Amos 5:25
Verse (Click for Chapter)
New International Version
"Did you bring me sacrifices and offerings forty years in the wilderness, people of Israel?

New Living Translation
"Was it to me you were bringing sacrifices and offerings during the forty years in the wilderness, Israel?

English Standard Version
“Did you bring to me sacrifices and offerings during the forty years in the wilderness, O house of Israel?

New American Standard Bible
"Did you present Me with sacrifices and grain offerings in the wilderness for forty years, O house of Israel?

King James Bible
Have ye offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel?

Holman Christian Standard Bible
House of Israel, was it sacrifices and grain offerings that you presented to Me during the 40 years in the wilderness?

International Standard Version
"Was it to me that you brought offerings and gifts in the desert for 40 years, house of Israel?

NET Bible
You did not bring me sacrifices and grain offerings during the forty years you spent in the wilderness, family of Israel.

New Heart English Bible
"Did you bring to me sacrifices and offerings in the wilderness forty years, house of Israel?

GOD'S WORD® Translation
Did you bring me sacrifices and grain offerings in the desert for 40 years, nation of Israel?

JPS Tanakh 1917
Did ye bring unto Me sacrifices and offerings in the wilderness forty years, O house of Israel?

New American Standard 1977
“Did you present Me with sacrifices and grain offerings in the wilderness for forty years, O house of Israel?

Jubilee Bible 2000
Did you perchance offer me any sacrifices and offerings in the wilderness in forty years, O house of Israel?

King James 2000 Bible
Have you offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel?

American King James Version
Have you offered to me sacrifices and offerings in the wilderness forty years, O house of Israel?

American Standard Version
Did ye bring unto me sacrifices and offerings in the wilderness forty years, O house of Israel?

Douay-Rheims Bible
Did you offer victims and sacrifices to me in the desert for forty years, O house of Israel?

Darby Bible Translation
Did ye bring unto me sacrifices and oblations in the wilderness forty years, O house of Israel?

English Revised Version
Did ye bring unto me sacrifices and offerings in the wilderness forty years, O house of Israel?

Webster's Bible Translation
Have ye offered to me sacrifices and offerings in the wilderness forty years, O house of Israel?

World English Bible
"Did you bring to me sacrifices and offerings in the wilderness forty years, house of Israel?

Young's Literal Translation
Sacrifices and offering did ye bring nigh to Me, In a wilderness forty years, O house of Israel?
Study Bible
The Coming Judgment
24"But let justice roll down like waters And righteousness like an ever-flowing stream. 25"Did you present Me with sacrifices and grain offerings in the wilderness for forty years, O house of Israel? 26"You also carried along Sikkuth your king and Kiyyun, your images, the star of your gods which you made for yourselves.…
Cross References
Acts 7:42
But God turned away from them and gave them over to the worship of the heavenly bodies, as it is written in the book of the prophets: 'Did you offer Me slain beasts and sacrifices forty years in the wilderness, O house of Israel?

Acts 7:43
You took along the tent of Moloch and the star of your god Rephan, the idols you made to worship. Therefore I will carry you away beyond Babylon.'

Deuteronomy 32:17
"They sacrificed to demons who were not God, To gods whom they have not known, New gods who came lately, Whom your fathers did not dread.

Joshua 24:14
"Now, therefore, fear the LORD and serve Him in sincerity and truth; and put away the gods which your fathers served beyond the River and in Egypt, and serve the LORD.

Nehemiah 9:18
"Even when they made for themselves A calf of molten metal And said, 'This is your God Who brought you up from Egypt,' And committed great blasphemies,

Isaiah 43:23
"You have not brought to Me the sheep of your burnt offerings, Nor have you honored Me with your sacrifices. I have not burdened you with offerings, Nor wearied you with incense.
Treasury of Scripture

Have you offered to me sacrifices and offerings in the wilderness forty years, O house of Israel?

Leviticus 17:7 And they shall no more offer their sacrifices to devils, after whom …

Deuteronomy 32:17-19 They sacrificed to devils, not to God; to gods whom they knew not, …

Joshua 24:14 Now therefore fear the LORD, and serve him in sincerity and in truth…

Nehemiah 9:18,21 Yes, when they had made them a molten calf, and said, This is your …

Isaiah 43:23,24 You have not brought me the small cattle of your burnt offerings; …

Ezekiel 20:8,16,24 But they rebelled against me, and would not listen to me: they did …

Hosea 9:9,10 They have deeply corrupted themselves, as in the days of Gibeah: …

Zechariah 7:5 Speak to all the people of the land, and to the priests, saying, …

Acts 7:42,43 Then God turned, and gave them up to worship the host of heaven; …

(25, 26) Much uncertainty belongs to the interpretation of these verses and their connection in thought. Some commentators would treat Amos 5:25 as a statement, and not a question, the first word being read as a definite article, and not an interrogative prefix in the Hebrew. But the construction of the following words forbids this supposition, and nearly all exegetes follow the LXX., Vulg., Targ., in taking the sentence as interrogative. Is the expected answer negative or affirmative? Heb. usage points to the former. So Ewald and Keil According to the latter, the words apply to the nation as a whole, or to the great mass of the people, individual exceptions being passed by. The following verse is then taken in an adversative sense, "To me ye have offered no sacrifices, but ye have borne," &c. The opposition is between the Jehovah-worship, which they suspended, and the idol-worship which they carried on. This is a possible interpretation, as Driver (Heb. Tenses, 119a, foot-note) admits. But as that writer shows (l.c.), it is more in consonance with grammatical usage to translate in Amos 5:26 by a future, as Ewald does: "So ye shall carry away the tabernacle," &c., i.e., when driven into exile. To this thought Amos 5:27 forms a natural development: And I will carry you away captive, &c. Moreover, in the light of this interpretation the logical connection of Amos 5:21-27 becomes much simpler: "I, Jehovah, abhor the mechanical round of corrupt and hollow ceremonial cloaking wickedness of conduct. Live righteously. Did I exact punctilious discharge of ceremonial in the desert wanderings? [No.] Therefore I shall submit you once more to the discipline of exile wanderings." On the meaning of the difficult clause, Chiun your images, the star of your god, which ye made for yourselves, as well as on the rendering of the LXX. and St. Stephen's quotation of the passage, see Excursus B. Kuenen is scarcely justified in founding an argument on this passage as to the origin of the Sabbath.

EXCURSUS B (Amos 5:26).

Three obscure points render this verse one of the most difficult in the Old Testament.

1. As to tense. The interpretation to which preference has been given in the commentary on the text--the time being regarded as future--has been decided on grounds of grammatical usage only. But certainly the larger number of commentators have rendered the verb as a past tense, "But ye bore the tabernacle," &c., the time referred to being that of the desert wanderings. This view is upheld by Hitzig, Kuenen, Keil, Henderson, and also by R. S. Poole. It is also supported by the LXX.

2. The word Sikkth, rendered tabernacle, or tent, in the E.V. and by the LXX., is derived from a root signifying both to interweave and to cover--an etymology which confirms the above rendering. Ewald's conjecture that it signifies "stake," inferred from the Aramaic Sekkitho, is to be rejected. The conception of Moloch being carried in a tent may be illustrated from the Egyptian monuments of Rameses XII. Birch (Egypt, S. P. C. K., p. 149), refers to a tablet found in the south-west corner of Karnak: "The picture of the tablet represents Rameses holding a censer, and worshipping the ark of the god [Khons], which, partly covered with curtains, is placed in a boat . . . Figures of priests, a sphinx, and standards are in the boat, while twelve priests carry it on their shoulders."

3. Both Moloch and Chiun were evidently star-deities. R. S. Poole endeavours to connect Chiun with Semitic deities worshipped in Egypt (see art. "Remphan," Smith's Dict. of the Bible). The name Chiun appears as Remphan in the quotation of this passage in Stephen's speech (Acts 7:43). And both Remphan and Chiun were held by Mr. Poole to be the corresponding male and female deities of Asiatic type, Renpu and Ken. But the form Remphan can be clearly shown to have arisen from textual corruption, originating, perhaps, in some false analogy. In the New Testament passage the best MSS. read Rephan, and this reading has been adopted in our Revised Version, and occurs in nearly the same form in the LXX., from which Stephen was freely quoting. In the LXX. the original order of the clauses has suffered transposition, and it is certainly safer to adhere to the Hebrew text (as in Amos 9:11-12).

Rphan arose from the Hebrew text by the change of a single character. Instances of such interchange are not infrequent in the Old Testament. Yet the form Rephan, though corrupt, is invaluable, as indicating the true reading of the Hebrew word. The word for Chiun was read by the Masoretes as Kiyyn (according to Ewald, "pedestal" [?]). But the LXX. indicate, and much confirmatory testimony establishes the fact, that the word is to be read Kvan, and that Kvan, like the Ammonitish Moloch, represented the star-deity Saturn. Thus Kaivono is the form of the word in the Peshito. This view is supported by Aben Ezra and Kimchi, who cite Kivan as the name for the star Saturn in the Persian and Arabic. This star (see quotations in Henderson's Commentary) was held to exert malignant influence. Schrader (Cuneiform Inscriptions and the Old Testament, p. 443) compares the name Ka-ai-vanu, the Assyrian name for that planet.

Verse 25. - Ye have always been idolaters, corrupters of pure worship. Your service in the wilderness, when you were little exposed to external influence, was no more true and faithful than that which you offer now; that was as unacceptable as this. Have ye offered unto me? Did ye offer unto me? The answer expected is "No;" i.e. you did not so really, because your worship was mixed with falsehood, and was not offered simply and genuinely to me. It is certain, too, that during the sojourn in the wilderness sacrificial worship fell greatly into desuetude, as we know that the rite of circumcision was suspended (Joshua 5:5-7), the Passover was not duly celebrated, and Joshua urged the people to put away the strange gods from among them (Joshua 24:23). Moses, too, doubtless with a view to existing practices, warns them against worshipping the heavenly bodies (Deuteronomy 4:19), and offering sacrifice unto devils (seirim), "after whom they had gone a-whoring" (Leviticus 17:7). The prophets, too, allude to the idolatry practised in the desert (see Ezekiel 20:7-26; Hosea 9:10). But to argue (as some neologians do) from this passage of Amos that the Israelites during those forty years knew nothing of Jehovah, or that Amos himself denies that they offered him any worship, is absurd, seeing that the prophet presupposes the fact, and blames them for corrupting the Divine service and mingling the prescribed and enacted ritual with idolatrous accretions. Sacrifices; slain, bloody sacrifices. Offerings; bloodless sacrifices, meal offerings. Have ye offered unto me sacrifices and offerings,.... No; they were not offered to God, but to devils, to the golden calf, and to the host of heaven: so their fathers did

in the wilderness forty years; where sacrifices were omitted during that time, a round number for a broken one, it being about thirty eight years; and these their children were imitators of them, and offered sacrifice to idols too, and therefore deserved punishment as they: even ye,

O house of Israel? the ten tribes, who are here particularly charged and threatened; See Gill on Acts 7:42. 25, 26. Have ye offered? etc.—Yes: ye have. "But (all the time with strange inconsistency) ye have borne (aloft in solemn pomp) the tabernacle (that is, the portable shrine, or model tabernacle: small enough not to be detected by Moses; compare Ac 19:24) of your Molech" (that idol is "your" god; I am not, though ye go through the form of presenting offerings to Me). The question, "Have ye," is not a denial (for they did offer in the wilderness to Jehovah sacrifices of the cattle which they took with them in their nomad life there, Ex 24:4; Nu 7:1-89; 9:1, etc.), but a strong affirmation (compare 1Sa 2:27, 28; Jer 31:20; Eze 20:4). The sin of Israel in Amos' time is the very sin of their forefathers, mocking God with worship, while at the same time worshipping idols (compare Eze 20:39). It was clandestine in Moses' time, else he would have put it down; he was aware generally of their unfaithfulness, though not knowing the particulars (De 31:21, 27).

Molech … Chiun—"Molech" means "king" answering to Mars [Bengel]; the Sun [Jablonski]; Saturn, the same as "Chiun" [Maurer]. The Septuagint translates "Chiun" into Remphan, as Stephen quotes it (Ac 7:42, 43). The same god often had different names. Molech is the Ammonite name; Chiun, the Arabic and Persian name, written also Chevan. In an Arabic lexicon Chiun means "austere"; so astrologers represented Saturn as a planet baleful in his influence. Hence the Phoenicians offered human sacrifices to him, children especially; so idolatrous Israel also. Rimmon was the Syrian name (2Ki 5:18); pronounced as Remvan, or "Remphan," just as Chiun was also Chevan. Molech had the form of a king; Chevan, or Chiun, of a star [Grotius]. Remphan was the Egyptian name for Saturn: hence the Septuagint translator of Amos gave the Egyptian name for the Hebrew, being an Egyptian. [Hodius II, De Bibliorum Textibus Originalibus. 4.115]. The same as the Nile, of which the Egyptians made the star Saturn the representative [Harenberg]. Bengel considers Remphan or Rephan akin to Teraphim and Remphis, the name of a king of Egypt. The Hebrews became infected with Sabeanism, the oldest form of idolatry, the worship of the Saba or starry hosts, in their stay in the Arabian desert, where Job notices its prevalence (Job 31:26); in opposition, in Am 5:27, Jehovah declares Himself "the God of hosts."

the star of your god—R. Isaac Caro says all the astrologers represented Saturn as the star of Israel. Probably there was a figure of a star on the head of the image of the idol, to represent the planet Saturn; hence "images" correspond to "star" in the parallel clause. A star in hieroglyphics represents God (Nu 24:17). "Images" are either a Hebraism for "image," or refer to the many images made to represent Chiun.5:18-27 Woe unto those that desire the day of the Lord's judgments, that wish for times of war and confusion; as some who long for changes, hoping to rise upon the ruins of their country! but this should be so great a desolation, that nobody could gain by it. The day of the Lord will be a dark, dismal, gloomy day to all impenitent sinners. When God makes a day dark, all the world cannot make it light. Those who are not reformed by the judgments of God, will be pursued by them; if they escape one, another stands ready to seize them. A pretence of piety is double iniquity, and so it will be found. The people of Israel copied the crimes of their forefathers. The law of worshipping the Lord our God, is, Him only we must serve. Professors thrive so little, because they have little or no communion with God in their duties. They were led captive by Satan into idolatry, therefore God caused them to go into captivity among idolaters.
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