Amos 2:13
Parallel Verses
English Standard Version
“Behold, I will press you down in your place, as a cart full of sheaves presses down.

King James Bible
Behold, I am pressed under you, as a cart is pressed that is full of sheaves.

American Standard Version
Behold, I will press you in your place, as a cart presseth that is full of sheaves.

Douay-Rheims Bible
Behold, I will screak under you as a wain screaketh that is laden with hay.

English Revised Version
Behold, I will press you in your place, as a cart presseth that is full of sheaves.

Webster's Bible Translation
Behold, I am pressed under you, as a cart is pressed that is full of sheaves.

Amos 2:13 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Nevertheless the Lord continued to show love to them. Hosea 11:3, Hosea 11:4. "And I, I have taught Ephraim to walk: He took them in His arms, and they did not know that I healed them. I drew them with bands of a man, with cords of love, and became to them like a lifter up of the yoke upon their jaws, and gently towards him did I give (him) food." תּרגּלתּי, a hiphil, formed after the Aramaean fashion (cf. Ges. 55, 5), by hardening the ה into ת, and construed with ל, as the hiphil frequently is (e.g., Hosea 10:1; Amos 8:9), a denom. of רגל, to teach to walk, to guide in leading-strings, like a child that is being trained to walk. It is a figurative representation of paternal care foz a child's prosperity. קחם, per aphaeresin, for לקחם, like קח for לקח in Ezekiel 17:5. The sudden change from the first person to the third seems very strange to our ears; but it is not uncommon in Hebrew, and is to be accounted for here from the fact, that the prophet could very easily pass from speaking in the name of God to speaking of God Himself. קח cannot be either an infinitive or a participle, on account of the following word זרועתיו, his arms. The two clauses refer chiefly to the care and help afforded by the Lord to His people in the Arabian desert; and the prophet had Deuteronomy 1:31 floating before his mind: "in the wilderness the Lord thy God bare thee, as a man doth bear his son." The last clause also refers to this, רפאתים pointing back to Exodus 15:26, where the Lord showed Himself as the physician of Israel, by making the bitter water at Marah drinkable, and at the same time as their helper out of every trouble. In Hosea 11:4, again, there is a still further reference to the manifestation of the love of God to Israel on the journey through the wilderness. חבלי אדם, cords with which men are led, more especially children that are weak upon their feet, in contrast with ropes, with which men control wild, unmanageable beasts (Psalm 32:9), are a figurative representation of the paternal, human guidance of Israel, as explained in the next figure, "cords of love." This figure leads on to the kindred figure of the yoke laid upon beasts, to harness them for work. As merciful masters lift up the yoke upon the cheeks of their oxen, i.e., push it so far back that the animals can eat their food in comfort, so has the Lord made the yoke of the law, which has been laid upon His people, both soft and light. As הרים על על does not mean to take the yoke away from (מעל) the cheeks, but to lift it above the cheeks, i.e., to make it easier, by pushing it back, we cannot refer the words to the liberation of Israel from the bondage of Egypt, but can only think of what the Lord did, to make it easy for the people to observe the commandments imposed upon them, when they were received into His covenant (Exodus 24:3, Exodus 24:7), including not only the many manifestations of mercy which might and ought to have allured them to reciprocate His love, and yield a willing obedience to His commandments, but also the means of grace provided in their worship, partly in the institution of sacrifice, by which a way of approach was opened to divine grace to obtain forgiveness of sin, and partly in the institution of feasts, at which they could rejoice in the gracious gifts of their God. ואט is not the first pers. imperf. hiphil of נטה ("I inclined myself to him;" Symm., Syr., and others), in which case we should expect ואט, but an adverb, softly, comfortably; and אליו belongs to it, after the analogy of 2 Samuel 18:5. אוכיל is an anomalous formation for אאכיל, like אוביד for אאביד in Jeremiah 46:8 (cf. Ewald, 192, d; Ges. 68, 2, Anm. 1). Jerome has given the meaning quite correctly: "and I gave them manna for food in the desert, which they enjoyed."

Amos 2:13 Parallel Commentaries

Treasury of Scripture Knowledge

Behold.

Psalm 78:40 How oft did they provoke him in the wilderness, and grieve him in the desert!

Isaiah 1:14 Your new moons and your appointed feasts my soul hates: they are a trouble to me; I am weary to bear them.

Isaiah 7:13 And he said, Hear you now, O house of David; Is it a small thing for you to weary men, but will you weary my God also?

Isaiah 43:24 You have bought me no sweet cane with money, neither have you filled me with the fat of your sacrifices...

Ezekiel 6:9 And they that escape of you shall remember me among the nations where they shall be carried captives...

Ezekiel 16:43 Because you have not remembered the days of your youth, but have fretted me in all these things; behold...

Malachi 2:17 You have wearied the LORD with your words. Yet you say, Wherein have we wearied him? When you say...

I am pressed, etc. or, I will press your place, as a cart full of sheaves presseth.

Cross References
Genesis 37:7
Behold, we were binding sheaves in the field, and behold, my sheaf arose and stood upright. And behold, your sheaves gathered around it and bowed down to my sheaf."

Numbers 7:3
and brought their offerings before the LORD, six wagons and twelve oxen, a wagon for every two of the chiefs, and for each one an ox. They brought them before the tabernacle.

Isaiah 1:14
Your new moons and your appointed feasts my soul hates; they have become a burden to me; I am weary of bearing them.

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