךָ)—God commands Israel to remove their worship music because He finds it unbearable. The word <em>hamon</em> (הָמוֹן) means "noise, tumult, uproar"—God doesn't hear their <em>songs</em> (<em>shir</em>, שִׁיר, formal worship hymns) as beautiful music but as grating <em...
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Ellicott’s Commentary for English Readers

(23) **Songs.**—The very sound of their tumultuous songs was a burden to Jehovah. As Christ cleansed the Temple, so would He dispel all this hypocritical and perilous confusion of ideas.

But let judgment run down as waters, and righteousness as a mighty stream. run: Heb. roll

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KJV Study Commentary

Amid Amos's condemnation of Israel's hypocritical worship (5:21-23), God declares what He <em>actually</em> desires: "But let judgment run down as waters, and righteousness as a mighty stream." The Hebrew <em>veyigal kamayim mishpat utzedaqah kenahal eitan</em> (וְיִגַּל כַּמַּיִם מִשְׁפָּט וּצְדָקָה כְּנַחַל אֵיתָן) uses powerful water imagery to describe the justice and righteousness God require...
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Ellicott’s Commentary for English Readers

(24) **Mighty stream.—**Or rather perennial stream.

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 43 Eze 43:1-27. Jehovah's Return to the Temple. Everything was now ready for His reception. As the Shekinah glory was the peculiar distinction of the old temple, so it was to be in the new in a degree as much more transcendent as the proportions of the new exceeded those of the old. The fact that the Shekinah glory was not in the second temple proves that it cannot be that temple which i...
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Have ye offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel?

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KJV Study Commentary

<strong>Have ye offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel?</strong> (הַזְּבָחִים וּמִנְחָה הִגַּשְׁתֶּם־לִי בַמִּדְבָּר, <em>hazevachim uminchah higashtem-li bamidbar</em>)—This rhetorical question expects 'no' as the answer. During the wilderness wandering (Exodus-Deuteronomy), Israel frequently rebelled rather than worshiped. The Hebrew constructio...
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Ellicott’s Commentary for English Readers

(25, 26*)* Much uncertainty belongs to the interpretation of these verses and their connection in thought. Some commentators would treat Amos 5:25 as a statement, and not a question, the first word being read as a definite article, and not an interrogative prefix in the Hebrew. But the construction of the following words forbids this supposition, and nearly all exegetes follow the LXX., Vulg., Tar...
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Jamieson-Fausset-Brown Bible Commentary

**3. when I came to destroy the city--**that is, to pronounce God's word for its destruction. So completely did the prophets identify themselves with Him in whose name they spake.

But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves. the tabernacle: or, Siccuth your king

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KJV Study Commentary

<strong>But ye have borne the tabernacle of your Moloch and Chiun your images</strong> (וּנְשָׂאתֶם אֵת סִכּוּת מַלְכְּכֶם וְאֵת כִּיּוּן צַלְמֵיכֶם, <em>un'satem et sikkut malkechem v'et kiyun tzalmeichem</em>)—Moloch (מֹלֶךְ, <em>molech</em>) was the Ammonite deity requiring child sacrifice; Chiun/Kiyyun (כִּיּוּן, <em>kiyun</em>) likely refers to a star deity, possibly Saturn. <strong>The star ...
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Therefore will I cause you to go into captivity beyond Damascus, saith the LORD, whose name is The God of hosts.

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KJV Study Commentary

<strong>Therefore will I cause you to go into captivity beyond Damascus</strong> (וְהִגְלֵיתִי אֶתְכֶם מֵהָלְאָה לְדַמָּשֶׂק, <em>v'higleiti etchem mehale'ah l'Damaseq</em>)—The judgment fits the crime: they carried idols, so God will cause them to be carried away (הִגְלֵיתִי, <em>higleiti</em>, 'I will exile'). <strong>Beyond Damascus</strong> means further than Syria—fulfilled when Assyria (whos...
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