Amos 4:7
Parallel Verses
English Standard Version
“I also withheld the rain from you when there were yet three months to the harvest; I would send rain on one city, and send no rain on another city; one field would have rain, and the field on which it did not rain would wither;

King James Bible
And also I have withholden the rain from you, when there were yet three months to the harvest: and I caused it to rain upon one city, and caused it not to rain upon another city: one piece was rained upon, and the piece whereupon it rained not withered.

American Standard Version
And I also have withholden the rain from you, when there were yet three months to the harvest; and I caused it to rain upon one city, and caused it not to rain upon another city: one piece was rained upon, and the piece whereupon it rained not withered.

Douay-Rheims Bible
I also have withholden the rain from you, when there were yet three months to the harvest: and I caused it to rain upon one city, and caused it not to rain upon another city: one piece was rained upon: and the piece whereupon I rained not, withered.

English Revised Version
And I also have withholden the rain from you, when there were yet three months to the harvest: and I caused it to rain upon one city, and caused it not to rain upon another city: one piece was rained upon, and the piece whereupon it rained not withered.

Webster's Bible Translation
And also I have withheld the rain from you, when there were yet three months to the harvest: and I caused it to rain upon one city, and caused it not to rain upon another city: one piece was rained upon, and the piece on which it rained not withered.

Amos 4:7 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Because Israel would not desist from its idolatry, and entirely forgot the goodness of its God, He would destroy its might and glory (Hosea 13:1-8). Because it did not acknowledge the Lord as its help, its throne would be annihilated along with its capital; but this judgment would become to all that were penitent a regeneration to newness of life. Hosea 13:1. "When Ephraim spake, there was terror; he exalted himself in Israel; then he offended through Baal, and died. Hosea 13:2. And now they continue to sin, and make themselves molten images out of their silver, idols according to their understanding: manufacture of artists is it all: they say of them, Sacrificers of men: let them kiss calves." In order to show how deeply Israel had fallen through its apostasy, the prophet points to the great distinction which the tribe of Ephraim formerly enjoyed among the tribes of Israel. The two clauses of Hosea 13:1 cannot be so connected together as that נשׂא should be taken as a continuation of the infinitive דּבּר. The emphatic הוּא is irreconcilable with this. We must rather take רתת (ἁπ. λεγ., in Aramaean equals רטט, Jeremiah 49:24, terror, tremor) as the apodosis to kedabbēr 'Ephraim (when Ephraim spake), like שׂאת in Genesis 4:7 : "As Ephraim spake there was terror," i.e., men listened with fear and trembling (cf. Job 29:21). נשׂא is used intransitively, as in Nahum 1:5; Psalm 89:10. Ephraim, i.e., the tribe of Ephraim, "exalted itself in Israel," - not "it was distinguished among its brethren" (Hitzig), but "it raised itself to the government." The prophet has in his mind the attempts made by Ephraim to get the rule among the tribes, which led eventually to the secession of the ten tribes from the royal family of David, and the establishment of the kingdom of Israel by the side of that of Judah. When Ephraim had secured this, the object of its earnest endeavours, it offended through Baal; i.e., not only through the introduction of the worship of Baal in the time of Ahab (1 Kings 16:31.), but even through the establishment of the worship of the calves under Jeroboam (1 Kings 12:28), through which Jehovah was turned into a Baal. ויּמת, used of the state or kingdom, is equivalent to "was given up to destruction" (cf. Amos 2:2). The dying commenced with the introduction of the unlawful worship (cf. 1 Kings 12:30). From this sin Ephraim (the people of the ten tribes) did not desist: they still continue to sin, and make themselves molten images, etc., contrary to the express prohibition in Leviticus 19:4 (cf. Exodus 20:4). These words are not merely to be understood as signifying, that they added other idolatrous images in Gilgal and Beersheba to the golden calves (Amos 8:14); but they also involve their obstinate adherence to the idolatrous worship introduced by Jeroboam (compare 2 Kings 17:16). בּתבוּדם from תּבוּנה, with the feminine termination dropped on account of the suffix (according to Ewald, 257, d; although in the note Ewald regards this formation as questionable, and doubts the correctness of the reading): "according to their understanding," i.e., their proficiency in art.

The meaning of the second hemistich, which is very difficult, depends chiefly upon the view we take of זבחי אדם, viz., whether we render these words "they who sacrifice men," as the lxx, the fathers, and many of the rabbins and Christian expositors have done; or "the sacrificers of (among) men," as Kimchi, Bochart, Ewald, and others do, after the analogy of אביוני אדם in Isaiah 29:19. Apart from this, however, zōbhechē 'âdâm cannot possibly be taken as an independent sentence, such as "they sacrifice men," or "human sacrificers are they," unless with the lxx we change the participle זבחי arbitrarily into the perfect זבחוּ. As the words read, they must be connected with what follows or with what precedes. But if we connect them with what follows, we fail to obtain any suitable thought, whether we render it "human sacrificers (those who sacrifice men) kiss calves," or "the sacrificers among men kiss calves." The former is open to the objection that human sacrifices were not offered to the calves (i.e., to Jehovah, as worshipped under the symbol of a calf), but only to Moloch, and that the worshippers of Moloch did not kiss calves. The latter, "men who offer sacrifice kiss calves," might indeed be understood in this sense, that the prophet intended thereby to denounce the great folly, that men should worship animals; but this does not suit the preceding words הם אמרים, and it is impossible to see in what sense they could be employed. There is no other course left, therefore, than to connect Zōbhechē 'âdâm with what precedes, though not in the way proposed by Ewald, viz., "even to these do sacrificers of men say." This rendering is open to the following objections: (1) that הם after להם would have to be taken as an emphatic repetition of the pronoun, and we cannot find any satisfactory ground for this; and, (2) what is still more important, the fact that 'âmâr would be used absolutely, in the sense of "they speak in prayer," which, even apart from the "prayer," cannot be sustained by any other analogous example. These difficulties vanish if we take Zōbhechē 'âdâm as an explanatory apposition to hēm: "of them (the ‛ătsabbı̄m) they say, viz., the sacrificers from among men (i.e., men who sacrifice), Let them worship calves." By the apposition zōbhechē 'âdâm, and the fact that the object ‛ăgâlı̄m is placed first, so that it stands in immediate contrast to 'âdâm, the absurdity of men kissing calves, i.e., worshipping them with kisses (see at 1 Kings 19:18), is painted as it were before the eye.

Amos 4:7 Parallel Commentaries

Treasury of Scripture Knowledge

I have.

Leviticus 26:18-21,23,24,27,28 And if you will not yet for all this listen to me, then I will punish you seven times more for your sins...

Deuteronomy 28:23,24 And your heaven that is over your head shall be brass, and the earth that is under you shall be iron...

1 Kings 8:35,36 When heaven is shut up, and there is no rain, because they have sinned against you; if they pray toward this place...

2 Chronicles 7:13,14 If I shut up heaven that there be no rain, or if I command the locusts to devour the land, or if I send pestilence among my people...

Isaiah 5:6 And I will lay it waste: it shall not be pruned, nor dig; but there shall come up briers and thorns...

Jeremiah 3:3 Therefore the showers have been withheld, and there has been no latter rain; and you had a whore's forehead, you refused to be ashamed.

Jeremiah 5:24,25 Neither say they in their heart, Let us now fear the LORD our God, that gives rain, both the former and the latter, in his season...

Jeremiah 14:4,22 Because the ground is beat down, for there was no rain in the earth, the plowmen were ashamed, they covered their heads...

Haggai 1:10,11 Therefore the heaven over you is stayed from dew, and the earth is stayed from her fruit...

Zechariah 14:17 And it shall be, that whoever will not come up of all the families of the earth to Jerusalem to worship the King, the LORD of hosts...

James 5:17 Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain...

Revelation 11:6 These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood...

when.

Joel 2:23 Be glad then, you children of Zion, and rejoice in the LORD your God: for he has given you the former rain moderately...

John 4:35 Say not you, There are yet four months, and then comes harvest? behold, I say to you, Lift up your eyes, and look on the fields...

and I.

Exodus 8:22 And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there...

Exodus 9:4,26 And the LORD shall sever between the cattle of Israel and the cattle of Egypt...

Exodus 10:23 They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings.

Judges 6:37-40 Behold, I will put a fleece of wool in the floor; and if the dew be on the fleece only, and it be dry on all the earth beside...

1 Corinthians 4:7 For who makes you to differ from another? and what have you that you did not receive? now if you did receive it, why do you glory...

and the. See on

Joel 1:10-18 The field is wasted, the land mourns; for the corn is wasted: the new wine is dried up, the oil languishes...

Cross References
Exodus 9:4
But the LORD will make a distinction between the livestock of Israel and the livestock of Egypt, so that nothing of all that belongs to the people of Israel shall die."'"

Exodus 9:26
Only in the land of Goshen, where the people of Israel were, was there no hail.

Exodus 10:22
So Moses stretched out his hand toward heaven, and there was pitch darkness in all the land of Egypt three days.

Exodus 10:23
They did not see one another, nor did anyone rise from his place for three days, but all the people of Israel had light where they lived.

Deuteronomy 11:17
then the anger of the LORD will be kindled against you, and he will shut up the heavens, so that there will be no rain, and the land will yield no fruit, and you will perish quickly off the good land that the LORD is giving you.

2 Chronicles 7:13
When I shut up the heavens so that there is no rain, or command the locust to devour the land, or send pestilence among my people,

Isaiah 5:6
I will make it a waste; it shall not be pruned or hoed, and briers and thorns shall grow up; I will also command the clouds that they rain no rain upon it.

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