Amos 4:4
Parallel Verses
English Standard Version
“Come to Bethel, and transgress; to Gilgal, and multiply transgression; bring your sacrifices every morning, your tithes every three days;

King James Bible
Come to Bethel, and transgress; at Gilgal multiply transgression; and bring your sacrifices every morning, and your tithes after three years:

American Standard Version
Come to Beth-el, and transgress; to Gilgal, and multiply transgression; and bring your sacrifices every morning, and your tithes every three days;

Douay-Rheims Bible
Come ye to Bethel, and do wickedly: to Galgal, and multiply transgressions: and bring in the morning your victims, your tithes in three days.

English Revised Version
Come to Beth-el, and transgress; to Gilgal, and multiply transgression; and bring your sacrifices every morning, and your tithes every three days;

Webster's Bible Translation
Come to Beth-el and transgress; at Gilgal multiply transgression; and bring your sacrifices every morning, and your tithes after three years:

Amos 4:4 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

This punishment Israel well deserved. Hosea 12:12. "And Jacob fled to the fields of Aram; and Israel served for a wife, and for a wife did he keep guard. Hosea 12:13. And through a prophet Jehovah brought Israel out of Egypt, and through a prophet was he guarded. Hosea 12:14. Ephraim has stirred up bitter wrath; and his Lord will leave his blood upon him, and turn back his shame upon him." In order to show the people still more impressively what great things the Lord had done for them, the prophet recals the flight of Jacob, the tribe-father, to Mesopotamia, and how he was obliged to serve many years there for a wife, and to guard cattle; whereas God had redeemed Israel out of the Egyptian bondage, and had faithfully guarded it through a prophet. The flight of Jacob to Aramaea, and his servitude there, are mentioned not "to give prominence to his zeal for the blessing of the birthright, and his obedience to the commandment of God and his parents" (Cyr., Theod., Th. v. Mops.); nor "to bring out the double servitude of Israel - the first the one which the people had to endure in their forefather, the second the one which they had to endure themselves in Egypt" (Umbreit); nor "to lay stress upon the manifestation of the divine care towards Jacob as well as towards the people of Israel" (Ewald); for there is nothing at all about this in Hosea 12:12. The words point simply to the distress and affliction which Jacob had to endure, according to Genesis 29-31, as Calvin has correctly interpreted them. "Their father Jacob," he says, "who was he? what was his condition?... He was a fugitive from his country. Even if he had always lived at home, his father was only a stranger in the land. But he was compelled to flee into Syria. And how splendidly did he live there? He was with his uncle, no doubt, but he was treated quite as meanly as any common slave: he served for a wife. And how did he serve? He was the man who tended the cattle." Shâmar, the tending of cattle, was one of the hardest and lowest descriptions of servitude (cf. Genesis 30:31; Genesis 31:40; 1 Samuel 17:20). Sedēh 'ărâm (the field of Aram) is no doubt simply the Hebrew rendering of the Aramaean Paddan-'ărâm (Genesis 28:2; Genesis 31:18 : see at Genesis 25:20). Jacob's flight to Aramaea, where he had to serve, is contrasted in sv. 10 with the leading of Israel, the people sprung from Jacob, out of Egypt by a prophet, i.e., by Moses (cf. Deuteronomy 18:18); and the guarding of cattle by Jacob is placed in contrast with the guarding of Israel on the part of God through the prophet Moses, when he led them through the wilderness to Canaan. The object of this is to call to the nation's remembrance that elevation from the lowest condition, which they were to acknowledge with humility every year, according to Deuteronomy 26:5., when the first-fruits were presented before the Lord. For Ephraim had quite forgotten this. Instead of thanking the Lord for it by love and faithful devotedness to Him, it had provoked Him in the bitterest manner by its sins (הכעיס, to excite wrath, to provoke to anger: tamrūrı̄m, an adverbial accusative equals bitterly). For this should its blood-guiltiness remain upon it. According to Leviticus 20:9., dâmı̄m denotes grave crimes that are punishable by death. Nâtash, to let a thing alone, as in Exodus 23:11; or to leave behind, as in 1 Samuel 17:20, 1 Samuel 17:28. Leaving blood-guiltiness upon a person, is the opposite of taking away (נשׂא) or forgiving the sin, and therefore inevitably brings the punishment after it. Cherpâthō (its reproach or dishonour) is the dishonour which Ephraim had done to the Lord by sin and idolatry (cf. Isaiah 65:7). And this would be repaid to it by its Lord, i.e., by Jehovah.

Amos 4:4 Parallel Commentaries

Treasury of Scripture Knowledge

Come. A bitter irony and sarcasm, addressed to the idolatrous Israelites.

Amos 3:14 That in the day that I shall visit the transgressions of Israel on him I will also visit the altars of Bethel...

Ecclesiastes 11:9 Rejoice, O young man, in your youth; and let your heart cheer you in the days of your youth, and walk in the ways of your heart...

Ezekiel 20:39 As for you, O house of Israel, thus said the Lord GOD; Go you, serve you every one his idols, and hereafter also...

Joel 3:9-12 Proclaim you this among the Gentiles; Prepare war, wake up the mighty men, let all the men of war draw near; let them come up...

Matthew 23:32 Fill you up then the measure of your fathers.

Matthew 26:45 Then comes he to his disciples, and said to them, Sleep on now, and take your rest: behold, the hour is at hand...

Mark 14:41 And he comes the third time, and said to them, Sleep on now, and take your rest: it is enough, the hour is come; behold...

at Gilgal

Amos 5:5 But seek not Bethel, nor enter into Gilgal, and pass not to Beersheba: for Gilgal shall surely go into captivity...

Hosea 4:15 Though you, Israel, play the harlot, yet let not Judah offend; and come not you to Gilgal, neither go you up to Bethaven, nor swear...

Hosea 9:15 All their wickedness is in Gilgal: for there I hated them: for the wickedness of their doings I will drive them out of my house...

Hosea 12:11 Is there iniquity in Gilead? surely they are vanity: they sacrifice bullocks in Gilgal; yes...

and bring.

Numbers 28:3,4 And you shall say to them, This is the offering made by fire which you shall offer to the LORD...

and your.

Deuteronomy 14:28,29 At the end of three years you shall bring forth all the tithe of your increase the same year, and shall lay it up within your gates...

Deuteronomy 26:12 When you have made an end of tithing all the tithes of your increase the third year, which is the year of tithing...

three years. Heb. three years of days.

Cross References
Numbers 28:3
And you shall say to them, This is the food offering that you shall offer to the LORD: two male lambs a year old without blemish, day by day, as a regular offering.

Amos 3:14
"that on the day I punish Israel for his transgressions, I will punish the altars of Bethel, and the horns of the altar shall be cut off and fall to the ground.

Amos 5:5
but do not seek Bethel, and do not enter into Gilgal or cross over to Beersheba; for Gilgal shall surely go into exile, and Bethel shall come to nothing."

Amos 5:21
"I hate, I despise your feasts, and I take no delight in your solemn assemblies.

Amos 5:22
Even though you offer me your burnt offerings and grain offerings, I will not accept them; and the peace offerings of your fattened animals, I will not look upon them.

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