About Amos

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

Author: AmosWritten: c. 760-750 BCReading time: ~2 minVerses: 17
JusticeSocial RighteousnessJudgmentPrivilege and ResponsibilityDay of the LordRestoration

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King James Version

Amos 7

17 verses with commentary

Visions of Judgment

Thus hath the Lord GOD shewed unto me; and, behold, he formed grasshoppers in the beginning of the shooting up of the latter growth; and, lo, it was the latter growth after the king's mowings. grasshoppers: or, green worms

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KJV Study Commentary

<strong>Thus hath the Lord GOD shewed unto me</strong> (<em>koh hir'ani Adonai YHWH</em>, כֹּה הִרְאַנִי אֲדֹנָי יְהוִה)—this introduces the first of five symbolic visions (7:1-9, 8:1-3, 9:1-4) revealing God's intentions toward Israel. The phrase "showed me" (<em>hir'ani</em>, from רָאָה <em>ra'ah</em>, "to see") indicates prophetic vision—God visually reveals His purposes to Amos, who then report...
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Ellicott’s Commentary for English Readers

(1) Each of the visions is introduced with closely resembling words. For “grasshopper,” read *locusts.* The phrase “king’s mowings” suggests that the king claimed tyrannically the first-fruits of the hay harvest, which was ordinarily followed by the early “rain upon the mown grass.” (Comp. 1Kings 18:5.)

Jamieson-Fausset-Brown Bible Commentary

13-27. As to the altar of burnt offering, which was the appointed means of access to God.

And it came to pass, that when they had made an end of eating the grass of the land, then I said, O Lord GOD, forgive, I beseech thee: by whom shall Jacob arise? for he is small. by: or, who of (or, for,) Jacob shall stand?

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KJV Study Commentary

<strong>And it came to pass, that when they had made an end of eating the grass of the land, then I said, O Lord GOD, forgive, I beseech thee</strong> (וְהָיָה אִם־כִּלָּה לֶאֱכוֹל אֶת־עֵשֶׂב הָאָרֶץ וָאֹמַר אֲדֹנָי יְהוִה סְלַח־נָא)—in this vision, Amos sees the locust swarm about to devour Israel's crops completely. The phrase "made an end of eating" (<em>killah le'ekhol</em>, כִּלָּה לֶאֱכוֹל) ...
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Ellicott’s Commentary for English Readers

(2) **The grass of the land.—**The same word is used in the original in Genesis 1:11, signifying herbs and vegetables. Amos saw the first wave of disaster in the destruction of the food of the people, and he interceded for respite and forgiveness. The cry takes the form, *Who is Jacob that he should stand?* (E.V., “by whom,” is incorrect) *for he is small.*

Jamieson-Fausset-Brown Bible Commentary

13-27. As to the altar of burnt offering, which was the appointed means of access to God.

The LORD repented for this: It shall not be, saith the LORD.

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KJV Study Commentary

<strong>The LORD repented for this: It shall not be, saith the LORD</strong> (נִחַם יְהוָה עַל־זֹאת לֹא תִהְיֶה אָמַר יְהוָה)—God's response to Amos's intercession is immediate and gracious. The verb <em>nacham</em> (נָחַם, "repented/relented/had compassion") describes God changing His announced course of action in response to human repentance or intercession. This theological concept appears thro...
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Ellicott’s Commentary for English Readers

(3) **The Lord repented.—**The judgment is withheld. On the anthropomorphism of Jehovah repenting, comp. Genesis 6:5 and other passages.

Jamieson-Fausset-Brown Bible Commentary

13-27. As to the altar of burnt offering, which was the appointed means of access to God.

Thus hath the Lord GOD shewed unto me: and, behold, the Lord GOD called to contend by fire, and it devoured the great deep, and did eat up a part.

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KJV Study Commentary

<strong>Thus hath the Lord GOD shewed unto me: and, behold, the Lord GOD called to contend by fire</strong> (כֹּה הִרְאַנִי אֲדֹנָי יְהוִה וְהִנֵּה קֹרֵא לָרִב בָּאֵשׁ אֲדֹנָי יְהוִה)—the second vision begins with the same formula as the first (verse 1), emphasizing continuity in divine revelation. The phrase "called to contend by fire" (<em>qore lariv ba'esh</em>, קֹרֵא לָרִב בָּאֵשׁ) uses legal ...
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Ellicott’s Commentary for English Readers

(4) **Fire.**—The poetical description of a yet more terrible calamity. God announces His intention of judging, *i.e.,* punishing by fire (the word in E.V., “contend,” is to be understood in this sense). For “a portion” read *the portion.* The image is that of a prairie fire, that should eat up the later grass spared by the locusts. The consuming of the “great deep” is a strong hyperbole, and can ...
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Jamieson-Fausset-Brown Bible Commentary

13-27. As to the altar of burnt offering, which was the appointed means of access to God.

Then said I, O Lord GOD, cease, I beseech thee: by whom shall Jacob arise? for he is small. by: or, who of (or, for,) Jacob shall stand?

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KJV Study Commentary

<strong>Then said I, O Lord GOD, cease, I beseech thee</strong> (וָאֹמַר אֲדֹנָי יְהוִה חֲדַל־נָא)—Amos's second intercession mirrors the first (verse 2) but uses a different verb. Where verse 2 pleaded "forgive" (<em>selach</em>, סְלַח), here he cries "cease" (<em>chadal</em>, חֲדַל). The verb <em>chadal</em> (חָדַל) means "stop/cease/desist/leave off." Amos isn't requesting forgiveness of sin bu...
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Ellicott’s Commentary for English Readers

(5, 6) Instead of “forgive,” the prophet now only ventures to say “cease,” a cry for arrest of judgment. Yet the same plea for pity is urged as before. Jeroboam II. and his house are spared for awhile. But another awful vision comes to the prophet.

Jamieson-Fausset-Brown Bible Commentary

13-27. As to the altar of burnt offering, which was the appointed means of access to God.

The LORD repented for this: This also shall not be, saith the Lord GOD.

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KJV Study Commentary

<strong>The LORD repented for this: This also shall not be, saith the Lord GOD</strong> (נִחַם יְהוָה עַל־זֹאת גַּם־הִיא לֹא תִהְיֶה אָמַר אֲדֹנָי יְהוִה)—God's response mirrors verse 3 almost exactly, with the addition of "this also" (<em>gam-hi</em>, גַּם־הִיא), emphasizing that this second intercession likewise moves God to relent. The verb <em>nacham</em> (נָחַם, "repented/relented") again des...
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Jamieson-Fausset-Brown Bible Commentary

13-27. As to the altar of burnt offering, which was the appointed means of access to God.

Thus he shewed me: and, behold, the Lord stood upon a wall made by a plumbline, with a plumbline in his hand.

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KJV Study Commentary

<strong>Thus he shewed me: and, behold, the Lord stood upon a wall made by a plumbline, with a plumbline in his hand</strong> (כֹּה הִרְאַנִי וְהִנֵּה אֲדֹנָי נִצָּב עַל־חוֹמַת אֲנָךְ וּבְיָדוֹ אֲנָךְ)—the third vision shifts dramatically. Where the first two visions depicted catastrophic judgments (locusts, fire) that Amos interceded against, this vision shows God performing an inspection. The "p...
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Ellicott’s Commentary for English Readers

(7) **Wall made by a plumbline—***i.e.,* a perpendicular wall, the stability of the kingdom being represented by the closely-fitting well-jointed stones of a lofty wall. Right in the heart of this strong-built city, the Lord Himself marks the extent of the desolation, the plumb-line being used in dismantling buildings, as well as erecting them (2Kings 21:13; Isaiah 34:11).

Jamieson-Fausset-Brown Bible Commentary

13-27. As to the altar of burnt offering, which was the appointed means of access to God.

And the LORD said unto me, Amos, what seest thou? And I said, A plumbline. Then said the Lord, Behold, I will set a plumbline in the midst of my people Israel: I will not again pass by them any more:

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KJV Study Commentary

<strong>And the LORD said unto me, Amos, what seest thou? And I said, A plumbline</strong> (וַיֹּאמֶר יְהוָה אֵלַי מָה־אַתָּה רֹאֶה עָמוֹס וָאֹמַר אֲנָךְ)—God engages Amos in dialogue, asking what he sees. This pedagogical method appears in other visions (Jeremiah 1:11, 13; Amos 8:2; Zechariah 4:2, 5:2). God doesn't just show visions; He ensures the prophet understands by prompting articulation an...
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Ellicott’s Commentary for English Readers

(8) **Pass by them**.—In the sense of sparing. There will come a time when prayer will be of no avail. All intercessions, however passionate or eager, will be too late. The door of mercy is shut.

Jamieson-Fausset-Brown Bible Commentary

13-27. As to the altar of burnt offering, which was the appointed means of access to God.

And the high places of Isaac shall be desolate, and the sanctuaries of Israel shall be laid waste; and I will rise against the house of Jeroboam with the sword.

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KJV Study Commentary

<strong>And the high places of Isaac shall be desolate</strong> (וְנָשַׁמּוּ בָּמוֹת יִשְׂחָק)—God specifies the judgment announced in verse 8. The "high places" (<em>bamot</em>, בָּמוֹת) were worship sites established throughout Israel's history, often on hilltops or elevated platforms. Though initially used for legitimate worship (1 Samuel 9:12-14, 1 Kings 3:4), high places became centers of syn...
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Ellicott’s Commentary for English Readers

(9) **High places of Isaac.—**The name Isaac is here spelt somewhat differently in the Hebrew from the form we have in Genesis. The LXX. misunderstand the word, and render “altars of *laughter*,” in accordance with the etymological sense of the proper name. The residents in the neighbourhood of Beersheba may have boasted of the favour or honour belonging to them, as occupying the home of Isaac and...
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Amos and Amaziah

Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.

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KJV Study Commentary

<strong>Then Amaziah the priest of Beth-el sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel</strong> (וַיִּשְׁלַח אֲמַצְיָה כֹּהֵן בֵּית־אֵל אֶל־יָרָבְעָם מֶלֶךְ יִשְׂרָאֵל לֵאמֹר קָשַׁר עָלֶיךָ עָמוֹס בְּקֶרֶב בֵּית יִשְׂרָאֵל)—Amos's prophecy against Jeroboam's dynasty (verse 9) provokes immediate confrontation. Amaziah, "the priest of...
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Ellicott’s Commentary for English Readers

(10) There follows a brief historical interlude of much interest. It shows that the effect of the preaching of the Judæan prophet had been felt in the sanctuary at Bethel and the palaces at Samaria. The chief priest of the Temple, with the characteristic exaggeration of fear and anger, accuses Amos of treason against the house of Jeroboam.

For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their own land.

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KJV Study Commentary

<strong>For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their own land</strong> (כִּי־כֹה אָמַר עָמוֹס בַּחֶרֶב יָמוּת יָרָבְעָם וְיִשְׂרָאֵל גָּלֹה יִגְלֶה מֵעַל אַדְמָתוֹ)—Amaziah quotes Amos's prophecy to Jeroboam, though with significant distortion. The phrase "Jeroboam shall die by the sword" (<em>bacherev yamut Yarov'am</em>, בַּחֶרֶב ...
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Ellicott’s Commentary for English Readers

(11) **Die by the sword.—**So far as the words of the prophecy are concerned, it was not accurate to say that Amos had threatened Jeroboam with the sword.

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 44 Eze 44:1-31. Ordinances for the Prince and the Priests. **2. shut ... not be opened--**(Job 12:14; Is 22:22; Re 3:7). "Shut" to the people (Ex 19:21, 22), but open to "the prince" (Eze 44:3), he holding the place of God in political concerns, as the priests do in spiritual. As a mark of respect to an Eastern monarch, the gate by which he enters is thenceforth shut to all other persons ...
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Also Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there:

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KJV Study Commentary

<strong>Also Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah</strong>—Amaziah, the priest at Bethel, dismisses Amos with contempt. The Hebrew <em>chozeh</em> (חֹזֶה, "seer") is used mockingly here, reducing Amos to a mere fortune-teller. Amaziah tells him to <strong>eat bread</strong> (לְחֶם אֱכָל, <em>lechem ekol</em>) in Judah—implying Amos prophesies for profit, a...
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Ellicott’s Commentary for English Readers

(12, 13) Jeroboam treated the charge made by Amaziah with indifference, or perhaps with awe: at least, with silence. And so the priest of Bethel takes upon himself to dismiss the prophet from the kingdom. The word for “seer” is here *chozeh,* one who has visions, a word not used in a contemptuous sense here or in the Old Testament generally. The expression “there eat bread and prophecy” is a *hend...
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Jamieson-Fausset-Brown Bible Commentary

**3. the prince--**not King Messiah, as He never would offer a burnt offering for Himself, as the prince is to do (Eze 46:4). The prince must mean the civil ruler under Messiah. His connection with the east gate (by which the Lord had returned to His temple) implies, that, as ruling under God, he is to stand in a place of peculiar nearness to God. He represents Messiah, who entered heaven, the tru...
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But prophesy not again any more at Bethel: for it is the king's chapel, and it is the king's court. chapel: or, sanctuary king's court: Heb. house of the kingdom

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KJV Study Commentary

<strong>But prophesy not again any more at Beth-el: for it is the king's chapel, and it is the king's court</strong>—Amaziah forbids Amos from further prophesying at Bethel, claiming jurisdictional authority. The phrase <strong>the king's chapel</strong> (מִקְדַּש־מֶלֶךְ, <em>miqdash-melekh</em>) and <strong>the king's court</strong> (בֵּית מַמְלָכָה, <em>beit mamlakhah</em>, literally "house of t...
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Jamieson-Fausset-Brown Bible Commentary

4-6. Directions as to the priests. Their acts of desecration are attributed to "the house of Israel" (Eze 44:6, 7), as the sins of the priesthood and of the people acted and reacted on one another; "like people, like priest" (Jr 5:31; Ho 4:9).

Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet's son; but I was an herdman, and a gatherer of sycomore fruit: sycomore: or, wild figs

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KJV Study Commentary

Amos's response to Amaziah the priest of Bethel reveals crucial truths about prophetic calling and divine sovereignty. The phrase "I was no prophet" (lo-navi anokhi) uses the perfect tense, indicating past state—Amos wasn't professionally trained or part of the prophetic guild. "Neither was I a prophet's son" (ben-navi) means he wasn't descended from prophetic lineages or educated in prophetic sch...
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Ellicott’s Commentary for English Readers

(14) **I was** . . .—An interesting biographical touch. Prophecy, like other occupations, tended to form a hereditary guild, but Amos was not by birth a prophet. The word for “gatherer” is rendered in the LXX. and Vulg. “nipper,” or “pincher.” There was a custom mentioned in Theophrastus, *Hist. Plant.,* iv. 2, Pliny, *Hist. Nat.,* xiii. 14, of pinching or scratching the mulberry-fig in order to m...
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Jamieson-Fausset-Brown Bible Commentary

4-6. Directions as to the priests. Their acts of desecration are attributed to "the house of Israel" (Eze 44:6, 7), as the sins of the priesthood and of the people acted and reacted on one another; "like people, like priest" (Jr 5:31; Ho 4:9).

And the LORD took me as I followed the flock, and the LORD said unto me, Go, prophesy unto my people Israel. as: Heb. from behind

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KJV Study Commentary

<strong>And the LORD took me as I followed the flock</strong> (וַיִּקָּחֵנִי יְהוָה מֵאַחֲרֵי הַצֹּאן, <em>vayikacheni YHWH me'acharei hatzon</em>)—the verb לָקַח (<em>lakach</em>, 'to take, seize') suggests divine compulsion. Amos didn't volunteer; God took him from shepherding. <strong>And the LORD said unto me, Go, prophesy unto my people Israel</strong> (וַיֹּאמֶר יְהוָה אֵלַי לֵךְ הִנָּבֵא אֶ...
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Ellicott’s Commentary for English Readers

(15) **Followed the** **flock.—**There is no hint of any lack of education or refinement (see Introduction) through the exclusion of any special aid derived from the training of earlier prophets. In this case God’s inward call had been more than sufficient.

Jamieson-Fausset-Brown Bible Commentary

4-6. Directions as to the priests. Their acts of desecration are attributed to "the house of Israel" (Eze 44:6, 7), as the sins of the priesthood and of the people acted and reacted on one another; "like people, like priest" (Jr 5:31; Ho 4:9).

Now therefore hear thou the word of the LORD: Thou sayest, Prophesy not against Israel, and drop not thy word against the house of Isaac.

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KJV Study Commentary

<strong>Now therefore hear thou the word of the LORD: Thou sayest, Prophesy not against Israel, and drop not thy word against the house of Isaac</strong> (וְעַתָּה שְׁמַע דְּבַר־יְהוָה אַתָּה אֹמֵר לֹא תִנָּבֵא עַל־יִשְׂרָאֵל וְלֹא תַטִּיף עַל־בֵּית יִשְׂחָק, <em>v'atah sh'ma d'var-YHWH atah omer lo tinave al-Yisrael v'lo tatif al-beit Yitzchak</em>)—Amos confronts Amaziah directly. The verb טַף (...
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Ellicott’s Commentary for English Readers

(16) **Drop not.**—A word used in the Song of Moses for “distil,” expressing persuasive and flowing discourse (Deuteronomy 32:2; Ezekiel 21:2; Ezekiel 21:7*;* Micah 2:6; Micah 2:11).

Jamieson-Fausset-Brown Bible Commentary

**7. uncircumcised in heart--**Israelites circumcised outwardly, but wanting the true circumcision of the heart (De 10:16; Ac 7:51). **uncircumcised in flesh--**not having even the outward badge of the covenant-people.

Therefore thus saith the LORD; Thy wife shall be an harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land: and Israel shall surely go into captivity forth of his land.

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KJV Study Commentary

<strong>Therefore thus saith the LORD</strong>—Amos pronounces specific judgment on Amaziah personally. <strong>Thy wife shall be an harlot in the city</strong> (אִשְׁתְּךָ בָעִיר תִּזְנֶה, <em>ish't'cha va'ir tizneh</em>)—likely raped by conquering soldiers, a common siege warfare atrocity (Isaiah 13:16; Zechariah 14:2). <strong>And thy sons and thy daughters shall fall by the sword</strong>—his ...
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Ellicott’s Commentary for English Readers

(17) **Harlot.—**This doom on Amaziah’s wife is to be regarded as the hideous consequence of war. She shall be ravished. By the polluted land we are to understand Assyria, or the land of exile; for food eaten in any other land than Canaan, the land of Jehovah, was regarded as unclean (see W. R. Smith, *O.T. in Jewish Church,* pp. 235-8). We hear no more of Amaziah, nor do we know how or where he m...
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Jamieson-Fausset-Brown Bible Commentary

**8. keepers ... for yourselves--**such as you yourselves thought fit, not such as I approve of. Or else, "Ye have not yourselves kept the charge of My holy things, but have set others as keepers of My charge in My sanctuary for yourselves" [Maurer].

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