English Standard Version
the seers shall be disgraced, and the diviners put to shame; they shall all cover their lips, for there is no answer from God.
King James Bible
Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God.
American Standard Version
And the seers shall be put to shame, and the diviners confounded; yea, they shall all cover their lips; for there is no answer of God.
And they shall be confounded that see visions, and the diviners shall be confounded: and they shall all cover their faces, because there is no answer of God.
English Revised Version
And the seers shall be ashamed, and the diviners confounded; yea, they shall all cover their lips: for there is no answer of God.
Webster's Bible Translation
Then shall the seers be ashamed, and the diviners confounded: yes, they shall all cover their lips; for there is no answer of God.
Micah 3:7 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The first two visions. - Amos 7:1-3. The Locusts. - Amos 7:1. "Thus the Lord Jehovah showed me; and, behold, He formed locusts in the beginning of the springing up of the second crop; and, behold, it was a second crop after the king's mowing. Amos 7:2. And it came to pass, when they had finished eating the vegetable of the land, I said, Lord Jehovah, forgive, I:pray: how can Jacob stand? for he is small. Amos 7:3. Jehovah repented of this: It shall not take place, saith Jehovah." The formula, "Thus the Lord Jehovah showed me," is common to this and the three following visions (Amos 7:4, Amos 7:7, and Amos 8:1), with this trifling difference, that in the third (Amos 7:7) the subject (the Lord Jehovah) is omitted, and 'Adōnâi (the Lord) is inserted instead, after vehinnēh (and behold). הראני denotes seeing with the eyes of the mind - a visionary seeing. These visions are not merely pictures of a judgment which was ever threatening, and drawing nearer and nearer (Baur); still less are they merely poetical fictions, or forms of drapery selected arbitrarily, for the purpose of clothing the prophet's thoughts; but they are inward intuitions, produced by the Spirit of God, which set forth the punitive judgments of God. Kōh (ita, thus) points to what follows, and vehinnēh (and behold) introduces the thing seen. Amos sees the Lord form locusts. Baur proposes to alter יוצר (forming) into יצר (forms), but without any reason, and without observing that in all three visions of this chapter hinnēh is followed by a participle (קרא in Amos 7:4, and נצּב in Amos 7:7), and that the 'Adōnâi which stands before נצּב in Amos 7:7 shows very clearly that this noun is simply omitted in Amos 7:1, because 'AdōnâI Yehōvâh has immediately preceded it. גּבי (a poetical form for גּבה, analogous to שׂדי for שׂדה, and contracted into גּוב in Nahum 3:17) signifies locusts, the only question being, whether this meaning is derived from גּוּב equals Arab. jâb, to cut, or from גּבה equals Arab. jb‛a, to creep forth (out of the earth). The fixing of the time has an important bearing upon the meaning of the vision: viz., "at the beginning of the springing up of the second crop (of grass);" especially when taken in connection with the explanation, "after the mowings of the king." These definitions cannot be merely intended as outward chronological data. For, in the first place, nothing is known of the existence of any right or prerogative on the part of the kings of Israel, to have the early crop in the meadow land throughout the country mown for the support of their horses and mules (1 Kings 18:5), so that their subjects could only get the second crop for their own cattle. Moreover, if the second crop, "after the king's mowings," were to be interpreted literally in this manner, it would decidedly weaken the significance of the vision. For if the locusts did not appear till after the king had got in the hay for the supply of his own mews, and so only devoured the second crop of grass as it grew, this plague would fall upon the people alone, and not at all upon the king. But such an exemption of the king from the judgment is evidently at variance with the meaning of this and the following visions. Consequently the definition of the time must be interpreted spiritually, in accordance with the idea of the vision. The king, who has had the early grass mown, is Jehovah; and the mowing of the grass denotes the judgments which Jehovah has already executed upon Israel. The growing of the second crop is a figurative representation of the prosperity which flourished again after those judgments; in actual fact, therefore, it denotes the time when the dawn had risen again for Israel (Amos 4:13). Then the locusts came and devoured all the vegetables of the earth. עשׂב הארץ is not the second crop; for עשׂב does not mean grass, but vegetables, the plants of the field (see at Genesis 1:11). Amos 7:2 and Amos 7:3 require that this meaning should be retained. When the locusts had already eaten the vegetables of the earth, the prophet interceded, and the Lord interposed with deliverance. This intercession would have been too late after the consumption of the second crop. On the other hand, when the vegetables had been consumed, there was still reason to fear that the consumption of the second crop of grass would follow; and this is averted at the prophet's intercession. והיה for ויהי, as in 1 Samuel 17:48; Jeremiah 37:11, etc. סלח־נא, pray forgive, sc. the guilt of the people (cf. Numbers 14:19). מי יקוּם, how (מי qualis) can Jacob (the nation of Israel) stand (not arise), since it is small? קטן, small, i.e., so poor in sources and means of help, that it cannot endure this stroke; not "so crushed already, that a very light calamity would destroy it" (Rosenmller). for נחם על, see Exodus 32:14. זאת (this) refers to the destruction of the people indicated in מי יקוּם; and זאת is also to be supplied as the subject to לא תהיה.
Treasury of Scripture Knowledge
lips. Heb. upper lip. no.
"The leprous person who has the disease shall wear torn clothes and let the hair of his head hang loose, and he shall cover his upper lip and cry out, 'Unclean, unclean.'
1 Samuel 28:6
And when Saul inquired of the LORD, the LORD did not answer him, either by dreams, or by Urim, or by prophets.
who frustrates the signs of liars and makes fools of diviners, who turns wise men back and makes their knowledge foolish,
Stand fast in your enchantments and your many sorceries, with which you have labored from your youth; perhaps you may be able to succeed; perhaps you may inspire terror.
Then they will cry to the LORD, but he will not answer them; he will hide his face from them at that time, because they have made their deeds evil.
The nations shall see and be ashamed of all their might; they shall lay their hands on their mouths; their ears shall be deaf;
"On that day every prophet will be ashamed of his vision when he prophesies. He will not put on a hairy cloak in order to deceive,
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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.