Amos 2:5
Parallel Verses
English Standard Version
So I will send a fire upon Judah, and it shall devour the strongholds of Jerusalem.”

King James Bible
But I will send a fire upon Judah, and it shall devour the palaces of Jerusalem.

American Standard Version
but I will send a fire upon Judah, and it shall devour the palaces of Jerusalem.

Douay-Rheims Bible
And I will send a fire into Juda, and it shall devour the houses of Jerusalem.

English Revised Version
but I will send a fire upon Judah, and it shall devour the palaces of Jerusalem.

Webster's Bible Translation
But I will send a fire upon Judah, and it shall devour the palaces of Jerusalem.

Amos 2:5 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

After the threatening of punishment has thus been extended in Hosea 10:8, even to the utter ruin of the kingdom, the prophet returns in Hosea 10:9 to the earlier times, for the purpose of exhibiting in a new form and deeply rooted sinfulness of the people, and then, under cover of an appeal to them to return to righteousness, depicting still further the time of visitation, and (in Hosea 10:14, Hosea 10:15) predicting with still greater clearness the destruction of the kingdom and the overthrow of the monarchy. Hosea 10:9. "Since the days of Gibeah hast thou sinned, O Israel: there have they remained: the war against the sons of wickedness did not overtake them at Gibeah. Hosea 10:10. According to my desire shall I chastise them; and nations will be gathered together against them, to bind them to their two transgressions." Just as in Hosea 9:9, the days of Gibeah, i.e., the days when that ruthless crime was committed at Gibeah upon the concubine of the Levite, are mentioned as a time of deep corruption; so are those days described in the present passage as the commencement of Israel's sin. For it is as obvious that מיממי is not to be understood in a comparative sense, as it is that the days of Gibeah are not to be taken as referring to the choice of Saul, who sprang from Gibeah, to be their king (Chald.). The following words, שׁם עמדוּ גגו, which are very difficult, and have been variously explained, do not describe the conduct of Israel in those days; for, in the first place, the statement that the war did not overtake them is by no means in harmony with this, since the other tribes avenged that crime so severely that the tribe of Benjamin was almost exterminated; and secondly, the suffix attached to תּשּׂיגם evidently refers to the same persons as that appended to אסּ'רם in Hosea 9:10, i.e., to the Israelites of the ten tribes, to which Hosea foretels the coming judgment. These are therefore the subject to עמדוּ, and consequently עמד signifies to stand, to remain, to persevere (cf. Isaiah 47:12; Jeremiah 32:14). There, in Gibeah, did they remain, that is to say, they persevered in the sin of Gibeah, without the war at Gibeah against the sinners overtaking them (the imperfect, in a subordinated clause, used to describe the necessary consequence; and עלוה transposed from עולה mo, like זעוה in Deuteronomy 28:25 for זועה). The meaning is, that since the days of Gibeah the Israelites persist in the same sin as the Gibeahites; but whereas those sinners were punished and destroyed by the war, the ten tribes still live on in the same sin without having been destroyed by any similar war. Jehovah will now chastise them for it. בּאוּתי, in my desire, equivalent to according to my wish - an anthropomorphic description of the severity of the chastisement. ואסּ'רם from יסר (according to Ewald, 139, a), with the Vav of the apodosis. The chastisement will consist in the fact, that nations will be gathered together against Israel בּאסרם, lit., at their binding, i.e., when I shall bind them. The chethib עינתם cannot well be the plural of עין, because the plural עינות is not used for the eyes; and the rendering, "before their two eyes," in the sense of "without their being able to prevent it" (Ewald), yields the unheard-of conception of binding a person before his own eyes; and, moreover, the use of שׁתּי עינות instead of the simple dual would still be left unexplained. We must therefore give the preference to the keri עונת, and regard the chethib as another form, that may be accounted for from the transition of the verbs עי into עו, and עונת as a contraction of עונת, since עונה cannot be shown to have either the meaning of "sorrow" (Chald., A. E.), or that of the severe labour of "tributary service." And, moreover, neither of these meanings would give us a suitable thought; whilst the very same objection may be brought against the supposition that the doubleness of the work refers to Ephraim and Judah, which has been brought against the rendering "to bind to his furrows," viz., that it would be non solum ineptum, sed locutionis monstrum. לשׁתּי עונתם, "to their two transgression" to bind them: i.e., to place them in connection with the transgressions by the punishment, so that they will be obliged to drag them along like beasts of burden. By the two transgressions we are to understand neither the two golden calves at Bethel and Daniel (Hitzig), nor unfaithfulness towards Jehovah and devotedness to idols, after Jeremiah 2:13 (Cyr., Theod.); but their apostasy from Jehovah and the royal house of David, in accordance with Hosea 3:5, where it is distinctly stated that the ultimate conversion of the nation will consist in its seeking Jehovah and David their king.

Amos 2:5 Parallel Commentaries

Treasury of Scripture Knowledge

I will.

Jeremiah 17:27 But if you will not listen to me to hallow the sabbath day, and not to bear a burden...

Jeremiah 21:10 For I have set my face against this city for evil, and not for good, said the LORD...

Jeremiah 37:8-10 And the Chaldeans shall come again, and fight against this city, and take it, and burn it with fire...

Jeremiah 39:8 And the Chaldeans burned the king's house, and the houses of the people, with fire, and broke down the walls of Jerusalem.

Jeremiah 52:13 And burned the house of the LORD, and the king's house; and all the houses of Jerusalem, and all the houses of the great men...

Hosea 8:14 For Israel has forgotten his Maker, and builds temples; and Judah has multiplied fenced cities: but I will send a fire on his cities...

Cross References
2 Kings 25:9
And he burned the house of the LORD and the king's house and all the houses of Jerusalem; every great house he burned down.

Jeremiah 17:27
But if you do not listen to me, to keep the Sabbath day holy, and not to bear a burden and enter by the gates of Jerusalem on the Sabbath day, then I will kindle a fire in its gates, and it shall devour the palaces of Jerusalem and shall not be quenched.'"

Jeremiah 21:10
For I have set my face against this city for harm and not for good, declares the LORD: it shall be given into the hand of the king of Babylon, and he shall burn it with fire.'

Hosea 8:14
For Israel has forgotten his Maker and built palaces, and Judah has multiplied fortified cities; so I will send a fire upon his cities, and it shall devour her strongholds.

Amos 3:11
Therefore thus says the Lord GOD: "An adversary shall surround the land and bring down your defenses from you, and your strongholds shall be plundered."

Amos 3:15
I will strike the winter house along with the summer house, and the houses of ivory shall perish, and the great houses shall come to an end," declares the LORD.

Amos 7:4
This is what the Lord GOD showed me: behold, the Lord GOD was calling for a judgment by fire, and it devoured the great deep and was eating up the land.

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