Amos 3:9
Parallel Verses
English Standard Version
Proclaim to the strongholds in Ashdod and to the strongholds in the land of Egypt, and say, “Assemble yourselves on the mountains of Samaria, and see the great tumults within her, and the oppressed in her midst.”

King James Bible
Publish in the palaces at Ashdod, and in the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold the great tumults in the midst thereof, and the oppressed in the midst thereof.

American Standard Version
Publish ye in the palaces at Ashdod, and in the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold what great tumults are therein, and what oppressions in the midst thereof.

Douay-Rheims Bible
Publish it in the houses of Azotus, and in the houses of the land of Egypt, and say: Assemble yourselves upon the mountains of Samaria, and behold the many follies in the midst thereof, and them that suffer oppression in the inner rooms thereof.

English Revised Version
Publish ye in the palaces at Ashdod, and in the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold what great tumults are therein, and what oppressions in the midst thereof.

Webster's Bible Translation
Publish in the palaces at Ashdod, and in the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold the great tumults in the midst of it, and the oppressed in the midst of it.

Amos 3:9 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

"He held his brother's heel in the womb, and in his man's strength he fought with God. Hosea 12:4. He fought against the angel, and overcame; wept, and prayed to Him: at Bethel he found Him, and there He talked with us. Hosea 12:5. And Jehovah, God of hosts, Jehovah is His remembrance." The name Jacob, which refers to the patriarch himself in Hosea 12:3, forms the link between Hosea 12:2 and Hosea 12:3. The Israelites, as descendants of Jacob, were to strive to imitate the example of their forefather. His striving hard for the birthright, and his wrestling with God, in which he conquered by prayer and supplication, are types and pledges of salvation to the tribes of Israel which bear his name.

(Note: "He shows what good Jacob received, and the son is named in the father: he calls to remembrance the ancient history, that they may see both the mercy of God towards Jacob, and his resolute firmness towards the Lord." - Jerome.)

עקב, a denom. from עקב, "to hold the heel" equals אחז בּעקב in Genesis 25:26, which the prophet has in his mind, not "to overreach," as in Genesis 27:36 and Jeremiah 9:3. For the wrestling with God, mentioned in the second clause of the verse, proves most indisputably that Jacob's conduct is not held up before the people for a warning, as marked by cunning or deceit, as Umbreit and Hitzig suppose, but is set before them for their imitation, as an eager attempt to secure the birthright and the blessing connected with it. This shows at the same time, that the holding of the heel in the mother's womb is not quoted as a proof of the divine election of grace, and, in fact, that there is no reference at all to the circumstance, that "even when Jacob was still in his mother's womb, he did this not by his own strength, but by the mercy of God, who knows and loves those whom He has predestinated" (Jerome). בּאונו, is his manly strength (cf. Genesis 49:3) he wrestled with God (Genesis 32:25-29). This conflict (for the significance of which in relation to Jacob's spiritual life, see the discussion at Genesis l.c.) is more fully described in Hosea 12:4, for the Israelites to imitate. מלאך is the angel of Jehovah, the revealer of the invisible God (see the Commentary on the Pentateuch, pp. 118ff. transl.). ויּכל is from Genesis 32:29. The explanatory clause, "he wept, and made supplication to Him" (after Genesis 32:27), gives the nature of the conflict. It was a contest with the weapons of prayer; and with these he conquered. These weapons are also at the command of the Israelites, if they will only use them. The fruit of the victory was, that he (Jacob) found Him (God) at Bethel. This does not refer to the appearance of God to Jacob on his flight to Mesopotamia (Genesis 28:11), but to that recorded in Genesis 35:9., when God confirmed his name of Israel, and renewed the promises of His blessing. And there, continues the prophet, He (God) spake with us; i.e., not there He speaks with us still, condemning by His prophets the idolatry at Bethel (Amos 5:4-5), as Kimchi supposes; but, as the imperfect ידבּר corresponds to ימצאנּוּ, "there did He speak to us through Jacob," i.e., what He there said to Jacob applies to us.

(Note: "Let it be carefully observed, that God is said to have talked at Bethel not with Jacob only, but with all his posterity. That is to say, the things which are here said to have been done by Jacob, and to have happened to him, had not regard to himself only, but to all the race that sprang from him, and were signs of the good fortune which they either would, or certainly might enjoy" (Lackemacher in Rosenmller's Scholia).)

The explanation of this is given in Hosea 12:5, where the name is recalled in which God revealed Himself to Moses, when He first called him (Exodus 3:15), i.e., in which He made known to him His true nature. Yehōvâh zikhrō is taken literally from זה זכרי לדר דּר; but there the name Jehovah is still further defined by "the God of Abraham, Isaac, and Jacob," here by "the God of hosts." This difference needs consideration. The Israelites in the time of Moses could only put full confidence in the divine call of Moses to be their deliverer out of the bondage of Egypt, on the ground that He who called him was the God who had manifested Himself to the patriarchs as the God of salvation; but for the Israelites of Hosea's time, the strength of their confidence in Jehovah arose from the fact that Jehovah was the God of hosts, i.e., the God who, because He commands the forces of heaven, both visible and invisible, rules with unrestricted omnipotence on earth as well as in heaven (see at 1 Samuel 1:3).

Amos 3:9 Parallel Commentaries

Treasury of Scripture Knowledge

Publish.

2 Samuel 1:20 Tell it not in Gath, publish it not in the streets of Askelon; lest the daughters of the Philistines rejoice...

Jeremiah 2:10,11 For pass over the isles of Chittim, and see; and send to Kedar, and consider diligently, and see if there be such a thing...

Jeremiah 31:7-9 For thus said the LORD; Sing with gladness for Jacob, and shout among the chief of the nations: publish you, praise you, and say...

Jeremiah 46:14 Declare you in Egypt, and publish in Migdol, and publish in Noph and in Tahpanhes: say you, Stand fast, and prepare you...

Jeremiah 50:2 Declare you among the nations, and publish, and set up a standard; publish, and conceal not: say, Babylon is taken...

Ashdod.

Amos 1:8 And I will cut off the inhabitant from Ashdod, and him that holds the scepter from Ashkelon, and I will turn my hand against Ekron...

1 Samuel 5:1 And the Philistines took the ark of God, and brought it from Ebenezer to Ashdod.

the mountains.

Amos 4:1 Hear this word, you cows of Bashan, that are in the mountain of Samaria, which oppress the poor, which crush the needy...

Amos 6:1 Woe to them that are at ease in Zion, and trust in the mountain of Samaria, which are named chief of the nations...

Jeremiah 31:5 You shall yet plant vines on the mountains of Samaria: the planters shall plant, and shall eat them as common things.

Ezekiel 36:8 But you, O mountains of Israel, you shall shoot forth your branches, and yield your fruit to my people of Israel...

Ezekiel 37:22 And I will make them one nation in the land on the mountains of Israel; and one king shall be king to them all...

and behold.

Deuteronomy 29:24-28 Even all nations shall say, Why has the LORD done thus to this land? what means the heat of this great anger...

Jeremiah 22:8,9 And many nations shall pass by this city, and they shall say every man to his neighbor, Why has the LORD done thus to this great city...

oppressed. or, oppressions.

Amos 4:1 Hear this word, you cows of Bashan, that are in the mountain of Samaria, which oppress the poor, which crush the needy...

Amos 8:6 That we may buy the poor for silver, and the needy for a pair of shoes; yes, and sell the refuse of the wheat?

Cross References
1 Samuel 5:1
When the Philistines captured the ark of God, they brought it from Ebenezer to Ashdod.

Amos 1:8
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.

Amos 4:1
"Hear this word, you cows of Bashan, who are on the mountain of Samaria, who oppress the poor, who crush the needy, who say to your husbands, 'Bring, that we may drink!'

Amos 5:11
Therefore because you trample on the poor and you exact taxes of grain from him, you have built houses of hewn stone, but you shall not dwell in them; you have planted pleasant vineyards, but you shall not drink their wine.

Amos 6:1
"Woe to those who are at ease in Zion, and to those who feel secure on the mountain of Samaria, the notable men of the first of the nations, to whom the house of Israel comes!

Amos 8:6
that we may buy the poor for silver and the needy for a pair of sandals and sell the chaff of the wheat?"

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