Amos 1
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Amos 1
The Words of Amos of Tekoa
1The words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake.
Jamieson-Fausset-Brown
INTRODUCTION
Amos (meaning in Hebrew "a burden") was (Am 1:1) a shepherd of Tekoa, a small town of Judah, six miles southeast from Beth-lehem, and twelve from Jerusalem, on the borders of the great desert (2Ch 20:20; compare 2Ch 11:6). The region being sandy was more fit for pastoral than for agricultural purposes. Amos therefore owned and tended flocks, and collected sycamore figs; not that the former was a menial office, kings themselves, as Mesha of Moab (2Ki 3:4), exercising it. Amos, however (from Am 7:14, 15), seems to have been of humble rank.
Though belonging to Judah, he was commissioned by God to exercise his prophetical function in Israel; as the latter kingdom abounded in impostors, and the prophets of God generally fled to Judah through fear of the kings of Israel, a true prophet from Judah was the more needed in it. His name is not to be confounded with that of Isaiah's father, Amoz.
The time of his prophesying was in the reigns of Uzziah king of Judea, and Jeroboam II, son of Joash, king of Israel (Am 1:1), that is, in part of the time in which the two kings were contemporary; probably in Jeroboam's latter years, after that monarch had recovered from Syria "the coast of Israel from the entering of Hamath to the sea of the plain" (2Ki 14:25-27); for Amos foretells that these same coasts, "from the entering in of Hamath unto the river of the wilderness," should be the scene of Israel's being afflicted (Am 6:14); also his references to the state of luxurious security then existing (Am 6:1, 4, 13), and to the speedy termination of it by the Assyrian foe (Am 1:5; 3:12, 15; 5:27; 8:2), point to the latter part of Jeroboam's reign, which terminated in 784 B.C., the twenty-seventh year of Uzziah's reign, which continued down to 759 B.C.
He was contemporary with Hosea, only that the latter continued to prophesy in reigns subsequent to Uzziah (Ho 1:1); whereas Amos ceased to prophesy in the reign of that monarch. The scene of his ministry was Beth-el, where the idol calves were set up (Am 7:10-13). There his prophecies roused Amaziah, the idol priest, to accuse him of conspiracy and to try to drive him back to Judah.
The first six chapters are without figure; the last three symbolical, but with the explanation subjoined. He first denounces the neighboring peoples, then the Jews, then Israel (from the third chapter to the end), closing with the promise or restoration under Messiah (Am 9:11-15). His style is thought by Jerome to betray his humble origin; but though not sublime, it is regular, perspicuous, and energetic; his images are taken from the scenes in nature with which he was familiar; his rhythms are flowing, his parallelisms exact, and his descriptions minute and graphic. Some peculiar expressions occur: "cleanness of teeth," that is, want of bread (Am 4:6); "the excellency of Jacob" (Am 6:8; 8:7); "the high places of Isaac" (Am 7:9); "the house of Isaac" (Am 7:16); "he that createth the wind" (Am 4:13).
Hengstenberg draws an able argument for the genuineness of the Mosaic records from the evidence in Amos, that the existing institutions in Israel as well as Judah (excepting the calves of Jeroboam), were framed according to the Pentateuch rules.
Two quotations from Amos occur in the New Testament (compare Ac 7:42, 43, with Am 5:25, 26; and Ac 15:16, 17, with Am 9:11).
Philo, Josephus, Melito's catalogue, Jerome, Justin Martyr (Dialogue with Trypho, 22, quoting the fifth and six chapters of Amos as "one of the twelve minor prophets"), and the sixtieth canon of the Laodicean council support the canonicity of the book of Amos.
CHAPTER 1
Am 1:1-15. God's Judgments on Syria, Philistia, Tyre, Edom, and Ammon.
1. The words of Amos--that is, Amos' oracular communications. A heading found only in Jr 1:1.
among the herdmen--rather, "shepherds"; both owning and tending sheep; from an Arabic root, "to mark with pricks," namely, to select the best among a species of sheep and goats ill-shapen and short-footed (as others explain the name from an Arabic root), but distinguished by their wool [Maurer]. God chooses "the weak things of the world to confound the mighty," and makes a humble shepherd reprove the arrogance of Israel and her king arising from prosperity (compare 1Sa 17:40).
which he saw--in supernatural vision (Is 1:1).
two years before the earthquake--mentioned in Zec 14:5. The earthquake occurred in Uzziah's reign, at the time of his being stricken with leprosy for usurping the priest's functions [Josephus, Antiquities, 9:10.4]. This clause must have been inserted by Ezra and the compilers of the Jewish canon.
INTRODUCTION
Amos (meaning in Hebrew "a burden") was (Am 1:1) a shepherd of Tekoa, a small town of Judah, six miles southeast from Beth-lehem, and twelve from Jerusalem, on the borders of the great desert (2Ch 20:20; compare 2Ch 11:6). The region being sandy was more fit for pastoral than for agricultural purposes. Amos therefore owned and tended flocks, and collected sycamore figs; not that the former was a menial office, kings themselves, as Mesha of Moab (2Ki 3:4), exercising it. Amos, however (from Am 7:14, 15), seems to have been of humble rank.
Though belonging to Judah, he was commissioned by God to exercise his prophetical function in Israel; as the latter kingdom abounded in impostors, and the prophets of God generally fled to Judah through fear of the kings of Israel, a true prophet from Judah was the more needed in it. His name is not to be confounded with that of Isaiah's father, Amoz.
The time of his prophesying was in the reigns of Uzziah king of Judea, and Jeroboam II, son of Joash, king of Israel (Am 1:1), that is, in part of the time in which the two kings were contemporary; probably in Jeroboam's latter years, after that monarch had recovered from Syria "the coast of Israel from the entering of Hamath to the sea of the plain" (2Ki 14:25-27); for Amos foretells that these same coasts, "from the entering in of Hamath unto the river of the wilderness," should be the scene of Israel's being afflicted (Am 6:14); also his references to the state of luxurious security then existing (Am 6:1, 4, 13), and to the speedy termination of it by the Assyrian foe (Am 1:5; 3:12, 15; 5:27; 8:2), point to the latter part of Jeroboam's reign, which terminated in 784 B.C., the twenty-seventh year of Uzziah's reign, which continued down to 759 B.C.
He was contemporary with Hosea, only that the latter continued to prophesy in reigns subsequent to Uzziah (Ho 1:1); whereas Amos ceased to prophesy in the reign of that monarch. The scene of his ministry was Beth-el, where the idol calves were set up (Am 7:10-13). There his prophecies roused Amaziah, the idol priest, to accuse him of conspiracy and to try to drive him back to Judah.
The first six chapters are without figure; the last three symbolical, but with the explanation subjoined. He first denounces the neighboring peoples, then the Jews, then Israel (from the third chapter to the end), closing with the promise or restoration under Messiah (Am 9:11-15). His style is thought by Jerome to betray his humble origin; but though not sublime, it is regular, perspicuous, and energetic; his images are taken from the scenes in nature with which he was familiar; his rhythms are flowing, his parallelisms exact, and his descriptions minute and graphic. Some peculiar expressions occur: "cleanness of teeth," that is, want of bread (Am 4:6); "the excellency of Jacob" (Am 6:8; 8:7); "the high places of Isaac" (Am 7:9); "the house of Isaac" (Am 7:16); "he that createth the wind" (Am 4:13).
Hengstenberg draws an able argument for the genuineness of the Mosaic records from the evidence in Amos, that the existing institutions in Israel as well as Judah (excepting the calves of Jeroboam), were framed according to the Pentateuch rules.
Two quotations from Amos occur in the New Testament (compare Ac 7:42, 43, with Am 5:25, 26; and Ac 15:16, 17, with Am 9:11).
Philo, Josephus, Melito's catalogue, Jerome, Justin Martyr (Dialogue with Trypho, 22, quoting the fifth and six chapters of Amos as "one of the twelve minor prophets"), and the sixtieth canon of the Laodicean council support the canonicity of the book of Amos.
CHAPTER 1
Am 1:1-15. God's Judgments on Syria, Philistia, Tyre, Edom, and Ammon.
1. The words of Amos--that is, Amos' oracular communications. A heading found only in Jr 1:1.
among the herdmen--rather, "shepherds"; both owning and tending sheep; from an Arabic root, "to mark with pricks," namely, to select the best among a species of sheep and goats ill-shapen and short-footed (as others explain the name from an Arabic root), but distinguished by their wool [Maurer]. God chooses "the weak things of the world to confound the mighty," and makes a humble shepherd reprove the arrogance of Israel and her king arising from prosperity (compare 1Sa 17:40).
which he saw--in supernatural vision (Is 1:1).
two years before the earthquake--mentioned in Zec 14:5. The earthquake occurred in Uzziah's reign, at the time of his being stricken with leprosy for usurping the priest's functions [Josephus, Antiquities, 9:10.4]. This clause must have been inserted by Ezra and the compilers of the Jewish canon.
The Pulpit Commentary
Heading. The words. So Jeremiah begins his prophecy (Jer_1:1), and the writer of Ecclesiastes (Ecc_1:1). That the words am not those of Amos, but of Jehovah, is shown by the succeeding clause, "which he saw." Herdmen. The Hebrew word noked used here is found in 2Ki_3:4, applied to Mesha King of Moab, a great "sheepmaster;" hence some have considered that Amos was not a mere mercenary, but a rich possessor of flocks. His own words, however (Amo_7:14, Amo_7:15), decide his position as that of a poor labouring man. Tekoah. A small town of Judah (see above in the account of the author, Introduction, § II.). He saw, with inward intuition. Hence his "words" were inspired (comp. Isa_2:1; Hab_1:1). Concerning Israel chiefly, mention of Judah being introduced only incidentally and as connected with the destinies of Israel The Septuagint reads, by some mistake, "concerning Jerusalem." In the days. (For the date of the prophecy, see above, Introduction, § III.) Earthquake. No mention is made of this event in the historical books. It was remembered in after years (see Zec_14:5), and Amos alludes to it as a token of the judgment which he foretold, such catastrophes being regarded as signs of the majesty of God and his vengeance on sinners (comp. Exo_19:18 : Psa_68:8; Mic_1:4; Hab_3:6, Hab_3:10), Josephus ('Ant.' 9.10. 4) attributes this earthquake to God's displeasure at Uzziah's usurpation of the priest's office (2Ch_26:16).
Heading. The words. So Jeremiah begins his prophecy (Jer_1:1), and the writer of Ecclesiastes (Ecc_1:1). That the words am not those of Amos, but of Jehovah, is shown by the succeeding clause, "which he saw." Herdmen. The Hebrew word noked used here is found in 2Ki_3:4, applied to Mesha King of Moab, a great "sheepmaster;" hence some have considered that Amos was not a mere mercenary, but a rich possessor of flocks. His own words, however (Amo_7:14, Amo_7:15), decide his position as that of a poor labouring man. Tekoah. A small town of Judah (see above in the account of the author, Introduction, § II.). He saw, with inward intuition. Hence his "words" were inspired (comp. Isa_2:1; Hab_1:1). Concerning Israel chiefly, mention of Judah being introduced only incidentally and as connected with the destinies of Israel The Septuagint reads, by some mistake, "concerning Jerusalem." In the days. (For the date of the prophecy, see above, Introduction, § III.) Earthquake. No mention is made of this event in the historical books. It was remembered in after years (see Zec_14:5), and Amos alludes to it as a token of the judgment which he foretold, such catastrophes being regarded as signs of the majesty of God and his vengeance on sinners (comp. Exo_19:18 : Psa_68:8; Mic_1:4; Hab_3:6, Hab_3:10), Josephus ('Ant.' 9.10. 4) attributes this earthquake to God's displeasure at Uzziah's usurpation of the priest's office (2Ch_26:16).
2And he said, The LORD will roar from Zion, and utter his voice from Jerusalem; and the habitations of the shepherds shall mourn, and the top of Carmel shall wither.
Jamieson-Fausset-Brown
2. will roar--as a lion (Joe 3:16). Whereas Jehovah is there represented roaring in Israel's behalf, here He roars against her (compare Psa 18:13; Jr 25:30).
from Zion ... Jerusalem--the seat of the theocracy, from which ye have revolted; not from Dan and Beth-el, the seat of your idolatrous worship of the calves.
habitations ... mourn--poetical personification. Their inhabitants shall mourn, imparting a sadness to the very habitations.
Carmel--the mountain promontory north of Israel, in Asher, abounding in rich pastures, olives, and vines. The name is the symbol of fertility. When Carmel itself "withers," how utter the desolation! (So 7:5; Is 33:9; 35:2; Jr 50:19; Na 1:4).
2. will roar--as a lion (Joe 3:16). Whereas Jehovah is there represented roaring in Israel's behalf, here He roars against her (compare Psa 18:13; Jr 25:30).
from Zion ... Jerusalem--the seat of the theocracy, from which ye have revolted; not from Dan and Beth-el, the seat of your idolatrous worship of the calves.
habitations ... mourn--poetical personification. Their inhabitants shall mourn, imparting a sadness to the very habitations.
Carmel--the mountain promontory north of Israel, in Asher, abounding in rich pastures, olives, and vines. The name is the symbol of fertility. When Carmel itself "withers," how utter the desolation! (So 7:5; Is 33:9; 35:2; Jr 50:19; Na 1:4).
The Pulpit Commentary
And he said. This is the commencement of "the words" of Amos (verse 1); and herein the prophet gives a short summary of the judgment which he has to pronounce. The following clause is a repetition of Joe_3:16; and Amos thus connects his prophecy with that of his predscessor, to show the unity of prophetic mission, and to warn the Jews that God's punishments are not directed exclusively on heathen nations. To the nations denounced by Joel, Amos adds others of Israel's enemies, viz. Syria, Ammon, and Moab. Roar … voice. The thunder is the voice of God announcing his coming to judge. From Zion. Not from Dan and Bethel, the seats of idolatrous worship, but from Jerusalem, the abode of his presence. The habitations; better, the pastures. It is only natural that Amos, the shepherd, should use such terms to express the idea that the whole land, from Jerusalem on the south to Carmel on the north, should feel the vengeance of the Lord. Shall mourn; explained by the following term, shall wither; i.e. shall lose their verdure (comp. Jer_12:11; Hos_4:3). The top of Carmel. This is the Mount Carmel, which stretches boldly into the sea on the south of the Bay of Acre, and is remarkable for its extreme fertility, its rich pastures, its vines, olives, fruits, and flowers. Thomson, 'The Land and the Book;' writes thus about it: "The celebrated ridge, called in the Bible Merest Carmel, and by the Arabs Jebel Kurmul, or Mar Elyas, in honour of Elijah, is an extension of the hills of Samaria, in a northwesterly direction, for a distance of about eighteen miles, terminating in the bold promontory of Carmel, which descends almost literally into the sea. It is steep and lofty where it overhangs the Mediterranean above Haifa, and on that face which overlooks the Plain of Acre on the north, and that of Esdraelon towards the southeast. There is no special excellency in Carmel at the present day, whatever may be said of Sharon. Its name, Kurmul, or Kerm-el, signifies 'the vineyard of God;' but its vineyards have all disappeared. It was a glorious mountain, however, and a prominent landmark; according to Jeremiah (Jer_46:18), Carmel was a resort of herdsmen. Amos says, 'The habitations of the shepherds shall mourn, and the top of Carmel shall wither,' in the time of the threatened judgment, and this implies that its pastures were not ordinarily liable to wither. This may, in part, have been occasioned by the heavy dews which its lofty elevation, so near the sea, causes to distil nightly upon its thirsty head. I found it quite green and flowery in midsummer. It was a noble pasture field, and, in reference to that characteristic, Micah utters his sweet prayer, 'Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily in the wood, in the midst of Carmel; let them feed in Bashan and Gilead, as in the days of old.'"
And he said. This is the commencement of "the words" of Amos (verse 1); and herein the prophet gives a short summary of the judgment which he has to pronounce. The following clause is a repetition of Joe_3:16; and Amos thus connects his prophecy with that of his predscessor, to show the unity of prophetic mission, and to warn the Jews that God's punishments are not directed exclusively on heathen nations. To the nations denounced by Joel, Amos adds others of Israel's enemies, viz. Syria, Ammon, and Moab. Roar … voice. The thunder is the voice of God announcing his coming to judge. From Zion. Not from Dan and Bethel, the seats of idolatrous worship, but from Jerusalem, the abode of his presence. The habitations; better, the pastures. It is only natural that Amos, the shepherd, should use such terms to express the idea that the whole land, from Jerusalem on the south to Carmel on the north, should feel the vengeance of the Lord. Shall mourn; explained by the following term, shall wither; i.e. shall lose their verdure (comp. Jer_12:11; Hos_4:3). The top of Carmel. This is the Mount Carmel, which stretches boldly into the sea on the south of the Bay of Acre, and is remarkable for its extreme fertility, its rich pastures, its vines, olives, fruits, and flowers. Thomson, 'The Land and the Book;' writes thus about it: "The celebrated ridge, called in the Bible Merest Carmel, and by the Arabs Jebel Kurmul, or Mar Elyas, in honour of Elijah, is an extension of the hills of Samaria, in a northwesterly direction, for a distance of about eighteen miles, terminating in the bold promontory of Carmel, which descends almost literally into the sea. It is steep and lofty where it overhangs the Mediterranean above Haifa, and on that face which overlooks the Plain of Acre on the north, and that of Esdraelon towards the southeast. There is no special excellency in Carmel at the present day, whatever may be said of Sharon. Its name, Kurmul, or Kerm-el, signifies 'the vineyard of God;' but its vineyards have all disappeared. It was a glorious mountain, however, and a prominent landmark; according to Jeremiah (Jer_46:18), Carmel was a resort of herdsmen. Amos says, 'The habitations of the shepherds shall mourn, and the top of Carmel shall wither,' in the time of the threatened judgment, and this implies that its pastures were not ordinarily liable to wither. This may, in part, have been occasioned by the heavy dews which its lofty elevation, so near the sea, causes to distil nightly upon its thirsty head. I found it quite green and flowery in midsummer. It was a noble pasture field, and, in reference to that characteristic, Micah utters his sweet prayer, 'Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily in the wood, in the midst of Carmel; let them feed in Bashan and Gilead, as in the days of old.'"
Judgment on Damascus
3Thus saith the LORD; For three transgressions of Damascus, and for four, I will not turn away the punishment thereof; because they have threshed Gilead with threshing instruments of iron:
Jamieson-Fausset-Brown
3. Here begins a series of threatenings of vengeance against six other states, followed by one against Judah, and ending with one against Israel, with whom the rest of the prophecy is occupied. The eight predictions are in symmetrical stanzas, each prefaced by "Thus saith the Lord." Beginning with the sin of others, which Israel would be ready enough to recognize, he proceeds to bring home to Israel her own guilt. Israel must not think hereafter, because she sees others visited similarly to herself, that such judgments are matters of chance; nay, they are divinely foreseen and foreordered, and are confirmations of the truth that God will not clear the guilty. If God spares not the nations that know not the truth, how much less Israel that sins wilfully (Lu 12:47, 48; Jas 4:17)!
for three transgressions ... and for four--If Damascus had only sinned once or twice, I would have spared them, but since, after having been so often pardoned, they still persevere so continually, I will no longer "turn away" their punishment. The Hebrew is simply, "I will not reverse it," namely, the sentence of punishment which follows; the negative expression implies more than it expresses; that is, "I will most surely execute it"; God's fulfilment of His threats being more awful than human language can express. "Three and four" imply sin multiplied on sin (compare Ex 20:5; Pr 30:15, 18, 21; "six and seven," Job 5:19; "once and twice," Job 33:14; "twice and thrice," Margin; "oftentimes," English Version, Job 33:29; "seven and also eight," Ec 11:2). There may be also a reference to seven, the product of three and four added; seven expressing the full completion of the measure of their guilt (Le 26:18, 21, 24; compare Mt 23:32).
threshed--the very term used of the Syrian king Hazael's oppression of Israel under Jehu and Jehoahaz (2Ki 10:32, 33; 13:7). The victims were thrown before the threshing sledges, the teeth of which tore their bodies. So David to Ammon (2Sa 12:31; compare Is 28:27).
3. Here begins a series of threatenings of vengeance against six other states, followed by one against Judah, and ending with one against Israel, with whom the rest of the prophecy is occupied. The eight predictions are in symmetrical stanzas, each prefaced by "Thus saith the Lord." Beginning with the sin of others, which Israel would be ready enough to recognize, he proceeds to bring home to Israel her own guilt. Israel must not think hereafter, because she sees others visited similarly to herself, that such judgments are matters of chance; nay, they are divinely foreseen and foreordered, and are confirmations of the truth that God will not clear the guilty. If God spares not the nations that know not the truth, how much less Israel that sins wilfully (Lu 12:47, 48; Jas 4:17)!
for three transgressions ... and for four--If Damascus had only sinned once or twice, I would have spared them, but since, after having been so often pardoned, they still persevere so continually, I will no longer "turn away" their punishment. The Hebrew is simply, "I will not reverse it," namely, the sentence of punishment which follows; the negative expression implies more than it expresses; that is, "I will most surely execute it"; God's fulfilment of His threats being more awful than human language can express. "Three and four" imply sin multiplied on sin (compare Ex 20:5; Pr 30:15, 18, 21; "six and seven," Job 5:19; "once and twice," Job 33:14; "twice and thrice," Margin; "oftentimes," English Version, Job 33:29; "seven and also eight," Ec 11:2). There may be also a reference to seven, the product of three and four added; seven expressing the full completion of the measure of their guilt (Le 26:18, 21, 24; compare Mt 23:32).
threshed--the very term used of the Syrian king Hazael's oppression of Israel under Jehu and Jehoahaz (2Ki 10:32, 33; 13:7). The victims were thrown before the threshing sledges, the teeth of which tore their bodies. So David to Ammon (2Sa 12:31; compare Is 28:27).
The Pulpit Commentary
Before announcing the judgment on Israel, Amos proclaims the punishment on neighbouring heathen nations for their injurious treatment of the chosen people, thus showing God's care for his elect, and leading them to fear vengeance for their own greater sins towards him. The order observed in denouncing these nations is not geographical, but is regulated by the nature of each people's relation to Israel, and the degree in which they have sinned against her. The denunciation begins with Syria, her hitherto most oppressive enemy, and the least akin.
For three transgressions of Damascus, and for four. This form of expression is repeated in each of the following strophes, and some critics have taken the terms literally, and have tried to identify that particular number of transgressions in each case; but this is trifling. The phrase and others similar to it are not uncommon, and are used to signify a great number, the last mentioned being supposed to fill up the measure and make it overflow. Thus Job_5:19, "He shall deliver thee in six troubles, yea, in seven there shall no evil touch thee" (comp. Job_33:29; Pro_30:15, Pro_30:18, Pro_30:21; Ecc_11:2). So Hom; 'Od.,' 5:306, Τρισμάκαρες Δαναοὶ καὶ τετράκις: and Virg; 'AEn.,' 1:94, "O terque quaterque beati;" comp. Hor; 'Carm,' 1:31, 13. Damascus had been an active enemy of Israel since the time that Rezon threw off his allegiance (1Ki_11:23, etc.), and seized Damascus, which had been tributary to David (2Sa_8:5). The history of the wars carried on by Syria against the Jews may be read in the sacred books (see 1Ki_15:19, etc.; 2Ch_16:2, etc.; 1Ki_20:1-43.; 22.; 2Ki_7:1-20.; 2Ki_9:14, etc.; 2Ki_10:32, etc.; 2Ki_12:18; 2Ki_13:5, 2Ki_13:25; 2Ch_24:23, etc.; 2Ki_14:28). I will not turn away the punishment thereof. So in the following strophes. Literally, I will not reverse it. Amos does not expressly say what; but he means the sentence or judgment (comp. Num_23:20, "I cannot reverse it," where the same word is used). The Latin Vulgate gives, Non convertam eum, i.e. Damascum, which Knabenbauer explains, "I will not avert its destruction, will not turn it aside from its downward course." The LXX. renders, Οὐκ ἀποστραφήσομαι αὐτόν, "I will not turn away from it," i.e; as explained by Theodoret, "I will no longer disregard its sins." Because they have threshed Gilead. This is the culminating offence of the Syrians. The word rendered "threshing instrument" (charutz) signifies a kind of corn drag made of heavy planks fastened together and armed beneath with sharp stones or iron points. This machine, weighted with the driver who sat or stood upon it, was drawn by oxen over the corn (comp. Isa_28:27; Isa_41:15). A representation of it is given by Smith, 'Dict. of Bible,' 1.31, and Kitto, 'Cyclop.,' 1:86. Such an instrument, set with sharp flints in rows, was to be seen in the Indian and Colonial Exhibition of the year 1886, in the Cyprus department. Another kind of instrmuent (moreg) is thus described by Jerome: "Est autem genus plaustri, quod rotis subter ferreis atque dentatis volvitur, ut excussis frumentis stipulam in areis conterat, et in cibos jumentorum propter foeni sterilitatem paleas comminuat." Such an implement was used in the infliction of capital punishment by David (2Sa_12:31; comp. Pro_20:26). Gilead is here put for all the country east of Jordan (Jos_22:9). The cruel treatment referred to in the text occurred in the time of Hazael during the reign of Jehu. The Septuagint has, "Because with iron saws they sawed asunder women with child." This is doubtless a reminiscence of Elisha's words to Hazael (2Ki_8:12).
Before announcing the judgment on Israel, Amos proclaims the punishment on neighbouring heathen nations for their injurious treatment of the chosen people, thus showing God's care for his elect, and leading them to fear vengeance for their own greater sins towards him. The order observed in denouncing these nations is not geographical, but is regulated by the nature of each people's relation to Israel, and the degree in which they have sinned against her. The denunciation begins with Syria, her hitherto most oppressive enemy, and the least akin.
For three transgressions of Damascus, and for four. This form of expression is repeated in each of the following strophes, and some critics have taken the terms literally, and have tried to identify that particular number of transgressions in each case; but this is trifling. The phrase and others similar to it are not uncommon, and are used to signify a great number, the last mentioned being supposed to fill up the measure and make it overflow. Thus Job_5:19, "He shall deliver thee in six troubles, yea, in seven there shall no evil touch thee" (comp. Job_33:29; Pro_30:15, Pro_30:18, Pro_30:21; Ecc_11:2). So Hom; 'Od.,' 5:306, Τρισμάκαρες Δαναοὶ καὶ τετράκις: and Virg; 'AEn.,' 1:94, "O terque quaterque beati;" comp. Hor; 'Carm,' 1:31, 13. Damascus had been an active enemy of Israel since the time that Rezon threw off his allegiance (1Ki_11:23, etc.), and seized Damascus, which had been tributary to David (2Sa_8:5). The history of the wars carried on by Syria against the Jews may be read in the sacred books (see 1Ki_15:19, etc.; 2Ch_16:2, etc.; 1Ki_20:1-43.; 22.; 2Ki_7:1-20.; 2Ki_9:14, etc.; 2Ki_10:32, etc.; 2Ki_12:18; 2Ki_13:5, 2Ki_13:25; 2Ch_24:23, etc.; 2Ki_14:28). I will not turn away the punishment thereof. So in the following strophes. Literally, I will not reverse it. Amos does not expressly say what; but he means the sentence or judgment (comp. Num_23:20, "I cannot reverse it," where the same word is used). The Latin Vulgate gives, Non convertam eum, i.e. Damascum, which Knabenbauer explains, "I will not avert its destruction, will not turn it aside from its downward course." The LXX. renders, Οὐκ ἀποστραφήσομαι αὐτόν, "I will not turn away from it," i.e; as explained by Theodoret, "I will no longer disregard its sins." Because they have threshed Gilead. This is the culminating offence of the Syrians. The word rendered "threshing instrument" (charutz) signifies a kind of corn drag made of heavy planks fastened together and armed beneath with sharp stones or iron points. This machine, weighted with the driver who sat or stood upon it, was drawn by oxen over the corn (comp. Isa_28:27; Isa_41:15). A representation of it is given by Smith, 'Dict. of Bible,' 1.31, and Kitto, 'Cyclop.,' 1:86. Such an instrument, set with sharp flints in rows, was to be seen in the Indian and Colonial Exhibition of the year 1886, in the Cyprus department. Another kind of instrmuent (moreg) is thus described by Jerome: "Est autem genus plaustri, quod rotis subter ferreis atque dentatis volvitur, ut excussis frumentis stipulam in areis conterat, et in cibos jumentorum propter foeni sterilitatem paleas comminuat." Such an implement was used in the infliction of capital punishment by David (2Sa_12:31; comp. Pro_20:26). Gilead is here put for all the country east of Jordan (Jos_22:9). The cruel treatment referred to in the text occurred in the time of Hazael during the reign of Jehu. The Septuagint has, "Because with iron saws they sawed asunder women with child." This is doubtless a reminiscence of Elisha's words to Hazael (2Ki_8:12).
4But I will send a fire into the house of Hazael, which shall devour the palaces of Benhadad.
Jamieson-Fausset-Brown
4. Hazael ... Ben-hadad--A black marble obelisk found in the central palace of Nimroud, and now in the British Museum, is inscribed with the names of Hazael and Ben-hadad of Syria, as well as Jehu of Israel, mentioned as tributaries of "Shalmanubar," king of Assyria. The kind of tribute from Jehu is mentioned: gold, pearls, precious oil, &c. [G. V. Smith]. The Ben-hadad here is the son of Hazael (2Ki 13:3), not the Ben-hadad supplanted and slain by Hazael (2Ki 8:7, 15). The phrase, "I will send a fire," that is, the flame of war (Psa 78:63), occurs also in Am 1:7, 10, 12, 14, and Am 2:2, 5; Jr 49:27; Ho 8:14.
4. Hazael ... Ben-hadad--A black marble obelisk found in the central palace of Nimroud, and now in the British Museum, is inscribed with the names of Hazael and Ben-hadad of Syria, as well as Jehu of Israel, mentioned as tributaries of "Shalmanubar," king of Assyria. The kind of tribute from Jehu is mentioned: gold, pearls, precious oil, &c. [G. V. Smith]. The Ben-hadad here is the son of Hazael (2Ki 13:3), not the Ben-hadad supplanted and slain by Hazael (2Ki 8:7, 15). The phrase, "I will send a fire," that is, the flame of war (Psa 78:63), occurs also in Am 1:7, 10, 12, 14, and Am 2:2, 5; Jr 49:27; Ho 8:14.
The Pulpit Commentary
Fire. Material fire, though elsewhere the term is used metaphorically for war and its evils (comp. Num_21:28; Psa_78:63; Jer_48:45). This passage of Amos, combined with verse 14, is quoted by Jeremiah (Jer_49:27), where he is pronouncing the doom of Damascus. House of Hazael … palaces of Benhadad. The two expressions are parallel, or they may signify the family of Hazael, and Damascus itself with its magnificent royal palaces. There were three kings of Syria named Benhadad. The first of the name made alliance with Asa, and fought successfully against Baasha (1Ki_15:20); Benhadad II. was the contemporary of Ahab, and carded on war for many years with the northern kingdom (1Ki_20:1-43). He was murdered either by Hazael or his servants (2Ki_8:15). Benhadad III; the son of Hazael, was a monarch of small ability, and Syria under his sway sank into insignificance (2Ki_13:4, etc.; 2Ki_14:27; 2Ki_15:17). All this happened before the time of Amos, who probably refers to all the kings of that name, Benhadad, "Son of the Sun," being the title of the dynasty.
Fire. Material fire, though elsewhere the term is used metaphorically for war and its evils (comp. Num_21:28; Psa_78:63; Jer_48:45). This passage of Amos, combined with verse 14, is quoted by Jeremiah (Jer_49:27), where he is pronouncing the doom of Damascus. House of Hazael … palaces of Benhadad. The two expressions are parallel, or they may signify the family of Hazael, and Damascus itself with its magnificent royal palaces. There were three kings of Syria named Benhadad. The first of the name made alliance with Asa, and fought successfully against Baasha (1Ki_15:20); Benhadad II. was the contemporary of Ahab, and carded on war for many years with the northern kingdom (1Ki_20:1-43). He was murdered either by Hazael or his servants (2Ki_8:15). Benhadad III; the son of Hazael, was a monarch of small ability, and Syria under his sway sank into insignificance (2Ki_13:4, etc.; 2Ki_14:27; 2Ki_15:17). All this happened before the time of Amos, who probably refers to all the kings of that name, Benhadad, "Son of the Sun," being the title of the dynasty.
5I will break also the bar of Damascus, and cut off the inhabitant from the plain of Aven, and him that holdeth the sceptre from the house of Eden: and the people of Syria shall go into captivity unto Kir, saith the LORD.
Jamieson-Fausset-Brown
5. bar of Damascus--that is, the bar of its gates (compare Jr 51:30).
the inhabitant--singular for plural, "inhabitants." Henderson, because of the parallel, "him that holdeth the scepter," translates, "the ruler." But the parallelism is that of one clause complementing the other, "the inhabitant" or subject here answering to "him that holdeth the scepter" or ruler there, both ruler and subject alike being cut off.
Aven--the same as Oon or Un, a delightful valley, four hours' journey from Damascus, towards the desert. Proverbial in the East as a place of delight [Josephus Abassus]. It is here parallel to "Eden," which also means "pleasantness"; situated at Lebanon. As Josephus Abassus is a doubtful authority, perhaps the reference may be rather to the valley between Lebanon and Anti-Lebanon, called El-Bekaa, where are the ruins of the Baal-bek temple of the sun; so the Septuagint renders it On, the same name as the city in Egypt bears, dedicated to the sun-worship (Ge 41:45; Heliopolis, "the city of the sun," Eze 30:17, Margin). It is termed by Amos "the valley of Aven," or "vanity," from the worship of idols in it.
Kir--a region subject to Assyria (Is 22:6) in Iberia, the same as that called now in Armenian Kur, lying by the river Cyrus which empties itself into the Caspian Sea. Tiglath-pileser fulfilled this prophecy when Ahaz applied for help to him against Rezin king of Syria, and the Assyrian king took Damascus, slew Rezin, and carried away its people captive to Kir.
5. bar of Damascus--that is, the bar of its gates (compare Jr 51:30).
the inhabitant--singular for plural, "inhabitants." Henderson, because of the parallel, "him that holdeth the scepter," translates, "the ruler." But the parallelism is that of one clause complementing the other, "the inhabitant" or subject here answering to "him that holdeth the scepter" or ruler there, both ruler and subject alike being cut off.
Aven--the same as Oon or Un, a delightful valley, four hours' journey from Damascus, towards the desert. Proverbial in the East as a place of delight [Josephus Abassus]. It is here parallel to "Eden," which also means "pleasantness"; situated at Lebanon. As Josephus Abassus is a doubtful authority, perhaps the reference may be rather to the valley between Lebanon and Anti-Lebanon, called El-Bekaa, where are the ruins of the Baal-bek temple of the sun; so the Septuagint renders it On, the same name as the city in Egypt bears, dedicated to the sun-worship (Ge 41:45; Heliopolis, "the city of the sun," Eze 30:17, Margin). It is termed by Amos "the valley of Aven," or "vanity," from the worship of idols in it.
Kir--a region subject to Assyria (Is 22:6) in Iberia, the same as that called now in Armenian Kur, lying by the river Cyrus which empties itself into the Caspian Sea. Tiglath-pileser fulfilled this prophecy when Ahaz applied for help to him against Rezin king of Syria, and the Assyrian king took Damascus, slew Rezin, and carried away its people captive to Kir.
The Pulpit Commentary
The bar which secured the gate of the city (1Ki_4:13; Jer_51:30; Nah_3:13). Breaking the bar is equivalent to laying the place open to the enemy. From the plain of Avon; Vulgate, de campo idoli; Hebrew, bikath-Aven; Septuagint, ἐκ πεδίου Ων; better, from the valley of Aven, or vanity, perhaps so called analogously with Hosea's naming Bethel, Bethaven, "House of God" and "House of vanity" (Hos_5:8). Robinson and Pusey refer the name to a valley between Lebanon and Antilibanus, a continuation of the Arabah, still called Bukaa, in the middle of which stood Baalbec, "the Temple of the sun of the valley," called Heliopolis by Greek and Roman writers (see 'Classical Museum,' 3:136). The LXX. Renders "On" in Gen_41:45 by "Heliopolis;" and On and Baal being both titles of the sun, and indeed synonymous, the introduction of "On" into this passage may be accounted for. Him that holdeth the sceptre. The king and princes, as Gen_41:8. From the house of Eden; Hebrew, Beth-Eden, "House of delight;" Vulgate, de domo voluptatis; Septuagint, ἐξ ἀνδρῶν Χαῤῥάν, "out of the men of Charran." This last rendering arises from considering that the reference was to the Eden of Gen_2:1-25; which the translators placed in the region of Haran. The place in the text Keil supposes to be the Paradisus of the Greeks, which Ptolemy (Gen_5:15, Gen_5:20) locates southeast of Laodicea. Schrader suggests a place on the banks of the middle Euphrates between Balis and Biredschich called Bit-Adini in inscriptions of Asurnasirhabal and Salmanassur II. But this seems to be a wrong locality. The passage means that all the inhabitants of valley and city, king and peasant, shall be cut off. Shall go into captivity. The word implies that the land shall be "stripped" or "bared" of its inhabitants. Wholesale deportation had not hitherto been common in these regions. Kir has been identified with the country on the banks of the river Kar, which flows into the Araxes on the southwest of the Caspian Sea. It forms part of the territory known as Transcaucasia. From this region the Syrians originally emigrated (Amo_9:7), and back to this land a large body were carried when Tiglath-Pileser, some fifty years later, killed Rezin and sacked Damascus, as related in 2Ki_16:9. Saith the Lord. This is the solemn confirmation of the prophet's announcement, and recurs in 2Ki_16:8, 2Ki_16:15 and Amo_2:3.
The bar which secured the gate of the city (1Ki_4:13; Jer_51:30; Nah_3:13). Breaking the bar is equivalent to laying the place open to the enemy. From the plain of Avon; Vulgate, de campo idoli; Hebrew, bikath-Aven; Septuagint, ἐκ πεδίου Ων; better, from the valley of Aven, or vanity, perhaps so called analogously with Hosea's naming Bethel, Bethaven, "House of God" and "House of vanity" (Hos_5:8). Robinson and Pusey refer the name to a valley between Lebanon and Antilibanus, a continuation of the Arabah, still called Bukaa, in the middle of which stood Baalbec, "the Temple of the sun of the valley," called Heliopolis by Greek and Roman writers (see 'Classical Museum,' 3:136). The LXX. Renders "On" in Gen_41:45 by "Heliopolis;" and On and Baal being both titles of the sun, and indeed synonymous, the introduction of "On" into this passage may be accounted for. Him that holdeth the sceptre. The king and princes, as Gen_41:8. From the house of Eden; Hebrew, Beth-Eden, "House of delight;" Vulgate, de domo voluptatis; Septuagint, ἐξ ἀνδρῶν Χαῤῥάν, "out of the men of Charran." This last rendering arises from considering that the reference was to the Eden of Gen_2:1-25; which the translators placed in the region of Haran. The place in the text Keil supposes to be the Paradisus of the Greeks, which Ptolemy (Gen_5:15, Gen_5:20) locates southeast of Laodicea. Schrader suggests a place on the banks of the middle Euphrates between Balis and Biredschich called Bit-Adini in inscriptions of Asurnasirhabal and Salmanassur II. But this seems to be a wrong locality. The passage means that all the inhabitants of valley and city, king and peasant, shall be cut off. Shall go into captivity. The word implies that the land shall be "stripped" or "bared" of its inhabitants. Wholesale deportation had not hitherto been common in these regions. Kir has been identified with the country on the banks of the river Kar, which flows into the Araxes on the southwest of the Caspian Sea. It forms part of the territory known as Transcaucasia. From this region the Syrians originally emigrated (Amo_9:7), and back to this land a large body were carried when Tiglath-Pileser, some fifty years later, killed Rezin and sacked Damascus, as related in 2Ki_16:9. Saith the Lord. This is the solemn confirmation of the prophet's announcement, and recurs in 2Ki_16:8, 2Ki_16:15 and Amo_2:3.
Judgment on Gaza
6Thus saith the LORD; For three transgressions of Gaza, and for four, I will not turn away the punishment thereof; because they carried away captive the whole captivity, to deliver them up to Edom:
Jamieson-Fausset-Brown
6. Gaza--the southernmost of the five capitals of the five divisions of Philistia, and the key to Palestine on the south: hence put for the whole Philistine nation. Uzziah commenced the fulfilment of this prophecy (see 2Ch 26:6).
because they carried away ... the whole captivity--that is, they left none. Compare with the phrase here, Jr 13:19, "Judah ... carried captive all of it ... wholly carried away." Under Jehoram already the Philistines had carried away all the substance of the king of Judah, and his wives and his sons, "so that there was never a son left to him, save Jehoahaz"; and after Amos' time (if the reference includes the future, which to the prophet's eye is as if already done), under Ahaz (2Ch 28:18), they seized on all the cities and villages of the low country and south of Judah.
to deliver them up to Edom--Judah's bitterest foe; as slaves (Am 1:9; compare Joe 3:1, 3, 6). Grotius refers it to the fact (Is 16:4) that on Sennacherib's invasion of Judah, many fled for refuge to neighboring countries; the Philistines, instead of hospitably sheltering the refugees, sold them, as if captives in war, to their enemies, the Idumeans.
6. Gaza--the southernmost of the five capitals of the five divisions of Philistia, and the key to Palestine on the south: hence put for the whole Philistine nation. Uzziah commenced the fulfilment of this prophecy (see 2Ch 26:6).
because they carried away ... the whole captivity--that is, they left none. Compare with the phrase here, Jr 13:19, "Judah ... carried captive all of it ... wholly carried away." Under Jehoram already the Philistines had carried away all the substance of the king of Judah, and his wives and his sons, "so that there was never a son left to him, save Jehoahaz"; and after Amos' time (if the reference includes the future, which to the prophet's eye is as if already done), under Ahaz (2Ch 28:18), they seized on all the cities and villages of the low country and south of Judah.
to deliver them up to Edom--Judah's bitterest foe; as slaves (Am 1:9; compare Joe 3:1, 3, 6). Grotius refers it to the fact (Is 16:4) that on Sennacherib's invasion of Judah, many fled for refuge to neighboring countries; the Philistines, instead of hospitably sheltering the refugees, sold them, as if captives in war, to their enemies, the Idumeans.
The Pulpit Commentary
The judgment on Philistia.
Gaza is here used as the representative of the five cities of the Philistines. Three others are mentioned in Amo_1:8, Gath being omitted as having long lost its importance, if not already destroyed. Gaza, modern Guzzeh, was the most southern city of Philistia in the immediate neighbourhood of the desert. The whole captivity; Hebrew, "an entire captivity," the whole people, so that neither age nor sex was spared. A similar complaint is made in Joe_3:4, Joe_3:6. What the LXX. mean by their rendering here and Joe_3:9, αἰχμαλωσίαν τοῦ Σαλωμὼν, it is very hard to say. Probably they punctuated the word translated "perfect" (shelemah) shelomoh, making "Solomon" stand for his people Israel. Cyril supposes that the reference is to cities which Solomon established among neighbouring nations; these had now been destroyed or seized. The event referred to may be the invasion of Judah by Philistines and Arabians in the time of Joram, mentioned in 2Ch_21:16, etc; and in which it is possible that a compact was made that the captive Judaeans should be delivered to their bitterest enemies, the Edomites. One would rather have expected a reference to some evil inflicted on Israel (as in 2Ch_21:3) instead of an injury done to Judah.
The judgment on Philistia.
Gaza is here used as the representative of the five cities of the Philistines. Three others are mentioned in Amo_1:8, Gath being omitted as having long lost its importance, if not already destroyed. Gaza, modern Guzzeh, was the most southern city of Philistia in the immediate neighbourhood of the desert. The whole captivity; Hebrew, "an entire captivity," the whole people, so that neither age nor sex was spared. A similar complaint is made in Joe_3:4, Joe_3:6. What the LXX. mean by their rendering here and Joe_3:9, αἰχμαλωσίαν τοῦ Σαλωμὼν, it is very hard to say. Probably they punctuated the word translated "perfect" (shelemah) shelomoh, making "Solomon" stand for his people Israel. Cyril supposes that the reference is to cities which Solomon established among neighbouring nations; these had now been destroyed or seized. The event referred to may be the invasion of Judah by Philistines and Arabians in the time of Joram, mentioned in 2Ch_21:16, etc; and in which it is possible that a compact was made that the captive Judaeans should be delivered to their bitterest enemies, the Edomites. One would rather have expected a reference to some evil inflicted on Israel (as in 2Ch_21:3) instead of an injury done to Judah.
7But I will send a fire on the wall of Gaza, which shall devour the palaces thereof:
Jamieson-Fausset-Brown
7. fire--that is, the flame of war (Nu 21:28; Is 26:11). Hezekiah fulfilled the prophecy, smiting the Philistines unto Gaza (2Ki 18:8). Foretold also by Is 14:29, 31.
7. fire--that is, the flame of war (Nu 21:28; Is 26:11). Hezekiah fulfilled the prophecy, smiting the Philistines unto Gaza (2Ki 18:8). Foretold also by Is 14:29, 31.
The Pulpit Commentary
A fire. Each guilty city is to have its own special punishment, though probably the calamity of each is common to all. Gaza was conquered by Sennacherib when he invaded Judea in the time of Hezekiah, by Pharaoh-Necho (Jer_47:1), and by Alexander the Great, who spent more than two months in its siege (Josephus, 'Ant.,' 11:8, 4; Arrian; 2:27; see note on Zep_2:4).
A fire. Each guilty city is to have its own special punishment, though probably the calamity of each is common to all. Gaza was conquered by Sennacherib when he invaded Judea in the time of Hezekiah, by Pharaoh-Necho (Jer_47:1), and by Alexander the Great, who spent more than two months in its siege (Josephus, 'Ant.,' 11:8, 4; Arrian; 2:27; see note on Zep_2:4).
8And I will cut off the inhabitant from Ashdod, and him that holdeth the sceptre from Ashkelon, and I will turn mine hand against Ekron: and the remnant of the Philistines shall perish, saith the Lord GOD.
Jamieson-Fausset-Brown
8. Ashdod, &c.--Gath alone is not mentioned of the five chief Philistine cities. It had already been subdued by David; and it, as well as Ashdod, was taken by Uzziah (2Ch 26:6). Gath perhaps had lost its position as one of the five primary cities before Amos uttered this prophecy, whence arose his omission of it. So Zep 2:4, 5. Compare Jr 47:4; Eze 25:16. Subsequently to the subjugation of the Philistines by Uzziah, and then by Hezekiah, they were reduced by Psammetichus of Egypt, Nebuchadnezzar, the Persians, Alexander, and lastly the Asmoneans.
8. Ashdod, &c.--Gath alone is not mentioned of the five chief Philistine cities. It had already been subdued by David; and it, as well as Ashdod, was taken by Uzziah (2Ch 26:6). Gath perhaps had lost its position as one of the five primary cities before Amos uttered this prophecy, whence arose his omission of it. So Zep 2:4, 5. Compare Jr 47:4; Eze 25:16. Subsequently to the subjugation of the Philistines by Uzziah, and then by Hezekiah, they were reduced by Psammetichus of Egypt, Nebuchadnezzar, the Persians, Alexander, and lastly the Asmoneans.
The Pulpit Commentary
Ashdod, "the Waster," hod. Esdud, or Shdood (called Azotus in Act_8:40), and still a large village, lay about thirty-five miles north of Gaza, three miles from the sea. Ashkelon was situated between the two. "Askelon differs from the other celebrated cities of the Philistines, being seated on the sea, while Ekron, Garb, Jamnia, Ashdod, and Gaza are in the interior. It never could have had a harbour of any considerable size, however …. The topography of the place is peculiar. An abrupt ridge begins near the shore, runs up eastward, bends round to the south, then to the west, and finally northwest to the sea again, forming an irregular amphitheatre. On the top of this ridge ran the wall, which was defended at its salient angles by strong towers. The specimens which still exist show that it was very high and thick, built, however, of small stones, and bound together by broken columns of granite and marble. This clearly proves that it is patchwork, and not Askelon's original rampart …. The position is one of the fairest along this part of the Mediterranean coast; and when the interior of the amphitheatre was adorned with splendid temples and palaces, ascending, rank above rank, from the shore to the summit, the appearance from the sea must have been very imposing. Now the whole area is planted over with orchards of the various kinds of fruit which flourish in this region". In spite of its bad harbour, it carried on a lucrative foreign commerce, which was the chief cause of its power and importance (Ewald, 'Hist. of Israel,' 1:247, Eng. transl.). It was about fifty Roman miles from Jerusalem. In mediaeval times there were two cities of the name, one on the coast (Jer_47:7), the same as Herod's Ascalon, and one inland. In its palmiest days the former could never have had a real harbour. Ekron, hod. Akir, was twelve miles northeast of Ashdod, and some nine from the coast. Ashdod was taken by Uzziah (2Ch_26:6), by the tartan, or commander-in-chief, of Sargon (Isa_20:1), and by Psammetichus King of Egypt, when it sustained a siege of twenty-nine years (Herod; 2:157). Sennacherib, in a cuneiform inscription, records how he treated the two other cities: "Zedekiah King of Ashkelon," he says, "who had not submitted himself to my yoke, himself, the gods of the house of his fathers, his wife, his sons, his daughters, and his brothers, the seed of the house of his fathers, I removed, and I sent him to Assyria. I set over the men of Ashkelon, Sarludari, the son of Rukipti, their former king, and I imposed upon him the payment of tribute, and the homage due to my majesty, and he became a vassal.… I marched against the city of Ekron, and put to death the priests and the chief men who had committed the sin (of rebellion), and I hung up their bodies on stakes all round the city. The citizens who had done wrong and wickedness I counted as a spoil". I will turn mine hand; literally, will bring back my hand; visit again with punishment, or repeat the blow (Isa_1:25; Jer_6:9; see note on Zec_13:7). The remnant. All the Philistines who had as yet escaped destruction (comp. Amo_9:12; Jer_6:9).
Amo_1:9, Amo_1:10
The judgment on Tyre.
Ashdod, "the Waster," hod. Esdud, or Shdood (called Azotus in Act_8:40), and still a large village, lay about thirty-five miles north of Gaza, three miles from the sea. Ashkelon was situated between the two. "Askelon differs from the other celebrated cities of the Philistines, being seated on the sea, while Ekron, Garb, Jamnia, Ashdod, and Gaza are in the interior. It never could have had a harbour of any considerable size, however …. The topography of the place is peculiar. An abrupt ridge begins near the shore, runs up eastward, bends round to the south, then to the west, and finally northwest to the sea again, forming an irregular amphitheatre. On the top of this ridge ran the wall, which was defended at its salient angles by strong towers. The specimens which still exist show that it was very high and thick, built, however, of small stones, and bound together by broken columns of granite and marble. This clearly proves that it is patchwork, and not Askelon's original rampart …. The position is one of the fairest along this part of the Mediterranean coast; and when the interior of the amphitheatre was adorned with splendid temples and palaces, ascending, rank above rank, from the shore to the summit, the appearance from the sea must have been very imposing. Now the whole area is planted over with orchards of the various kinds of fruit which flourish in this region". In spite of its bad harbour, it carried on a lucrative foreign commerce, which was the chief cause of its power and importance (Ewald, 'Hist. of Israel,' 1:247, Eng. transl.). It was about fifty Roman miles from Jerusalem. In mediaeval times there were two cities of the name, one on the coast (Jer_47:7), the same as Herod's Ascalon, and one inland. In its palmiest days the former could never have had a real harbour. Ekron, hod. Akir, was twelve miles northeast of Ashdod, and some nine from the coast. Ashdod was taken by Uzziah (2Ch_26:6), by the tartan, or commander-in-chief, of Sargon (Isa_20:1), and by Psammetichus King of Egypt, when it sustained a siege of twenty-nine years (Herod; 2:157). Sennacherib, in a cuneiform inscription, records how he treated the two other cities: "Zedekiah King of Ashkelon," he says, "who had not submitted himself to my yoke, himself, the gods of the house of his fathers, his wife, his sons, his daughters, and his brothers, the seed of the house of his fathers, I removed, and I sent him to Assyria. I set over the men of Ashkelon, Sarludari, the son of Rukipti, their former king, and I imposed upon him the payment of tribute, and the homage due to my majesty, and he became a vassal.… I marched against the city of Ekron, and put to death the priests and the chief men who had committed the sin (of rebellion), and I hung up their bodies on stakes all round the city. The citizens who had done wrong and wickedness I counted as a spoil". I will turn mine hand; literally, will bring back my hand; visit again with punishment, or repeat the blow (Isa_1:25; Jer_6:9; see note on Zec_13:7). The remnant. All the Philistines who had as yet escaped destruction (comp. Amo_9:12; Jer_6:9).
Amo_1:9, Amo_1:10
The judgment on Tyre.
Judgment on Tyre
9Thus saith the LORD; For three transgressions of Tyrus, and for four, I will not turn away the punishment thereof; because they delivered up the whole captivity to Edom, and remembered not the brotherly covenant:
Jamieson-Fausset-Brown
9. Tyrus ... delivered up the ... captivity to Edom--the same charge as against the Philistines (Am 1:6).
remembered not the brotherly covenant--the league of Hiram of Tyre with David and Solomon, the former supplying cedars for the building of the temple and king's house in return for oil and corn (2Sa 5:11; 1Ki 5:2-6; 9:11-14, 27; 10-22; 1Ch 14:1; 2Ch 8:18; 9:10).
9. Tyrus ... delivered up the ... captivity to Edom--the same charge as against the Philistines (Am 1:6).
remembered not the brotherly covenant--the league of Hiram of Tyre with David and Solomon, the former supplying cedars for the building of the temple and king's house in return for oil and corn (2Sa 5:11; 1Ki 5:2-6; 9:11-14, 27; 10-22; 1Ch 14:1; 2Ch 8:18; 9:10).
The Pulpit Commentary
They delivered up the whole captivity (see note on Amo_1:6). The sin of Tyre, the great Phoenician merchant city, was committed in concert with the Philistines (comp. Psa_83:7), and was of the same character, except that she is not accused of carrying away the captives, but only of handing them over to the Edomites. It is probable that the Phoenicians had gotten into their hands, by purchase or some other means, Israelitish prisoners, whom they delivered over to the Edomites, forgetting the brotherly covenant made by their forefathers with David and Solomon (2Sa_5:11; 1Ki_5:1,1Ki_5:7-11; 1Ki_9:11-14; 2Ch_2:11). The cruel conduct of Tyre was quits unprovoked, as no Jewish king had made war against Phoenicia or its capital.
They delivered up the whole captivity (see note on Amo_1:6). The sin of Tyre, the great Phoenician merchant city, was committed in concert with the Philistines (comp. Psa_83:7), and was of the same character, except that she is not accused of carrying away the captives, but only of handing them over to the Edomites. It is probable that the Phoenicians had gotten into their hands, by purchase or some other means, Israelitish prisoners, whom they delivered over to the Edomites, forgetting the brotherly covenant made by their forefathers with David and Solomon (2Sa_5:11; 1Ki_5:1,1Ki_5:7-11; 1Ki_9:11-14; 2Ch_2:11). The cruel conduct of Tyre was quits unprovoked, as no Jewish king had made war against Phoenicia or its capital.
10But I will send a fire on the wall of Tyrus, which shall devour the palaces thereof.
Jamieson-Fausset-Brown
10. fire--(Compare Am 1:4, 7; Is 23:1-18; Eze 26:1-28:26). Many parts of Tyre were burnt by fiery missiles of the Chaldeans under Nebuchadnezzar. Alexander of Macedon subsequently overthrew it.
10. fire--(Compare Am 1:4, 7; Is 23:1-18; Eze 26:1-28:26). Many parts of Tyre were burnt by fiery missiles of the Chaldeans under Nebuchadnezzar. Alexander of Macedon subsequently overthrew it.
The Pulpit Commentary
A fire, as Amo_1:7 : see Ezekiel's prophecy against Tyre (26). She had long been tributary to Assyria, but, revolting, was punished by Sargon, and later was attacked by Nebuchadnezzar, who besieged it for thirteen years, with what success is not known. The Assyrian monuments afford no account of its capture by this monarch (comp. Isa_23:1-18.; Jer_47:4; Arrian; Jer_2:16-24). (For its capture and destruction by Alexander the Great, see notes on Zec_9:2, Zec_9:4.)
Amo_1:11, Amo_1:12
The judgment on Edom.
A fire, as Amo_1:7 : see Ezekiel's prophecy against Tyre (26). She had long been tributary to Assyria, but, revolting, was punished by Sargon, and later was attacked by Nebuchadnezzar, who besieged it for thirteen years, with what success is not known. The Assyrian monuments afford no account of its capture by this monarch (comp. Isa_23:1-18.; Jer_47:4; Arrian; Jer_2:16-24). (For its capture and destruction by Alexander the Great, see notes on Zec_9:2, Zec_9:4.)
Amo_1:11, Amo_1:12
The judgment on Edom.
Judgment on Edom
11Thus saith the LORD; For three transgressions of Edom, and for four, I will not turn away the punishment thereof; because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath for ever:
Jamieson-Fausset-Brown
11. Edom ... did pursue his brother--(Is 34:5). The chief aggravation to Edom's violence against Israel was that they both came from the same parents, Isaac and Rebekah (compare Ge 25:24-26; De 23:7, 8; Ob 10, 12; Mal 1:2).
cast off all pity--literally, "destroy compassions," that is, did suppress all the natural feeling of pity for a brother in distress.
his wrath for ever--As Esau kept up his grudge against Jacob, for having twice supplanted him, namely, as to the birthright and the blessing (Ge 27:41), so Esau's posterity against Israel (Nu 20:14, 21). Edom first showed his spite in not letting Israel pass through his borders when coming from the wilderness, but threatening to "come out against him with the sword"; next, when the Syrians attacked Jerusalem under Ahaz (compare 2Ch 28:17, with 2Ki 16:5); next, when Nebuchadnezzar assailed Jerusalem (Psa 137:7, 8). In each case Edom chose the day of Israel's calamity for venting his grudge. This is the point of Edom's guilt dwelt on in Ob 10-13. God punishes the children, not for the sin of their fathers, 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 Ex 20:5).
11. Edom ... did pursue his brother--(Is 34:5). The chief aggravation to Edom's violence against Israel was that they both came from the same parents, Isaac and Rebekah (compare Ge 25:24-26; De 23:7, 8; Ob 10, 12; Mal 1:2).
cast off all pity--literally, "destroy compassions," that is, did suppress all the natural feeling of pity for a brother in distress.
his wrath for ever--As Esau kept up his grudge against Jacob, for having twice supplanted him, namely, as to the birthright and the blessing (Ge 27:41), so Esau's posterity against Israel (Nu 20:14, 21). Edom first showed his spite in not letting Israel pass through his borders when coming from the wilderness, but threatening to "come out against him with the sword"; next, when the Syrians attacked Jerusalem under Ahaz (compare 2Ch 28:17, with 2Ki 16:5); next, when Nebuchadnezzar assailed Jerusalem (Psa 137:7, 8). In each case Edom chose the day of Israel's calamity for venting his grudge. This is the point of Edom's guilt dwelt on in Ob 10-13. God punishes the children, not for the sin of their fathers, 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 Ex 20:5).
The Pulpit Commentary
His brother. The prophet proceeds to denounce the three nations cognate to Israel, of which the Edomites were the nearest and the most inimical. From the time of Esau until now they had been consistent in enmity, and it is this unbrotherly conduct rather than any specific outrages which Amos here condemns. Edom is accused of relentless persecution, inhumanity, savage fury, and persistent anger. (For the brotherhood of Edom, see Num_20:14; Deu_2:4, Deu_2:5, Deu_2:8; Deu_23:7, etc. For his hostility to Israel, see Num_20:18; 1Ki_11:14; 2Ki_8:20; 2Ch_20:10; 2Ch_25:11, 2Ch_25:12; 2Ch_28:17.) The prophecy of Obadiah is directed against Edom (comp. also Eze_25:12; Eze_35:5, Eze_35:15; Joe_3:19). Did cast off all pity; literally, corrupted his compassions; i.e. did violence to his natural feelings. So >Eze_28:17, "Thou hast corrupted thy wisdom," perverted it from its proper end. The LXX. gives, ἐλυμήνατο μητέρα (μήτραν, Alex.) ἐπὶ γῆς, "did violence to the mother that bare them." On this Jerome remarks, "Pro misericordia Septuaginta vulvam transtulerant, ducti ambiguitate verborum, quia rehem et vulvam et misericordiam significat." Did tear, as a wild beast tears his prey. So in Job_16:9, where the same word is used, "He hath torn me in his wrath" (comp. Hos_6:1). And he kept his wrath forever; more literally, and its fury it (Edom) keeps forever. The quarrels of relations are proverbially bitter. Arist; 'Polit.,' 7.7, Ὅθεν εἴρηται χαλεποὶ γὰρ πόλεμοι ἀδελφῶν καὶ δί τοι πέρα στέρξαντες οἱ δὲ καὶ πέρα μισοῦσιν.
His brother. The prophet proceeds to denounce the three nations cognate to Israel, of which the Edomites were the nearest and the most inimical. From the time of Esau until now they had been consistent in enmity, and it is this unbrotherly conduct rather than any specific outrages which Amos here condemns. Edom is accused of relentless persecution, inhumanity, savage fury, and persistent anger. (For the brotherhood of Edom, see Num_20:14; Deu_2:4, Deu_2:5, Deu_2:8; Deu_23:7, etc. For his hostility to Israel, see Num_20:18; 1Ki_11:14; 2Ki_8:20; 2Ch_20:10; 2Ch_25:11, 2Ch_25:12; 2Ch_28:17.) The prophecy of Obadiah is directed against Edom (comp. also Eze_25:12; Eze_35:5, Eze_35:15; Joe_3:19). Did cast off all pity; literally, corrupted his compassions; i.e. did violence to his natural feelings. So >Eze_28:17, "Thou hast corrupted thy wisdom," perverted it from its proper end. The LXX. gives, ἐλυμήνατο μητέρα (μήτραν, Alex.) ἐπὶ γῆς, "did violence to the mother that bare them." On this Jerome remarks, "Pro misericordia Septuaginta vulvam transtulerant, ducti ambiguitate verborum, quia rehem et vulvam et misericordiam significat." Did tear, as a wild beast tears his prey. So in Job_16:9, where the same word is used, "He hath torn me in his wrath" (comp. Hos_6:1). And he kept his wrath forever; more literally, and its fury it (Edom) keeps forever. The quarrels of relations are proverbially bitter. Arist; 'Polit.,' 7.7, Ὅθεν εἴρηται χαλεποὶ γὰρ πόλεμοι ἀδελφῶν καὶ δί τοι πέρα στέρξαντες οἱ δὲ καὶ πέρα μισοῦσιν.
12But I will send a fire upon Teman, which shall devour the palaces of Bozrah.
Jamieson-Fausset-Brown
12. Teman--a city of Edom, called from a grandson of Esau (Ge 36:11, 15; Ob 8, 9); situated five miles from Petra; south of the present Wady Musa. Its people were famed for wisdom (Jr 49:7).
Bozrah--a city of Edom (Is 63:1). Selah or Petra is not mentioned, as it had been overthrown by Amaziah (2Ki 14:7).
12. Teman--a city of Edom, called from a grandson of Esau (Ge 36:11, 15; Ob 8, 9); situated five miles from Petra; south of the present Wady Musa. Its people were famed for wisdom (Jr 49:7).
Bozrah--a city of Edom (Is 63:1). Selah or Petra is not mentioned, as it had been overthrown by Amaziah (2Ki 14:7).
The Pulpit Commentary
Teman is the region of Idumaea, of which Bozrah is the capital. Both Jerome and Eusebius ('Onomast.') speak of a city so called not far from Petra; but in the Old Testament the name is applied to a district; and as the word in Hebrew means "south," it is probably the southern portion of the land of Edom. Bozrah (hod. Busaireh) was the old capital of Edom, situated on a hill south of the Dead Sea (see Gen_36:33; Isa_34:6). Jeremiah (Jer_49:17) predicts the punishment of Edom, and Ezekiel (Eze_25:12-14) does likewise. The monologue of Obadiah has been already referred to. The instrument of vengeance in the present ease was Nebuchadnezzar, though it suffered much at the hands of other enemies, as the Nabathaeans and Maccabees.
Teman is the region of Idumaea, of which Bozrah is the capital. Both Jerome and Eusebius ('Onomast.') speak of a city so called not far from Petra; but in the Old Testament the name is applied to a district; and as the word in Hebrew means "south," it is probably the southern portion of the land of Edom. Bozrah (hod. Busaireh) was the old capital of Edom, situated on a hill south of the Dead Sea (see Gen_36:33; Isa_34:6). Jeremiah (Jer_49:17) predicts the punishment of Edom, and Ezekiel (Eze_25:12-14) does likewise. The monologue of Obadiah has been already referred to. The instrument of vengeance in the present ease was Nebuchadnezzar, though it suffered much at the hands of other enemies, as the Nabathaeans and Maccabees.
Judgment on Ammon
13Thus saith the LORD; For three transgressions of the children of Ammon, and for four, I will not turn away the punishment thereof; because they have ripped up the women with child of Gilead, that they might enlarge their border:
Jamieson-Fausset-Brown
13. Ammon--The Ammonites under Nahash attacked Jabesh-gilead and refused to accept the offer of the latter to save them, unless the Jabesh-gileadites would put out all their right eyes (1Sa 11:1, &c.). Saul rescued Jabesh-gilead. The Ammonites joined the Chaldeans in their invasion of Judea for the sake of plunder.
ripped up ... women with-child--as Hazael of Syria also did (2Ki 8:12; compare Ho 13:16). Ammon's object in this cruel act was to leave Israel without "heir," so as to seize on Israel's inheritance (Jr 49:1).
13. Ammon--The Ammonites under Nahash attacked Jabesh-gilead and refused to accept the offer of the latter to save them, unless the Jabesh-gileadites would put out all their right eyes (1Sa 11:1, &c.). Saul rescued Jabesh-gilead. The Ammonites joined the Chaldeans in their invasion of Judea for the sake of plunder.
ripped up ... women with-child--as Hazael of Syria also did (2Ki 8:12; compare Ho 13:16). Ammon's object in this cruel act was to leave Israel without "heir," so as to seize on Israel's inheritance (Jr 49:1).
The Pulpit Commentary
The judgment on Ammon.
Ammon was connected with Israel as being sprung from Lot, and together with Moab, which had the same origin, retained the stamp of its incestuous birth in habits, character, and worship (Gen_19:30, etc.). The Ammonites seem to have been a predatory and roving nation, though the abundance of rains in the district shows that they possessed fixed abodes; but Rabbah was the only city of importance in their territory (2Sa_11:1). Their hostility to Israel was first shown in their participation with Moab in the affair of Balsam (Deu_23:4). Other instances are seen in their treatment of Jabesh-Gilead (1Sa_11:1-3) and of David's messengers, and in hiring the Syrians to make war on David (2Sa_10:1-6). We have no historical account of the atrocious outrage on the Gileadites mentioned in the text, but it is quite in character with the ferocity of their disposition, and was doubtless intended to depopulate the territory which they wished to acquire. This barbarity is spoken of in connection with Hazael (2Ki_8:12), in concert with whom probably the Ammonites acted. Another rendering would refer the clause to the removing of landmarks, and yet a third to the storming of lofty fortresses. But the Authorized Version is undoubtedly correct. That they might enlarge their border. The Ammonites laid claim to the territory which the Israelites had wrested from Sihon, lying between the Araon and Jabbok, and made an attempt upon it in the time of Jephthah (Jdg_11:1-40.), and in later years seized on the possessions of Gad—a proceeding which brought upon them the denunciation of Jeremiah (Jer_49:2-6).
The judgment on Ammon.
Ammon was connected with Israel as being sprung from Lot, and together with Moab, which had the same origin, retained the stamp of its incestuous birth in habits, character, and worship (Gen_19:30, etc.). The Ammonites seem to have been a predatory and roving nation, though the abundance of rains in the district shows that they possessed fixed abodes; but Rabbah was the only city of importance in their territory (2Sa_11:1). Their hostility to Israel was first shown in their participation with Moab in the affair of Balsam (Deu_23:4). Other instances are seen in their treatment of Jabesh-Gilead (1Sa_11:1-3) and of David's messengers, and in hiring the Syrians to make war on David (2Sa_10:1-6). We have no historical account of the atrocious outrage on the Gileadites mentioned in the text, but it is quite in character with the ferocity of their disposition, and was doubtless intended to depopulate the territory which they wished to acquire. This barbarity is spoken of in connection with Hazael (2Ki_8:12), in concert with whom probably the Ammonites acted. Another rendering would refer the clause to the removing of landmarks, and yet a third to the storming of lofty fortresses. But the Authorized Version is undoubtedly correct. That they might enlarge their border. The Ammonites laid claim to the territory which the Israelites had wrested from Sihon, lying between the Araon and Jabbok, and made an attempt upon it in the time of Jephthah (Jdg_11:1-40.), and in later years seized on the possessions of Gad—a proceeding which brought upon them the denunciation of Jeremiah (Jer_49:2-6).
14But I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with shouting in the day of battle, with a tempest in the day of the whirlwind:
Jamieson-Fausset-Brown
14. Rabbah--the capital of Ammon: meaning "the Great." Distinct from Rabbah of Moab. Called Philadelphia, afterwards, from Ptolemy Philadelphus.
tempest--that is, with an onset swift, sudden, and resistless as a hurricane.
day of the whirlwind--parallel to "the day of battle"; therefore meaning "the day of the foe's tumultuous assault."
14. Rabbah--the capital of Ammon: meaning "the Great." Distinct from Rabbah of Moab. Called Philadelphia, afterwards, from Ptolemy Philadelphus.
tempest--that is, with an onset swift, sudden, and resistless as a hurricane.
day of the whirlwind--parallel to "the day of battle"; therefore meaning "the day of the foe's tumultuous assault."
The Pulpit Commentary
Rabbah, "the Great," or Rabbath-Ammon, the capital of Ammon, was situated on the southern arm of the Jabbok, and was a place of remarkable strength (see Deu_3:11; 2Sa_11:1; 2Sa_12:26, etc.; 1Ch_20:1-3). "For picturesqueness of situation, I know of no ruins to compare with Ammon. The most striking feature is the citadel, which formerly contained not merely the garrison, but an upper town, and covered an extensive area. The lofty plateau on which it was situated is triangular in shape; two sides are formed by the valleys which diverge from the apex, where they are divided by a low neck, and thence separating, fall into the valley of the Jabbok, which forms the base of the triangle, and contained the lower town. Climbing up the citadel, we can trace the remains of the moat, and, crossing it, find ourselves in a maze of ruins. The massive walls—the lower parts of which still remain, and which, rising from the precipitous sides of the cliff, rendered any attempt at scaling impossible—were evidently Ammonite. As I leant over them and looked sheer down about three hundred feet into one wady, and four hundred feet into the other, I did not wonder at its having occurred to King David that the leader of a forlorn hope against these ramparts would meet with certain death, and consequently assigning the position to Uriah.… Joab afterwards took the lower city, which he called 'the city of waters,' indicating very probably that the Jabbok was dammed into a lake near the lower city, to which the conformation of the valley would lend itself". There is a sketch of the citadel hill in the 'Dictionary of the Bible,' 2:985. The city was taken by Nebuchadnezzar (Jer_27:3, Jer_27:6; Jer_49:2, Jer_49:3), either at the time of the destruction of Jerusalem, or in the course of his Egyptian campaign (Josephus, 'Ant.,' 10.9. 7). The expression, I will kindle a fire (not "send," as elsewhere), possibly implies, as Pusey suggests, a conflagration from within. The shouting is the battle cry of the opposing host, which adds to the horror of the scene (Job_39:25). With a tempest. The idea is that the walls should fall before the invaders, as if they were teats swept away in a whirlwind.
Rabbah, "the Great," or Rabbath-Ammon, the capital of Ammon, was situated on the southern arm of the Jabbok, and was a place of remarkable strength (see Deu_3:11; 2Sa_11:1; 2Sa_12:26, etc.; 1Ch_20:1-3). "For picturesqueness of situation, I know of no ruins to compare with Ammon. The most striking feature is the citadel, which formerly contained not merely the garrison, but an upper town, and covered an extensive area. The lofty plateau on which it was situated is triangular in shape; two sides are formed by the valleys which diverge from the apex, where they are divided by a low neck, and thence separating, fall into the valley of the Jabbok, which forms the base of the triangle, and contained the lower town. Climbing up the citadel, we can trace the remains of the moat, and, crossing it, find ourselves in a maze of ruins. The massive walls—the lower parts of which still remain, and which, rising from the precipitous sides of the cliff, rendered any attempt at scaling impossible—were evidently Ammonite. As I leant over them and looked sheer down about three hundred feet into one wady, and four hundred feet into the other, I did not wonder at its having occurred to King David that the leader of a forlorn hope against these ramparts would meet with certain death, and consequently assigning the position to Uriah.… Joab afterwards took the lower city, which he called 'the city of waters,' indicating very probably that the Jabbok was dammed into a lake near the lower city, to which the conformation of the valley would lend itself". There is a sketch of the citadel hill in the 'Dictionary of the Bible,' 2:985. The city was taken by Nebuchadnezzar (Jer_27:3, Jer_27:6; Jer_49:2, Jer_49:3), either at the time of the destruction of Jerusalem, or in the course of his Egyptian campaign (Josephus, 'Ant.,' 10.9. 7). The expression, I will kindle a fire (not "send," as elsewhere), possibly implies, as Pusey suggests, a conflagration from within. The shouting is the battle cry of the opposing host, which adds to the horror of the scene (Job_39:25). With a tempest. The idea is that the walls should fall before the invaders, as if they were teats swept away in a whirlwind.
15And their king shall go into captivity, he and his princes together, saith the LORD.
Jamieson-Fausset-Brown
15. their king ... princes--or else, "their Molech (the idol of Ammon) and his priests" [Grotius and Septuagint]. Is 43:28 so uses "princes" for "priests." So Am 5:26, "your Molech"; and Jr 49:3, Margin. English Version, however, is perhaps preferable both here and in Jr 49:3; see on Jr 49:3.
15. their king ... princes--or else, "their Molech (the idol of Ammon) and his priests" [Grotius and Septuagint]. Is 43:28 so uses "princes" for "priests." So Am 5:26, "your Molech"; and Jr 49:3, Margin. English Version, however, is perhaps preferable both here and in Jr 49:3; see on Jr 49:3.
The Pulpit Commentary
Their king; Septuagint, οἱ βασιλεῖς αὐτῆς. So Keil, Trochon, and others consider that the King of the Ammonites is meant. The Vulgate, with Aquila, Symmachus, the Syriac, and Jerome, retrains the word Melchous, or Melcham, which is the same as Molech, their god. This interpretation is favoured by passages in Jeremiah, of which one is evidently quoted from Amos, "For Malcam shall go into captivity, his priests and his princes together" (Jer_49:3); and the other (Jer_48:7) is similar, with the substitution of "Chemosh," the god of Moab, for "Maleam." That the localized deity should share the fortunes of his worshippers is quite in accordance with the ideas of the time (comp. Isa_46:1, Isa_46:2). Probably Amos meant to include both notions—their "Malcam," whether king or god. should be carried into captivity, accompanied by the princes, all the chiefs, military and sacerdotal, so that no one should he left to head a future revolt.
Their king; Septuagint, οἱ βασιλεῖς αὐτῆς. So Keil, Trochon, and others consider that the King of the Ammonites is meant. The Vulgate, with Aquila, Symmachus, the Syriac, and Jerome, retrains the word Melchous, or Melcham, which is the same as Molech, their god. This interpretation is favoured by passages in Jeremiah, of which one is evidently quoted from Amos, "For Malcam shall go into captivity, his priests and his princes together" (Jer_49:3); and the other (Jer_48:7) is similar, with the substitution of "Chemosh," the god of Moab, for "Maleam." That the localized deity should share the fortunes of his worshippers is quite in accordance with the ideas of the time (comp. Isa_46:1, Isa_46:2). Probably Amos meant to include both notions—their "Malcam," whether king or god. should be carried into captivity, accompanied by the princes, all the chiefs, military and sacerdotal, so that no one should he left to head a future revolt.
THE HOLY BIBLE
Amos
Chapter 1
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