Amos 4:6
Parallel Verses
English Standard Version
“I gave you cleanness of teeth in all your cities, and lack of bread in all your places, yet you did not return to me,” declares the LORD.

King James Bible
And I also have given you cleanness of teeth in all your cities, and want of bread in all your places: yet have ye not returned unto me, saith the LORD.

American Standard Version
And I also have given you cleanness of teeth in all your cities, and want of bread in all your places; yet have ye not returned unto me, saith Jehovah.

Douay-Rheims Bible
Whereupon I also have given you dulness of teeth in all your cities, and want of bread in all your places: yet you have not returned to me, saith the Lord.

English Revised Version
And I also have given you cleanness of teeth in all your cities, and want of bread in all your places: yet have ye not returned unto me, saith the LORD.

Webster's Bible Translation
And I also have given you cleanness of teeth in all your cities, and want of bread in all your places: yet have ye not returned to me, saith the LORD.

Amos 4:6 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Because Israel would not desist from its idolatry, and entirely forgot the goodness of its God, He would destroy its might and glory (Hosea 13:1-8). Because it did not acknowledge the Lord as its help, its throne would be annihilated along with its capital; but this judgment would become to all that were penitent a regeneration to newness of life. Hosea 13:1. "When Ephraim spake, there was terror; he exalted himself in Israel; then he offended through Baal, and died. Hosea 13:2. And now they continue to sin, and make themselves molten images out of their silver, idols according to their understanding: manufacture of artists is it all: they say of them, Sacrificers of men: let them kiss calves." In order to show how deeply Israel had fallen through its apostasy, the prophet points to the great distinction which the tribe of Ephraim formerly enjoyed among the tribes of Israel. The two clauses of Hosea 13:1 cannot be so connected together as that נשׂא should be taken as a continuation of the infinitive דּבּר. The emphatic הוּא is irreconcilable with this. We must rather take רתת (ἁπ. λεγ., in Aramaean equals רטט, Jeremiah 49:24, terror, tremor) as the apodosis to kedabbēr 'Ephraim (when Ephraim spake), like שׂאת in Genesis 4:7 : "As Ephraim spake there was terror," i.e., men listened with fear and trembling (cf. Job 29:21). נשׂא is used intransitively, as in Nahum 1:5; Psalm 89:10. Ephraim, i.e., the tribe of Ephraim, "exalted itself in Israel," - not "it was distinguished among its brethren" (Hitzig), but "it raised itself to the government." The prophet has in his mind the attempts made by Ephraim to get the rule among the tribes, which led eventually to the secession of the ten tribes from the royal family of David, and the establishment of the kingdom of Israel by the side of that of Judah. When Ephraim had secured this, the object of its earnest endeavours, it offended through Baal; i.e., not only through the introduction of the worship of Baal in the time of Ahab (1 Kings 16:31.), but even through the establishment of the worship of the calves under Jeroboam (1 Kings 12:28), through which Jehovah was turned into a Baal. ויּמת, used of the state or kingdom, is equivalent to "was given up to destruction" (cf. Amos 2:2). The dying commenced with the introduction of the unlawful worship (cf. 1 Kings 12:30). From this sin Ephraim (the people of the ten tribes) did not desist: they still continue to sin, and make themselves molten images, etc., contrary to the express prohibition in Leviticus 19:4 (cf. Exodus 20:4). These words are not merely to be understood as signifying, that they added other idolatrous images in Gilgal and Beersheba to the golden calves (Amos 8:14); but they also involve their obstinate adherence to the idolatrous worship introduced by Jeroboam (compare 2 Kings 17:16). בּתבוּדם from תּבוּנה, with the feminine termination dropped on account of the suffix (according to Ewald, 257, d; although in the note Ewald regards this formation as questionable, and doubts the correctness of the reading): "according to their understanding," i.e., their proficiency in art.

The meaning of the second hemistich, which is very difficult, depends chiefly upon the view we take of זבחי אדם, viz., whether we render these words "they who sacrifice men," as the lxx, the fathers, and many of the rabbins and Christian expositors have done; or "the sacrificers of (among) men," as Kimchi, Bochart, Ewald, and others do, after the analogy of אביוני אדם in Isaiah 29:19. Apart from this, however, zōbhechē 'âdâm cannot possibly be taken as an independent sentence, such as "they sacrifice men," or "human sacrificers are they," unless with the lxx we change the participle זבחי arbitrarily into the perfect זבחוּ. As the words read, they must be connected with what follows or with what precedes. But if we connect them with what follows, we fail to obtain any suitable thought, whether we render it "human sacrificers (those who sacrifice men) kiss calves," or "the sacrificers among men kiss calves." The former is open to the objection that human sacrifices were not offered to the calves (i.e., to Jehovah, as worshipped under the symbol of a calf), but only to Moloch, and that the worshippers of Moloch did not kiss calves. The latter, "men who offer sacrifice kiss calves," might indeed be understood in this sense, that the prophet intended thereby to denounce the great folly, that men should worship animals; but this does not suit the preceding words הם אמרים, and it is impossible to see in what sense they could be employed. There is no other course left, therefore, than to connect Zōbhechē 'âdâm with what precedes, though not in the way proposed by Ewald, viz., "even to these do sacrificers of men say." This rendering is open to the following objections: (1) that הם after להם would have to be taken as an emphatic repetition of the pronoun, and we cannot find any satisfactory ground for this; and, (2) what is still more important, the fact that 'âmâr would be used absolutely, in the sense of "they speak in prayer," which, even apart from the "prayer," cannot be sustained by any other analogous example. These difficulties vanish if we take Zōbhechē 'âdâm as an explanatory apposition to hēm: "of them (the ‛ătsabbı̄m) they say, viz., the sacrificers from among men (i.e., men who sacrifice), Let them worship calves." By the apposition zōbhechē 'âdâm, and the fact that the object ‛ăgâlı̄m is placed first, so that it stands in immediate contrast to 'âdâm, the absurdity of men kissing calves, i.e., worshipping them with kisses (see at 1 Kings 19:18), is painted as it were before the eye.

Amos 4:6 Parallel Commentaries

Treasury of Scripture Knowledge

cleanness. From want of food, occasioned by severe famine.

and want.

Leviticus 26:26 And when I have broken the staff of your bread, ten women shall bake your bread in one oven...

Deuteronomy 28:38 You shall carry much seed out into the field, and shall gather but little in; for the locust shall consume it.

1 Kings 17:1 And Elijah the Tishbite, who was of the inhabitants of Gilead, said to Ahab, As the LORD God of Israel lives, before whom I stand...

1 Kings 18:2 And Elijah went to show himself to Ahab. And there was a sore famine in Samaria.

2 Kings 4:38 And Elisha came again to Gilgal: and there was a dearth in the land; and the sons of the prophets were sitting before him...

2 Kings 6:25-29 And there was a great famine in Samaria: and, behold, they besieged it, until an ass's head was sold for fourscore pieces of silver...

2 Kings 8:1 Then spoke Elisha to the woman, whose son he had restored to life, saying, Arise, and go you and your household...

Ezekiel 16:27 Behold, therefore I have stretched out my hand over you, and have diminished your ordinary food...

yet. See on ver.

Amos 4:8,9 So two or three cities wandered to one city, to drink water; but they were not satisfied: yet have you not returned to me...

2 Chronicles 28:22 And in the time of his distress did he trespass yet more against the LORD: this is that king Ahaz.

Isaiah 9:13 For the people turns not to him that smites them, neither do they seek the LORD of hosts.

Isaiah 26:11 LORD, when your hand is lifted up, they will not see: but they shall see, and be ashamed for their envy at the people; yes...

Jeremiah 5:3 O LORD, are not your eyes on the truth? you have stricken them, but they have not grieved; you have consumed them...

Jeremiah 8:5-7 Why then is this people of Jerusalem slid back by a perpetual backsliding? they hold fast deceit, they refuse to return...

Hosea 5:15 I will go and return to my place, till they acknowledge their offense, and seek my face: in their affliction they will seek me early.

Hosea 6:1 Come, and let us return to the LORD: for he has torn, and he will heal us; he has smitten, and he will bind us up.

Hosea 7:14-16 And they have not cried to me with their heart, when they howled on their beds: they assemble themselves for corn and wine...

Joel 2:12-14 Therefore also now, said the LORD, turn you even to me with all your heart, and with fasting, and with weeping, and with mourning...

Haggai 2:17 I smote you with blasting and with mildew and with hail in all the labors of your hands; yet you turned not to me, said the LORD.

Zechariah 1:3-6 Therefore say you to them, Thus said the LORD of hosts; Turn you to me, said the LORD of hosts, and I will turn to you...

Revelation 2:21 And I gave her space to repent of her fornication; and she repented not.

Revelation 9:20,21 And the rest of the men which were not killed by these plagues yet repented not of the works of their hands...

Revelation 16:10,11 And the fifth angel poured out his vial on the seat of the beast; and his kingdom was full of darkness...

Cross References
Isaiah 3:1
For behold, the Lord GOD of hosts is taking away from Jerusalem and from Judah support and supply, all support of bread, and all support of water;

Isaiah 9:13
The people did not turn to him who struck them, nor inquire of the LORD of hosts.

Jeremiah 5:3
O LORD, do not your eyes look for truth? You have struck them down, but they felt no anguish; you have consumed them, but they refused to take correction. They have made their faces harder than rock; they have refused to repent.

Jeremiah 14:18
If I go out into the field, behold, those pierced by the sword! And if I enter the city, behold, the diseases of famine! For both prophet and priest ply their trade through the land and have no knowledge.'"

Ezekiel 14:21
"For thus says the Lord GOD: How much more when I send upon Jerusalem my four disastrous acts of judgment, sword, famine, wild beasts, and pestilence, to cut off from it man and beast!

Joel 1:16
Is not the food cut off before our eyes, joy and gladness from the house of our God?

Haggai 2:17
I struck you and all the products of your toil with blight and with mildew and with hail, yet you did not turn to me, declares the LORD.

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