Amos 5:10
Parallel Verses
English Standard Version
They hate him who reproves in the gate, and they abhor him who speaks the truth.

King James Bible
They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly.

American Standard Version
They hate him that reproveth in the gate, and they abhor him that speaketh uprightly.

Douay-Rheims Bible
They have hated him that rebuketh in the gate: and have abhorred him that speaketh perfectly.

English Revised Version
They hate him that reproveth in the gate, and they abhor him that speaketh uprightly.

Webster's Bible Translation
They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly.

Amos 5:10 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

After the prophet has set before the sinful nation in various ways its own guilt, and the punishment that awaits it, viz., the destruction of the kingdom, he concludes his addresses with a call to thorough conversion to the Lord, and the promise that the Lord will bestow His grace once more upon those who turn to Him, and will bless them abundantly (Hosea 14:1-8). Hosea 14:1. (Heb. Bib. v. 2). "Return, O Israel, to Jehovah thy God; for thou hast stumbled through thy guilt. Hosea 14:2. Take with you words, and turn to Jehovah; say ye to Him, Forgive all guilt, and accept what is good, that we may offer our lips as bullocks. Hosea 14:3. Asshur will not help us: we will not ride upon horses, nor say 'Our God' any more to the manufacture of our own hands; for with Thee the orphan findeth compassion." There is no salvation for fallen man without return to God. It is therefore with a call to return to the Lord their God, that the prophet opens the announcement of the salvation with which the Lord will bless His people, whom He has brought to reflection by means of the judgment (cf. Deuteronomy 4:30; Deuteronomy 30:1.). שׁוּב עד יי, to return, to be converted to the Lord, denotes complete conversion; שׁוּב אל is, strictly speaking, simply to turn towards God, to direct heart and mind towards Him. By kâshaltâ sin is represented as a false step, which still leaves it possible to return; so that in a call to conversion it is very appropriately chosen. But if the conversion is to be of the right kind, it must begin with a prayer for the forgiveness of sin, and attest itself by the renunciation of earthly help and simple trust in the mercy of God. Israel is to draw near to God in this state of mind. "Take with you words," i.e., do not appear before the Lord empty (Exodus 23:15; Exodus 34:20); but for this ye do not require outward sacrifices, but simply words, sc. those of confession of your guilt, as the Chaldee has correctly explained it. The correctness of this explanation is evident from the confession of sin which follows, with which they are to come before God. In כּל־תּשּׂא עון, the position of col at the head of the sentence may be accounted for from the emphasis that rests upon it, and the separation of ‛âvōn, from the fact that col was beginning to acquire more of the force of an adjective, like our all (thus 2 Samuel 1:9; Job 27:3 : cf. Ewald, 289, a; Ges. 114, 3, Anm. 1). Qach tōbh means neither "accept goodness," i.e., let goodness be shown thee (Hitzig), nor "take it as good," sc. that we pray (Grotius, Ros.); but in the closest connection with what proceeds: Accept the only good thing that we are able to bring, viz., the sacrifices of our lips. Jerome has given the correct interpretation, viz.: "For unless Thou hadst borne away our evil things, we could not possibly have the good thing which we offer Thee;" according to that which is written elsewhere (Psalm 37:27), "Turn from evil, and do good." שׂפתינוּ ... וּנשׁלּמה, literally, "we will repay (pay) as young oxen our lips," i.e., present the prayers of our lips as thank-offerings. The expression is to be explained from the fact that shillēm, to wipe off what is owing, to pay, is a technical term, applied to the sacrifice offered in fulfilment of a vow (Deuteronomy 23:22; Psalm 22:26; Psalm 50:14, etc.), and that pârı̄m, young oxen, were the best animals for thank-offerings (Exodus 24:5). As such thank-offerings, i.e., in the place of the best animal sacrifices, they would offer their lips, i.e., their prayers, to God (cf. Psalm 51:17-19; Psalm 69:31-32). In the Sept. rendering, ἀποδώσομεν καρπὸν χείλεων, to which there is an allusion in Hebrews 13:15, פּרים has been confounded with פּרי, as Jerome has already observed. but turning to God requires renunciation of the world, of its power, and of all idolatry. Rebellious Israel placed its reliance upon Assyria and Egypt (Hosea 5:13; Hosea 7:11; Hosea 8:9). It will do this no longer. The riding upon horses refers partly to the military force of Egypt (Isaiah 31:1), and partly to their own (Hosea 1:7; Isaiah 2:7). For the expression, "neither will we say to the work of our hands," compare Isaiah 42:17; Isaiah 44:17. אשׁר בּך, not "Thou with whom," but "for with Thee" ('ăsher as in Deuteronomy 3:24). The thought, "with Thee the orphan findeth compassion," as God promises in His word (Exodus 22:22; Deuteronomy 10:18), serves not only as a reason for the resolution no longer to call the manufacture of their own hands God, but generally for the whole of the penitential prayer, which they are encouraged to offer by the compassionate nature of God. In response to such a penitential prayer, the Lord will heal all His people's wounds, and bestow upon them once more the fulness of the blessings of His grace. The prophet announces this in Isaiah 44:4-8 as the answer from the Lord.

Amos 5:10 Parallel Commentaries

Treasury of Scripture Knowledge

hate.

Amos 7:10-17 Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying...

1 Kings 18:17 And it came to pass, when Ahab saw Elijah, that Ahab said to him, Are you he that troubles Israel?

1 Kings 21:20 And Ahab said to Elijah, Have you found me, O my enemy? And he answered, I have found you...

1 Kings 22:8 And the king of Israel said to Jehoshaphat, There is yet one man, Micaiah the son of Imlah, by whom we may inquire of the LORD...

2 Chronicles 24:20-22 And the Spirit of God came on Zechariah the son of Jehoiada the priest, which stood above the people, and said to them, Thus said God...

2 Chronicles 25:16 And it came to pass, as he talked with him, that the king said to him, Are you made of the king's counsel? forbear...

2 Chronicles 36:16 But they mocked the messengers of God, and despised his words, and misused his prophets...

Proverbs 9:7,8 He that reproves a scorner gets to himself shame: and he that rebukes a wicked man gets himself a blot...

Isaiah 29:21 That make a man an offender for a word, and lay a snare for him that reproves in the gate...

Jeremiah 20:7-10 O LORD, you have deceived me, and I was deceived; you are stronger than I, and have prevailed: I am in derision daily...

John 7:7 The world cannot hate you; but me it hates, because I testify of it, that the works thereof are evil.

John 15:19,22-24 If you were of the world, the world would love his own: but because you are not of the world, but I have chosen you out of the world...

Revelation 11:10 And they that dwell on the earth shall rejoice over them, and make merry, and shall send gifts one to another...

abhor.

Jeremiah 17:16,17 As for me, I have not hastened from being a pastor to follow you: neither have I desired the woeful day; you know...

John 3:20 For every one that does evil hates the light, neither comes to the light, lest his deeds should be reproved.

John 8:45-47 And because I tell you the truth, you believe me not...

Cross References
Galatians 4:16
Have I then become your enemy by telling you the truth?

1 Kings 22:8
And the king of Israel said to Jehoshaphat, "There is yet one man by whom we may inquire of the LORD, Micaiah the son of Imlah, but I hate him, for he never prophesies good concerning me, but evil." And Jehoshaphat said, "Let not the king say so."

Proverbs 15:12
A scoffer does not like to be reproved; he will not go to the wise.

Isaiah 29:21
who by a word make a man out to be an offender, and lay a snare for him who reproves in the gate, and with an empty plea turn aside him who is in the right.

Isaiah 59:15
Truth is lacking, and he who departs from evil makes himself a prey. The LORD saw it, and it displeased him that there was no justice.

Jeremiah 17:16
I have not run away from being your shepherd, nor have I desired the day of sickness. You know what came out of my lips; it was before your face.

Jeremiah 38:7
When Ebed-melech the Ethiopian, a eunuch who was in the king's house, heard that they had put Jeremiah into the cistern--the king was sitting in the Benjamin Gate--

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