Amos 5:1
Parallel Verses
English Standard Version
Hear this word that I take up over you in lamentation, O house of Israel:

King James Bible
Hear ye this word which I take up against you, even a lamentation, O house of Israel.

American Standard Version
Hear ye this word which I take up for a lamentation over you, O house of Israel.

Douay-Rheims Bible
Hear ye this word, which I take up concerning you for a lamentation. The house of Israel is fallen, and it shall rise no more.

English Revised Version
Hear ye this word which I take up for a lamentation over you, O house of Israel.

Webster's Bible Translation
Hear ye this word which I take up against you, even a lamentation, O house of Israel.

Amos 5:1 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

Hosea 13:9 commences a new strophe, in which the prophet once more discloses to the people the reason for their corruption (Hosea 13:9-13); and after pointing to the saving omnipotence of the Lord (Hosea 13:14), holds up before them utter destruction as the just punishment for their guilt (Hosea 13:15 and Hosea 14:1). Hosea 13:9. "O Israel, it hurls thee into destruction, that thou (art) against me, thy help. Hosea 13:10. Where is thy king? that he may help thee in all thy cities: and (where) they judges? of whom thou saidst, Give me king and princes! Hosea 13:11. I give thee kings in my anger, and take them away in my wrath." שׁחתך does not combine together the verbs in Hosea 13:8, as Hitzig supposes; nor does Hosea 13:9 give the reason for what precedes, but shichethkhâ is explained by Hosea 13:10, from which we may see that a new train of thought commences with Hosea 13:9. Shichēth does not mean to act corruptly here, as in Deuteronomy 32:5; Deuteronomy 9:12, and Exodus 32:7, but to bring into corruption, to ruin, as in Genesis 6:17; Genesis 9:15; Numbers 32:15, etc. The sentence כּי בי וגו cannot be explained in any other way than by supplying the pronoun אתּה, as a subject taken from the suffix to שׁחתך (Marck, and nearly all the modern commentators). "This throws thee into distress, that thou hast resisted me, who am thy help." בעזרך: as in Deuteronomy 33:26, except that ב is used in the sense of against, as in Genesis 16:12; 2 Samuel 24:17, etc. This opposition did not take place, however, when all Israel demanded a king of Samuel (1 Samuel 8:5). For although this desire is represented there (Hosea 13:7) as the rejection of Jehovah, Hosea is speaking here simply of the Israel of the ten tribes. The latter rebelled against Jehovah, when they fell away from the house of David, and made Jeroboam their king, and with contempt of Jehovah put their trust in the might of their kings of their own choosing (1 Kings 12:16.). But these kings could not afford them any true help. The question, "Where" ('ehı̄ only occurs here and twice in Hosea 13:14, for אי or איה, possibly simply from a dialectical variation - vid. Ewald, 104, c - and is strengthened by אפוא, as in Job 17:15), "Where is thy king, that he may help thee?" does not presuppose that Israel had no king at all at that time, and that the kingdom was in a state of anarchy, but simply that it had no king who could save it, when the foe, the Assyrian, attacked it in all its cities. Before shōpheteykhâ (thy judges) we must repeat 'ĕhı̄ (where). The shōphetı̄m, as the use of the word sârı̄m (princes) in its stead in the following clause clearly shows, are not simple judges, but royal counsellors and ministers, who managed the affairs of the kingdom along with the king, and superintended the administration of justice. The saying, "Give me a king and princes," reminds us very forcibly of the demand of the people in the time of Samuel; but they really refer simply to the desire of the ten tribes for a king of their own, which manifested itself in their dissatisfaction with the rule of the house of David, and their consequent secession, and to their persistence in this secession amidst all the subsequent changes of the government. We cannot therefore take the imperfects אתּן and אקּח in Hosea 13:11 as pure preterites, i.e., we cannot understand them as referring simply to the choice of Jeroboam as king, and to his death. The imperfects denote an action that is repeated again and again, for which we should use the present, and refer to all the kings that the kingdom of the ten tribes had received and was receiving still, and to their removal. God in His wrath gives the sinful nation kings and takes them away, in order to punish the nation through its kings. This applies not merely to the kings who followed one another so rapidly through conspiracy and murder, although through these the kingdom was gradually broken up and its dissolution accelerated, but to the rulers of the ten tribes as a whole. God gave the tribes who were discontented with the theocratical government of David and Solomon a king of their own, that He might punish them for their resistance to His government, which came to light in the rebellion against Rehoboam. He suspended the division of the kingdom not only over Solomon, as a punishment for his idolatry, but also over the rebellious ten tribes, who, when they separated themselves from the royal house to which the promise had been given of everlasting duration, were also separated from the divinely appointed worship and altar, and given up into the power of their kings, who hurled one another from the throne; and God took away this government from them to chastise them for their sins, by giving them into the power of the heathen, and by driving them away from His face. It is to this last thought, that what follows is attached. The removal of the king in wrath would occur, because the sin of Ephraim was reserved for punishment.

Amos 5:1 Parallel Commentaries

Treasury of Scripture Knowledge


Amos 3:1 Hear this word that the LORD has spoken against you, O children of Israel...

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...

I take.

Amos 5:16 Therefore the LORD, the God of hosts, the LORD, said thus; Wailing shall be in all streets; and they shall say in all the highways...

Jeremiah 7:29 Cut off your hair, O Jerusalem, and cast it away, and take up a lamentation on high places...

Jeremiah 9:10,17,20 For the mountains will I take up a weeping and wailing, and for the habitations of the wilderness a lamentation...

Ezekiel 19:1,14 Moreover take you up a lamentation for the princes of Israel...

Ezekiel 26:17 And they shall take up a lamentation for you, and say to you, How are you destroyed, that were inhabited of seafaring men...

Ezekiel 27:2,27-32 Now, you son of man, take up a lamentation for Tyrus...

Ezekiel 28:12 Son of man, take up a lamentation on the king of Tyrus, and say to him, Thus said the Lord GOD; You seal up the sum, full of wisdom...

Ezekiel 32:2,16 Son of man, take up a lamentation for Pharaoh king of Egypt, and say to him, You are like a young lion of the nations...

Micah 2:4 In that day shall one take up a parable against you, and lament with a doleful lamentation, and say, We be utterly spoiled...

Cross References
Jeremiah 7:29
"'Cut off your hair and cast it away; raise a lamentation on the bare heights, for the LORD has rejected and forsaken the generation of his wrath.'

Jeremiah 9:10
"I will take up weeping and wailing for the mountains, and a lamentation for the pastures of the wilderness, because they are laid waste so that no one passes through, and the lowing of cattle is not heard; both the birds of the air and the beasts have fled and are gone.

Jeremiah 9:17
Thus says the LORD of hosts: "Consider, and call for the mourning women to come; send for the skillful women to come;

Ezekiel 19:1
And you, take up a lamentation for the princes of Israel,

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