English Standard Version
O my people, remember what Balak king of Moab devised, and what Balaam the son of Beor answered him, and what happened from Shittim to Gilgal, that you may know the righteous acts of the LORD.”
King James Bible
O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal; that ye may know the righteousness of the LORD.
American Standard Version
O my people, remember now what Balak king of Moab devised, and what Balaam the son of Beor answered him; remember from Shittim unto Gilgal, that ye may know the righteous acts of Jehovah.
O my people, remember, I pray thee, what Balach the king of Moab purposed: and what Balaam the son of Beor answered him, from Setim to Galgal, that thou mightest know the justices of the Lord.
English Revised Version
O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him; remember from Shittim unto Gilgal, that ye may know the righteous acts of the LORD.
Webster's Bible Translation
O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim to Gilgal; that ye may know the righteousness of the LORD.
Micah 6:5 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Election, therefore, will not save sinful Israel from destruction. After Amos has thus cut off all hope of deliverance from the ungodly, he repeats, in his own words in Amos 9:8., the threat already exhibited symbolically in Amos 9:1. Amos 9:8. "Behold, the eyes of the Lord Jehovah are against the sinful kingdom, and I destroy it from off the face of the earth; except that I shall not utterly destroy the house of Jacob: is the saying of Jehovah. Amos 9:9. For, behold, I command, and shake the house of Israel among all nations, as (corn) is shaken in a sieve, and not even a little grain falls to the ground. Amos 9:10. All the sinners of my people will die by the sword, who say, The evil will not overtake or come to us." The sinful kingdom is Israel; not merely the kingdom of the ten tribes however, but all Israel, the kingdom of the ten tribes along with Judah, the house of Jacob or Israel, which is identical with the sons of Israel, who had become like the Cushites, although Amos had chiefly the people and kingdom of the ten tribes in his mind. Bammamlâkhâh, not upon the kingdom, but against the kingdom. The directing of the eye upon an object is expressed by על (Amos 9:4) or אל (cf. Psalm 34:16); whereas ב is used in relation to the object upon which anger rests (Psalm 34:17). Because the Lord had turned His eye towards the sinful kingdom, He must exterminate it, - a fate with which Moses had already threatened the nation in Deuteronomy 6:15. Nevertheless (אפס כּי, "only that," introducing the limitation, as in Numbers 13:28; Deuteronomy 15:4) the house of Jacob, the covenant nation, shall not be utterly destroyed. The "house of Jacob" is opposed to the "sinful nation;" not, however, so that the antithesis simply lies in the kingdom and people (regnum delebo, non populum), or that the "house of Jacob" signifies the kingdom of Judah as distinguished from the kingdom of the ten tribes, for the "house of Jacob" is perfectly equivalent to the "house of Israel" (Amos 9:9). The house of Jacob is not to be utterly destroyed, but simply to be shaken, as it were, in a sieve. The antithesis lies in the predicate החטּא, the sinful kingdom. So far as Israel, as a kingdom and people, is sinful, it is to be destroyed from off the face of the earth. But there is always a divine kernel in the nation, by virtue of its divine election, a holy seed out of which the Lord will form a new and holy people and kingdom of God. Consequently the destruction will not be a total one, a השׁמיד אשׁמיד. The reason for this is introduced by kı̄ (for) in Amos 9:9. The Lord will shake Israel among the nations, as corn is shaken in a sieve; so that the chaff flies away, and the dust and dirt fall to the ground, and only the good grains are left in the sieve. Such a sieve are the nations of the world, through which Israel is purified from its chaff, i.e., from its ungodly members. Tserōr, generally a bundle; here, according to its etymology, that which is compact or firm, i.e., solid grain as distinguished from loose chaff. In 2 Samuel 17:13 it is used in a similar sense to denote a hard piece of clay or a stone in a building. Not a single grain fill fall to the ground, that is to say, not a good man will be lost (cf. 1 Samuel 26:20). The self-secure sinners, however, who rely upon their outward connection with the nation of God (compare Amos 9:7 and Amos 3:2), or upon their zeal in the outward forms of worship (Amos 5:21.), and fancy that the judgment cannot touch them (הקדּים בּעד, to come to meet a person round about him, i.e., to come upon him from every side), will all perish by the sword. This threat is repeated at the close, without any formal link of connection with Amos 9:9, not only to prevent any abuse of the foregoing modification of the judgment, but also to remove this apparent discrepancy, that whereas in Amos 9:1-4 it is stated that not one will escape the judgment, according to Amos 9:8, the nation of Israel is not to be utterly destroyed. In order to anticipate the frivolity of the ungodly, who always flatter themselves with the hope of escaping when there is a threatening of any general calamity, the prophet first of all cuts off all possibilities whatever in Amos 9:1-4, without mentioning the exceptions; and it is not till afterwards that the promise is introduced that the house of Israel shall not be utterly annihilated, whereby the general threat is limited to sinners, and the prospect of deliverance and preservation through the mercy of God is opened to the righteous. The historical realization or fulfilment of this threat took place, so far as Israel of the ten tribes was concerned, when their kingdom was destroyed by the Assyrians, and in the case of Judah, at the overthrow of the kingdom and temple by the Chaldeans; and the shaking of Israel in the sieve is still being fulfilled upon the Jews who are dispersed among all nations.
Treasury of Scripture Knowledge
sent messengers to Balaam the son of Beor at Pethor, which is near the River in the land of the people of Amaw, to call him, saying, "Behold, a people has come out of Egypt. They cover the face of the earth, and they are dwelling opposite me.
Come now, curse this people for me, since they are too mighty for me. Perhaps I shall be able to defeat them and drive them from the land, for I know that he whom you bless is blessed, and he whom you curse is cursed."
While Israel lived in Shittim, the people began to whore with the daughters of Moab.
And Joshua the son of Nun sent two men secretly from Shittim as spies, saying, "Go, view the land, especially Jericho." And they went and came into the house of a prostitute whose name was Rahab and lodged there.
Then Joshua rose early in the morning and they set out from Shittim. And they came to the Jordan, he and all the people of Israel, and lodged there before they passed over.
The people came up out of the Jordan on the tenth day of the first month, and they encamped at Gilgal on the east border of Jericho.
And the LORD said to Joshua, "Today I have rolled away the reproach of Egypt from you." And so the name of that place is called Gilgal to this day.
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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.