English Standard Version
So I will send a fire upon the wall of Gaza, and it shall devour her strongholds.
King James Bible
But I will send a fire on the wall of Gaza, which shall devour the palaces thereof:
American Standard Version
but I will send a fire on the wall of Gaza, and it shall devour the palaces thereof.
And I will send a fire on the wall of Gaza, and it shall devour the houses thereof.
English Revised Version
But I will send a fire on the wall of Gaza, and it shall devour the palaces thereof:
Webster's Bible Translation
But I will send a fire on the wall of Gaza, which shall devour its palaces:
Amos 1:7 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The vanishing of the glory of Ephraim is carried out still further in what follows. Hosea 9:13. "Ephraim as I selected it for a Tyre planted in the valley; so shall Ephraim lead out its sons to the murderer. Hosea 9:14. Give them, O Jehovah: what shalt Thou give him? Give them a childless womb and dry breasts." In Hosea 9:13 Ephraim is the object to ראיתי (I have seen), but on account of the emphasis it is placed first, as in Hosea 9:11; and ראה with an accusative and ל dna evi signifies to select anything for a purpose, as in Genesis 22:8. The Lord had selected Ephraim for Himself to be a Tyre planted in the meadow, i.e., in a soil adapted for growth and prosperity, had intended for it the bloom and glory of the rich and powerful Tyre; but now, for its apostasy, He would give it up to desolation, and dedicate its sons, i.e., its people, to death by the sword. The commentators, for the most part, like the lxx, have overlooked this meaning of ראה, and therefore have not only been unable to explain letsōr (for a Tyre), but have been driven either to resort to alterations of the text, like letsūrâh, "after the form" (Ewald), or to arbitrary assumptions, e.g., that tsōr signifies "palm" after the Arabic (Arnold, Hitzig), or that letsōr means "as far as Tyre" (ל equals עד), in order to bring a more or less forced interpretation into the sentence. The Vav before 'Ephraim introduces the apodosis to כּאשׁר: "as I have selected Ephraim, so shall Ephraim lead out," etc. On the construction להוציא, see Ewald, 237, c. In Hosea 9:14 the threat rises into an appeal to God to execute the threatened punishment. The excited style of the language is indicated in the interpolated mah-titteen (what wilt Thou give?). The words do not contain an intercessory prayer on the part of the prophet, that God will not punish the people too severely but condemn them to barrenness rather than to the loss of the young men (Ewald), but are expressive of holy indignation at the deep corruption of the people.
Treasury of Scripture Knowledge
Baldness has come upon Gaza; Ashkelon has perished. O remnant of their valley, how long will you gash yourselves?
Then they will know that I am the LORD, when I have set fire to Egypt, and all her helpers are broken.
I will send fire on Magog and on those who dwell securely in the coastlands, and they shall know that I am the LORD.
Thus says the LORD: "For three transgressions of Gaza, and for four, I will not revoke the punishment, because they carried into exile a whole people to deliver them up to Edom.
I will cut off the inhabitants from Ashdod, and him who holds the scepter from Ashkelon; I will turn my hand against Ekron, and the remnant of the Philistines shall perish," says the Lord GOD.
For Gaza shall be deserted, and Ashkelon shall become a desolation; Ashdod's people shall be driven out at noon, and Ekron shall be uprooted.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.