English Standard Version
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.”
King James Bible
Therefore thus saith the Lord GOD; An adversary there shall be even round about the land; and he shall bring down thy strength from thee, and thy palaces shall be spoiled.
American Standard Version
Therefore thus saith the Lord Jehovah: An adversary there shall be , even round about the land; and he shall bring down thy strength from thee, and thy palaces shall be plundered.
Therefore thus saith the Lord God: The land shall be in tribulation, and shall be compassed about: and thy strength shall be taken away from thee, and thy houses shall be spoiled.
English Revised Version
Therefore thus saith the Lord GOD: An adversary there shall be, even round about the land: and he shall bring down thy strength from thee, and thy palaces shall be spoiled.
Webster's Bible Translation
Therefore thus saith the Lord GOD; An adversary there shall be even around the land; and he shall bring down thy strength from thee, and thy palaces shall be plundered.
Amos 3:11 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
"He held his brother's heel in the womb, and in his man's strength he fought with God. Hosea 12:4. He fought against the angel, and overcame; wept, and prayed to Him: at Bethel he found Him, and there He talked with us. Hosea 12:5. And Jehovah, God of hosts, Jehovah is His remembrance." The name Jacob, which refers to the patriarch himself in Hosea 12:3, forms the link between Hosea 12:2 and Hosea 12:3. The Israelites, as descendants of Jacob, were to strive to imitate the example of their forefather. His striving hard for the birthright, and his wrestling with God, in which he conquered by prayer and supplication, are types and pledges of salvation to the tribes of Israel which bear his name.
(Note: "He shows what good Jacob received, and the son is named in the father: he calls to remembrance the ancient history, that they may see both the mercy of God towards Jacob, and his resolute firmness towards the Lord." - Jerome.)
עקב, a denom. from עקב, "to hold the heel" equals אחז בּעקב in Genesis 25:26, which the prophet has in his mind, not "to overreach," as in Genesis 27:36 and Jeremiah 9:3. For the wrestling with God, mentioned in the second clause of the verse, proves most indisputably that Jacob's conduct is not held up before the people for a warning, as marked by cunning or deceit, as Umbreit and Hitzig suppose, but is set before them for their imitation, as an eager attempt to secure the birthright and the blessing connected with it. This shows at the same time, that the holding of the heel in the mother's womb is not quoted as a proof of the divine election of grace, and, in fact, that there is no reference at all to the circumstance, that "even when Jacob was still in his mother's womb, he did this not by his own strength, but by the mercy of God, who knows and loves those whom He has predestinated" (Jerome). בּאונו, is his manly strength (cf. Genesis 49:3) he wrestled with God (Genesis 32:25-29). This conflict (for the significance of which in relation to Jacob's spiritual life, see the discussion at Genesis l.c.) is more fully described in Hosea 12:4, for the Israelites to imitate. מלאך is the angel of Jehovah, the revealer of the invisible God (see the Commentary on the Pentateuch, pp. 118ff. transl.). ויּכל is from Genesis 32:29. The explanatory clause, "he wept, and made supplication to Him" (after Genesis 32:27), gives the nature of the conflict. It was a contest with the weapons of prayer; and with these he conquered. These weapons are also at the command of the Israelites, if they will only use them. The fruit of the victory was, that he (Jacob) found Him (God) at Bethel. This does not refer to the appearance of God to Jacob on his flight to Mesopotamia (Genesis 28:11), but to that recorded in Genesis 35:9., when God confirmed his name of Israel, and renewed the promises of His blessing. And there, continues the prophet, He (God) spake with us; i.e., not there He speaks with us still, condemning by His prophets the idolatry at Bethel (Amos 5:4-5), as Kimchi supposes; but, as the imperfect ידבּר corresponds to ימצאנּוּ, "there did He speak to us through Jacob," i.e., what He there said to Jacob applies to us.
(Note: "Let it be carefully observed, that God is said to have talked at Bethel not with Jacob only, but with all his posterity. That is to say, the things which are here said to have been done by Jacob, and to have happened to him, had not regard to himself only, but to all the race that sprang from him, and were signs of the good fortune which they either would, or certainly might enjoy" (Lackemacher in Rosenmller's Scholia).)
The explanation of this is given in Hosea 12:5, where the name is recalled in which God revealed Himself to Moses, when He first called him (Exodus 3:15), i.e., in which He made known to him His true nature. Yehōvâh zikhrō is taken literally from זה זכרי לדר דּר; but there the name Jehovah is still further defined by "the God of Abraham, Isaac, and Jacob," here by "the God of hosts." This difference needs consideration. The Israelites in the time of Moses could only put full confidence in the divine call of Moses to be their deliverer out of the bondage of Egypt, on the ground that He who called him was the God who had manifested Himself to the patriarchs as the God of salvation; but for the Israelites of Hosea's time, the strength of their confidence in Jehovah arose from the fact that Jehovah was the God of hosts, i.e., the God who, because He commands the forces of heaven, both visible and invisible, rules with unrestricted omnipotence on earth as well as in heaven (see at 1 Samuel 1:3).
Treasury of Scripture Knowledge
The sons of Jacob came upon the slain and plundered the city, because they had defiled their sister.
So I will send a fire upon Judah, and it shall devour the strongholds of Jerusalem."
The Lord GOD has sworn by himself, declares the LORD, the God of hosts: "I abhor the pride of Jacob and hate his strongholds, and I will deliver up the city and all that is in it."
"For behold, I will raise up against you a nation, O house of Israel," declares the LORD, the God of hosts; "and they shall oppress you from Lebo-hamath to the Brook of the Arabah."
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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.