Amos 2:14
Parallel Verses
English Standard Version
Flight shall perish from the swift, and the strong shall not retain his strength, nor shall the mighty save his life;

King James Bible
Therefore the flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself:

American Standard Version
And flight shall perish from the swift; and the strong shall not strengthen his force; neither shall the mighty deliver himself;

Douay-Rheims Bible
And flight shall perish from the swift, and the valiant shall not possess his strength, neither shall the strong save his life.

English Revised Version
And flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself:

Webster's Bible Translation
Therefore the flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself:

Amos 2:14 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Nevertheless the Lord continued to show love to them. Hosea 11:3, Hosea 11:4. "And I, I have taught Ephraim to walk: He took them in His arms, and they did not know that I healed them. I drew them with bands of a man, with cords of love, and became to them like a lifter up of the yoke upon their jaws, and gently towards him did I give (him) food." תּרגּלתּי, a hiphil, formed after the Aramaean fashion (cf. Ges. 55, 5), by hardening the ה into ת, and construed with ל, as the hiphil frequently is (e.g., Hosea 10:1; Amos 8:9), a denom. of רגל, to teach to walk, to guide in leading-strings, like a child that is being trained to walk. It is a figurative representation of paternal care foz a child's prosperity. קחם, per aphaeresin, for לקחם, like קח for לקח in Ezekiel 17:5. The sudden change from the first person to the third seems very strange to our ears; but it is not uncommon in Hebrew, and is to be accounted for here from the fact, that the prophet could very easily pass from speaking in the name of God to speaking of God Himself. קח cannot be either an infinitive or a participle, on account of the following word זרועתיו, his arms. The two clauses refer chiefly to the care and help afforded by the Lord to His people in the Arabian desert; and the prophet had Deuteronomy 1:31 floating before his mind: "in the wilderness the Lord thy God bare thee, as a man doth bear his son." The last clause also refers to this, רפאתים pointing back to Exodus 15:26, where the Lord showed Himself as the physician of Israel, by making the bitter water at Marah drinkable, and at the same time as their helper out of every trouble. In Hosea 11:4, again, there is a still further reference to the manifestation of the love of God to Israel on the journey through the wilderness. חבלי אדם, cords with which men are led, more especially children that are weak upon their feet, in contrast with ropes, with which men control wild, unmanageable beasts (Psalm 32:9), are a figurative representation of the paternal, human guidance of Israel, as explained in the next figure, "cords of love." This figure leads on to the kindred figure of the yoke laid upon beasts, to harness them for work. As merciful masters lift up the yoke upon the cheeks of their oxen, i.e., push it so far back that the animals can eat their food in comfort, so has the Lord made the yoke of the law, which has been laid upon His people, both soft and light. As הרים על על does not mean to take the yoke away from (מעל) the cheeks, but to lift it above the cheeks, i.e., to make it easier, by pushing it back, we cannot refer the words to the liberation of Israel from the bondage of Egypt, but can only think of what the Lord did, to make it easy for the people to observe the commandments imposed upon them, when they were received into His covenant (Exodus 24:3, Exodus 24:7), including not only the many manifestations of mercy which might and ought to have allured them to reciprocate His love, and yield a willing obedience to His commandments, but also the means of grace provided in their worship, partly in the institution of sacrifice, by which a way of approach was opened to divine grace to obtain forgiveness of sin, and partly in the institution of feasts, at which they could rejoice in the gracious gifts of their God. ואט is not the first pers. imperf. hiphil of נטה ("I inclined myself to him;" Symm., Syr., and others), in which case we should expect ואט, but an adverb, softly, comfortably; and אליו belongs to it, after the analogy of 2 Samuel 18:5. אוכיל is an anomalous formation for אאכיל, like אוביד for אאביד in Jeremiah 46:8 (cf. Ewald, 192, d; Ges. 68, 2, Anm. 1). Jerome has given the meaning quite correctly: "and I gave them manna for food in the desert, which they enjoyed."

Amos 2:14 Parallel Commentaries

Treasury of Scripture Knowledge

the flight.

Amos 9:1-3 I saw the LORD standing on the altar: and he said, Smite the lintel of the door, that the posts may shake: and cut them in the head...

Job 11:20 But the eyes of the wicked shall fail, and they shall not escape, and their hope shall be as the giving up of the ghost.

.

Ecclesiastes 9:11 I returned, and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise...

Isaiah 30:16 But you said, No; for we will flee on horses; therefore shall you flee: and, We will ride on the swift...

Jeremiah 9:23 Thus said the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might...

himself. Heb. his soul, or life.

Cross References
Psalm 33:16
The king is not saved by his great army; a warrior is not delivered by his great strength.

Ecclesiastes 9:11
Again I saw that under the sun the race is not to the swift, nor the battle to the strong, nor bread to the wise, nor riches to the intelligent, nor favor to those with knowledge, but time and chance happen to them all.

Isaiah 30:16
and you said, "No! We will flee upon horses"; therefore you shall flee away; and, "We will ride upon swift steeds"; therefore your pursuers shall be swift.

Isaiah 30:17
A thousand shall flee at the threat of one; at the threat of five you shall flee, till you are left like a flagstaff on the top of a mountain, like a signal on a hill.

Jeremiah 9:23
Thus says the LORD: "Let not the wise man boast in his wisdom, let not the mighty man boast in his might, let not the rich man boast in his riches,

Jeremiah 25:35
No refuge will remain for the shepherds, nor escape for the lords of the flock.

Jeremiah 39:4
When Zedekiah king of Judah and all the soldiers saw them, they fled, going out of the city at night by way of the king's garden through the gate between the two walls; and they went toward the Arabah.

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