English Standard Version
O you who turn justice to wormwood and cast down righteousness to the earth!
King James Bible
Ye who turn judgment to wormwood, and leave off righteousness in the earth,
American Standard Version
Ye who turn justice to wormwood, and cast down righteousness to the earth,
You that turn judgment into wormwood, and forsake justice in the land,
English Revised Version
Ye who turn judgment to wormwood, and cast down righteousness to the earth;
Webster's Bible Translation
Ye who turn judgment to wormwood, and leave off righteousness on the earth,
Amos 5:7 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
"For he will bear fruit among brethren. East wind will come, a wind of Jehovah, rising up from the desert; and his fountain will dry up, and his spring become dried. He plunders the treasuries of all splendid vessels." The connection between the first clause and the previous verse has been correctly pointed out by Marck. "Hos 13:15," he says, "adduces a reason to prove that the promised grace of redemption would certainly stand firm." כּי cannot be either a particle of time or of condition here (when, or if); for neither of them yields a suitable thought, since Ephraim neither was at that time, nor could become, fruit-bearing among brethren. Ewald's hypothetical view, "Should Ephraim be a fruitful child," cannot be grammatically sustained, since kı̄ is only used in cases where a circumstance is assumed to be real. For one that is merely supposed to be possible, אם is required, as the interchange of אם and כּי, in Numbers 5:19-20, for example, clearly shows. The meaning of יפריא is placed beyond all doubt by the evident play upon the name Ephraim; and this also explains the writing with א instead of ה fo d, as well as the idea of the sentence itself: Ephraim will bear fruit among the brethren, i.e., the other tribes, as its name, double-fruitfulness, affirms (see at Genesis 41:52). This thought, through which the redemption from death set before Israel is confirmed, is founded not only upon the assumption that the name must become a truth, but chiefly upon the blessing which the patriarch promised to the tribe of Ephraim on the ground of its name, both in Genesis 48:4, Genesis 48:20, and Genesis 49:22. Because Ephraim possessed such a pledge of blessing in its very name, the Lord would not let it be overwhelmed for ever in the tempest that was bursting upon it. The same thing applies to the name Ephraim as to the name Israel, with which it is used as synonymous; and what is true of all the promises of God is true of this announcement also, viz., that they are only fulfilled in the case of those who adhere to the conditions under which they were given. Of Ephraim, those only will bear fruit which abides to everlasting life, who walk as true champions for God in the footsteps of faith and of their forefathers, wrestling for the blessing of the promises. On the other hand, upon the Ephraim that has turned into Canaan (Hosea 12:8) an east wind will come, a tempest bursting from the desert (see at Hosea 12:2), and that a stormy wind raised by Jehovah, which will dry up his spring, i.e., destroy not only the fruitful land with which God has blessed it (Deuteronomy 33:13-16), but all the sources of its power and stability. Like the promise in Hosea 13:14, the threatening of the judgment, to which the kingdom of Israel is to succumb, is introduced quite abruptly with the word יבוא. The figurative style of address then passes in the last clause into a literal threat. הוּא, he, the hostile conqueror, sent as a tempestuous wind by the Lord, viz., the Assyrian, will plunder the treasure of all costly vessels, i.e., all the treasures and valuables of the kingdom. On kelı̄ chemdâh compare Nahum 2:10 and 2 Chronicles 32:27. We understand by it chiefly the treasures of the capital, to which a serious catastrophe is more especially predicted in the next verse (Hosea 14:1), which also belongs to this strophe, on account of its rebellion against God.
Treasury of Scripture Knowledge
The violence of the wicked will sweep them away, because they refuse to do what is just.
Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter!
They utter mere words; with empty oaths they make covenants; so judgment springs up like poisonous weeds in the furrows of the field.
I will cut off the ruler from its midst, and will kill all its princes with him," says the LORD.
"They do not know how to do right," declares the LORD, "those who store up violence and robbery in their strongholds."
For I know how many are your transgressions and how great are your sins-- you who afflict the righteous, who take a bribe, and turn aside the needy in the gate.
Do horses run on rocks? Does one plow there with oxen? But you have turned justice into poison and the fruit of righteousness into wormwood--
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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.