Amos 5:2
Parallel Verses
English Standard Version
“Fallen, no more to rise, is the virgin Israel; forsaken on her land, with none to raise her up.”

King James Bible
The virgin of Israel is fallen; she shall no more rise: she is forsaken upon her land; there is none to raise her up.

American Standard Version
The virgin of Israel is fallen; she shall no more rise: she is cast down upon her land; there is none to raise her up.

Douay-Rheims Bible
The virgin of Israel is cast down upon her land, there is none to raise her up.

English Revised Version
The virgin of Israel is fallen; she shall no more rise: she is cast down upon her land; there is none to raise her up.

Webster's Bible Translation
The virgin of Israel is fallen; she shall no more rise! she is forsaken upon her land; there is none to raise her up.

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

Hosea 13:9 commences a new strophe, in which the prophet once more discloses to the people the reason for their corruption (Hosea 13:9-13); and after pointing to the saving omnipotence of the Lord (Hosea 13:14), holds up before them utter destruction as the just punishment for their guilt (Hosea 13:15 and Hosea 14:1). Hosea 13:9. "O Israel, it hurls thee into destruction, that thou (art) against me, thy help. Hosea 13:10. Where is thy king? that he may help thee in all thy cities: and (where) they judges? of whom thou saidst, Give me king and princes! Hosea 13:11. I give thee kings in my anger, and take them away in my wrath." שׁחתך does not combine together the verbs in Hosea 13:8, as Hitzig supposes; nor does Hosea 13:9 give the reason for what precedes, but shichethkhâ is explained by Hosea 13:10, from which we may see that a new train of thought commences with Hosea 13:9. Shichēth does not mean to act corruptly here, as in Deuteronomy 32:5; Deuteronomy 9:12, and Exodus 32:7, but to bring into corruption, to ruin, as in Genesis 6:17; Genesis 9:15; Numbers 32:15, etc. The sentence כּי בי וגו cannot be explained in any other way than by supplying the pronoun אתּה, as a subject taken from the suffix to שׁחתך (Marck, and nearly all the modern commentators). "This throws thee into distress, that thou hast resisted me, who am thy help." בעזרך: as in Deuteronomy 33:26, except that ב is used in the sense of against, as in Genesis 16:12; 2 Samuel 24:17, etc. This opposition did not take place, however, when all Israel demanded a king of Samuel (1 Samuel 8:5). For although this desire is represented there (Hosea 13:7) as the rejection of Jehovah, Hosea is speaking here simply of the Israel of the ten tribes. The latter rebelled against Jehovah, when they fell away from the house of David, and made Jeroboam their king, and with contempt of Jehovah put their trust in the might of their kings of their own choosing (1 Kings 12:16.). But these kings could not afford them any true help. The question, "Where" ('ehı̄ only occurs here and twice in Hosea 13:14, for אי or איה, possibly simply from a dialectical variation - vid. Ewald, 104, c - and is strengthened by אפוא, as in Job 17:15), "Where is thy king, that he may help thee?" does not presuppose that Israel had no king at all at that time, and that the kingdom was in a state of anarchy, but simply that it had no king who could save it, when the foe, the Assyrian, attacked it in all its cities. Before shōpheteykhâ (thy judges) we must repeat 'ĕhı̄ (where). The shōphetı̄m, as the use of the word sârı̄m (princes) in its stead in the following clause clearly shows, are not simple judges, but royal counsellors and ministers, who managed the affairs of the kingdom along with the king, and superintended the administration of justice. The saying, "Give me a king and princes," reminds us very forcibly of the demand of the people in the time of Samuel; but they really refer simply to the desire of the ten tribes for a king of their own, which manifested itself in their dissatisfaction with the rule of the house of David, and their consequent secession, and to their persistence in this secession amidst all the subsequent changes of the government. We cannot therefore take the imperfects אתּן and אקּח in Hosea 13:11 as pure preterites, i.e., we cannot understand them as referring simply to the choice of Jeroboam as king, and to his death. The imperfects denote an action that is repeated again and again, for which we should use the present, and refer to all the kings that the kingdom of the ten tribes had received and was receiving still, and to their removal. God in His wrath gives the sinful nation kings and takes them away, in order to punish the nation through its kings. This applies not merely to the kings who followed one another so rapidly through conspiracy and murder, although through these the kingdom was gradually broken up and its dissolution accelerated, but to the rulers of the ten tribes as a whole. God gave the tribes who were discontented with the theocratical government of David and Solomon a king of their own, that He might punish them for their resistance to His government, which came to light in the rebellion against Rehoboam. He suspended the division of the kingdom not only over Solomon, as a punishment for his idolatry, but also over the rebellious ten tribes, who, when they separated themselves from the royal house to which the promise had been given of everlasting duration, were also separated from the divinely appointed worship and altar, and given up into the power of their kings, who hurled one another from the throne; and God took away this government from them to chastise them for their sins, by giving them into the power of the heathen, and by driving them away from His face. It is to this last thought, that what follows is attached. The removal of the king in wrath would occur, because the sin of Ephraim was reserved for punishment.

Amos 5:2 Parallel Commentaries

Treasury of Scripture Knowledge

virgin.

Isaiah 37:22 This is the word which the LORD has spoken concerning him; The virgin, the daughter of Zion, has despised you, and laughed you to scorn...

Jeremiah 14:17 Therefore you shall say this word to them; Let my eyes run down with tears night and day, and let them not cease...

Jeremiah 18:13 Therefore thus said the LORD; Ask you now among the heathen, who has heard such things...

Jeremiah 31:4 Again I will build you, and you shall be built, O virgin of Israel: you shall again be adorned with your tabrets...

Lamentations 2:13 What thing shall I take to witness for you? what thing shall I liken to you, O daughter of Jerusalem? what shall I equal to you...

is fallen.

2 Kings 15:29 In the days of Pekah king of Israel came Tiglathpileser king of Assyria, and took Ijon, and Abelbethmaachah, and Janoah, and Kedesh...

2 Kings 17:16 And they left all the commandments of the LORD their God, and made them molten images, even two calves, and made a grove...

Isaiah 3:8 For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are against the LORD...

Hosea 14:1 O Israel, return to the LORD your God; for you have fallen by your iniquity.

she shall.

Isaiah 14:21 Prepare slaughter for his children for the iniquity of their fathers; that they do not rise, nor possess the land...

Isaiah 24:20 The earth shall reel to and fro like a drunkard, and shall be removed like a cottage...

Isaiah 43:17 Which brings forth the chariot and horse, the army and the power; they shall lie down together, they shall not rise: they are extinct...

Jeremiah 51:64 And you shall say, Thus shall Babylon sink, and shall not rise from the evil that I will bring on her: and they shall be weary...

she is.

Jeremiah 4:20 Destruction on destruction is cried; for the whole land is spoiled: suddenly are my tents spoiled, and my curtains in a moment.

none.

Amos 7:2-5 And it came to pass, that when they had made an end of eating the grass of the land, then I said, O Lord GOD, forgive, I beseech you...

Amos 9:11 In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins...

Isaiah 51:17,18 Awake, awake, stand up, O Jerusalem, which have drunk at the hand of the LORD the cup of his fury...

Jeremiah 2:27 Saying to a stock, You are my father; and to a stone, You have brought me forth: for they have turned their back to me...

Jeremiah 30:12-14 For thus said the LORD, Your bruise is incurable, and your wound is grievous...

Lamentations 1:16-19 For these things I weep; my eye, my eye runs down with water, because the comforter that should relieve my soul is far from me...

Ezekiel 16:36,37 Thus said the Lord GOD; Because your filthiness was poured out...

Hosea 6:2 After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.

Cross References
Isaiah 51:18
There is none to guide her among all the sons she has borne; there is none to take her by the hand among all the sons she has brought up.

Jeremiah 8:4
"You shall say to them, Thus says the LORD: When men fall, do they not rise again? If one turns away, does he not return?

Jeremiah 14:17
"You shall say to them this word: 'Let my eyes run down with tears night and day, and let them not cease, for the virgin daughter of my people is shattered with a great wound, with a very grievous blow.

Jeremiah 50:32
The proud one shall stumble and fall, with none to raise him up, and I will kindle a fire in his cities, and it will devour all that is around him.

Amos 8:14
Those who swear by the Guilt of Samaria, and say, 'As your god lives, O Dan,' and, 'As the Way of Beersheba lives,' they shall fall, and never rise again."

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