Amos 1:15
Parallel Verses
English Standard Version
and their king shall go into exile, he and his princes together,” says the LORD.

King James Bible
And their king shall go into captivity, he and his princes together, saith the LORD.

American Standard Version
and their king shall go into captivity, he and his princes together, saith Jehovah.

Douay-Rheims Bible
And Melchom shall go into captivity, both he, and his princes together, saith the Lord.

English Revised Version
and their king shall go into captivity, he and his princes together, saith the LORD.

Webster's Bible Translation
And their king shall go into captivity, he and his princes together, saith the LORD.

Amos 1:15 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

The thoughts of Hosea 10:2, Hosea 10:3 are carried out still further in Hosea 10:4-7. Hosea 10:4. "They have spoken words, sworn falsely, made treaties: thus right springs up like darnel in the furrows of the field. Hosea 10:5. For the calves of Beth-aven the inhabitants of Samaria were afraid: yea, its people mourn over it, and its sacred ministers will tremble at it, at its glory, because it has strayed from them. Hosea 10:6. Men will also carry it to Asshur, as a present for king Jareb: shame will seize upon Ephraim, and Israel will be put to shame for its counsel." The dissimulation of heart (Hosea 10:3) manifested itself in their speaking words which were nothing but words, i.e., in vain talk (cf. Isaiah 58:13), in false swearing, and in the making of treaties. אלות, by virtue of the parallelism, is an infin. abs. for אלה, formed like כּרת, analogous to שׁתות (Isaiah 22:13; see Ewald, 240, b). כּרת בּרית, in connection with false swearing, must signify the making of a covenant without any truthfulness in it, i.e., the conclusion of treaties with foreign nations - for example, with Assyria - which they were inclined to observe only so long as they could promise themselves advantages from them. In consequence of this, right has become like a bitter plant growing luxuriantly (ראשׁ equals רושׁ; see at Deuteronomy 29:17). Mishpât does not mean judgment here, or the punitive judgment of God (Chald. and many others), for this could hardly be compared with propriety to weeds running over everything, but right in its degeneracy into wrong, or right that men have turned into bitter fruit or poison (Amos 6:12). This spreads about in the kingdom, as weeds spread luxuriantly in the furrows of the field (שׂדי a poetical form for שׂדה, like Deuteronomy 32:13; Psalm 8:8). Therefore the judgment cannot be delayed, and is already approaching in so threatening a manner, that the inhabitants of Samaria tremble for the golden calves. The plural ‛eglōth is used with indefinite generality, and gives no warrant, therefore, for the inference that there were several golden calves set up in Bethel. Moreover, this would be at variance with the fact, that in the sentences which follow we find "the (one) calf" spoken of. The feminine form ‛eglōth, which only occurs here, is also probably connected with the abstract use of the plural, inasmuch as the feminine is the proper form for abstracts. Bēth-'âven for Bēth-'ēl, as in Hosea 4:15. Shâkhēn is construed with the plural, as an adjective used in a collective sense. כּי (Hosea 4:5) is emphatic, and the suffixes attached to עמּו and כּמריו do not refer to Samaria, but to the idol, i.e., the calf, since the prophet distinctly calls Israel, which ought to have been the nation of Jehovah, the nation of its calf-idol, which mourned with its priests (kemârı̄m, the priests appointed in connection with the worship of the calves: see at 2 Kings 23:5) for the carrying away of the calf to Assyria. גּיל does not mean to exult or rejoice here, nor to tremble (applied to the leaping of the heart from fear, as it does from joy), but has the same meaning as חיל in Psalm 96:9. עליו is still further defined by על־כּבודו, "for its glory," i.e., not for the temple-treasure at Bethel (Hitzig), nor the one glorious image of the calf, as the symbol of the state-god (Ewald, Umbreit), but the calf, to which the people attributed the glory of the true God. The perfect, gâlâh, is used prophetically of that which was as good as complete and certain (for the fut. exact., cf. Ewald, 343, a). The golden calf, the glory of the nation, will have to wander into exile. This cannot even save itself; it will be taken to Assyria, to king Jareb (see at Hosea 5:13), as minchâh, a present of tribute (see 2 Samuel 8:2, 2 Samuel 8:6; 1 Kings 5:1). For the construing of the passive with את, see Ges. 143, 1, a. Then will Ephraim ( equals Israel) be seized by reproach and shame. Boshnâh, a word only met with here; it is formed from the masculine bōshen, which is not used at all (see Ewald, 163, 164).

Amos 1:15 Parallel Commentaries

Treasury of Scripture Knowledge

Jeremiah 49:3 Howl, O Heshbon, for Ai is spoiled: cry, you daughters of Rabbah, gird you with sackcloth; lament...

Cross References
Jeremiah 49:3
"Wail, O Heshbon, for Ai is laid waste! Cry out, O daughters of Rabbah! Put on sackcloth, lament, and run to and fro among the hedges! For Milcom shall go into exile, with his priests and his officials.

Ezekiel 25:7
therefore, behold, I have stretched out my hand against you, and will hand you over as plunder to the nations. And I will cut you off from the peoples and will make you perish out of the countries; I will destroy you. Then you will know that I am the LORD.

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