Amos 7:11
Parallel Verses
English Standard Version
For thus Amos has said, “‘Jeroboam shall die by the sword, and Israel must go into exile away from his land.’”

King James Bible
For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their own land.

American Standard Version
For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of his land.

Douay-Rheims Bible
For thus saith Amos: Jeroboam shall die by the sword, and Israel shall be carried away captive out of their own land.

English Revised Version
For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of his land.

Webster's Bible Translation
For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their own land.

Amos 7:11 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

To make this admonition still more emphatic, the prophet concludes by repeating the appeal for the appointment of a meeting in the temple for prayer, and even gives the litany in which the priests are to offer their supplication. Joel 2:15. "Blow ye the trumpet in Zion, sanctify a fast, proclaim a meeting. Joel 2:16. Gather the people together, sanctify an assembly, bring together the old men, gather together the children and sucklings at the breasts. Let the bridegroom go out of his chamber, and the bride out of her room. Joel 2:17. Between the porch and the altar are the priests, the servants of Jehovah, to weep and say, Spare, O Jehovah, Thy people, and give not up Thine inheritance to shame, so that the heathen scoff at them. Wherefore should men say among the nations, Where is their God?" Joel 2:15 is a literal repetition from Joel 2:1 and Joel 1:14; Joel 1:16 a more detailed expansion of Joel 1:14, in which, first of all, the people generally (עם) are mentioned, and then the objection of the summons explained in the words קדּשׁוּ קהל, "Call a holy meeting of the congregation." But in order that none may think themselves exempt, the people are more precisely defined as old men, children, and sucklings. Even the bride and bridegroom are to give up the delight of their hearts, and take part in the penitential and mournful worship. No age, no rank, is to stay away, because no one, not even the suckling, is free from sin; but all, without exception, are exposed to the judgment. "A stronger proof of the deep and universal guilt of the whole nation could not be found, than that on the great day of penitence and prayer, even new-born infants were to be carried in their arms" (Umbreit). The penitential supplication of the whole nation is to be brought before the Lord by the priests as the mediators of the nation. יבכּוּ in Joel 1:17 is jussive, like יצא in Joel 1:16, though Hitzig disputes this, but on insufficient grounds. The allusion to the priests in the former could only be unsuitable, if they were merely commanded to go to the temple like the rest of the people. But it is not to this that Joel 1:17 refers, but to the performance of their official duty, when the people had assembled for the penitential festival. They were to stand between the porch of the temple and the altar of burnt-offering, i.e., immediately in front of the door of the holy place, and there with tears entreat the Lord, who was enthroned in the sanctuary, not to give up the people of His possession (nachălâh as in 1 Kings 8:51; cf. Deuteronomy 4:20; Deuteronomy 32:9) to the reproach of being scoffed at by the heathen. למשׁל־בּם גּוים is rendered by Luther and others, "that heathen rule over them," after the ancient versions; and Psalm 106:41; Deuteronomy 15:6, and Lamentations 5:8, might be appealed to in support of this rendering. But although grammatically allowable, it is not required by the parallelism, as Hengstenberg maintains. For even if the reproach of Israel could consist in the fact that they, the inheritance of the Lord, were subjected to the government of heathen, this thought is very remote from the idea of the passage before us, where there is no reference at all in the threatening of punishment to subjection to the heathen, but simply to the devastation of the land. משׁל with ב also signifies to utter a proverb ( equals to scoff) at any one, for which Ezekiel indeed makes use of משׁל משׁל (Ezekiel 17:2; Ezekiel 18:2, and in Ezekiel 12:23 and Ezekiel 18:3 construed with ב); but it is evident that mâshal was sometimes used alone in this sense, from the occurrence of mōshelı̄m in Numbers 21:27 as a term applied to the inventors of proverbs, and also of meshōl as a proverb or byword in Job 17:6, whether we take the word as an infinitive or a substantive. This meaning, as Marck observes, is rendered probable both by the connection with חרפּה, and also by the parallel clause which follows, viz., "Wherefore should men among the heathen say," etc., more especially if we reflect that Joel had in his mind not Deuteronomy 15:6, which has nothing in common with the passage before us except the verb mâshal, but rather Deuteronomy 28:37, where Moses not only threatens the people with transportation to another land for their apostasy from the Lord, and that they shall become "an astonishment, a proverb (mâshâl), and a byword" among all nations, but (Deuteronomy 28:38, Deuteronomy 28:40-42) also threatens them with the devastation of their seed-crops, their vineyards, and their olive-grounds by locusts. Compare also 1 Kings 9:7-8, where not only the casting out of Israel among the heathen, but even the destruction of the temple, is mentioned as the object of ridicule on the part of the heathen; also the combination of לחרפּה and למשׁל in Jeremiah 24:9. But Joel 2:19 is decisive in favour of this view of למשׁל בם ג. The Lord there promises that He will send His people corn, new wine, and oil, to their complete satisfaction, and no longer make them a reproach among the nations; so that, according to this, it was not subjugation or transportation by heathen foes that gave occasion to the scoffing of the nations at Israel, but the destruction of the harvest by the locusts. The saying among the nations, "Where is their God?" is unquestionably a sneer at the covenant relation of Jehovah to Israel; and to this Jehovah could offer no inducement, since the reproach would fall back upon Himself. Compare for the fact itself, Exodus 32:12; Micah 7:10, and Psalm 115:2. Thus the prayer closes with the strongest reason why God should avert the judgment, and one that could not die away without effect.

Amos 7:11 Parallel Commentaries

Treasury of Scripture Knowledge

thus.

Jeremiah 26:9 Why have you prophesied in the name of the LORD, saying, This house shall be like Shiloh...

Jeremiah 28:10,11 Then Hananiah the prophet took the yoke from off the prophet Jeremiah's neck, and broke it...

Acts 6:14 For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us.

Jeroboam.

Amos 7:9 And the high places of Isaac shall be desolate, and the sanctuaries of Israel shall be laid waste...

Psalm 56:5 Every day they wrest my words: all their thoughts are against me for evil.

Matthew 26:61 And said, This fellow said, I am able to destroy the temple of God, and to build it in three days.

and Israel.

Amos 6:7,8 Therefore now shall they go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed...

2 Kings 17:6 In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away into Assyria...

Cross References
Jeremiah 36:16
When they heard all the words, they turned one to another in fear. And they said to Baruch, "We must report all these words to the king."

Amos 1:1
The words of Amos, who was among the shepherds of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah and in the days of Jeroboam the son of Joash, king of Israel, two years before the earthquake.

Amos 6:7
Therefore they shall now be the first of those who go into exile, and the revelry of those who stretch themselves out shall pass away."

Amos 7:9
the high places of Isaac shall be made desolate, and the sanctuaries of Israel shall be laid waste, and I will rise against the house of Jeroboam with the sword."

Amos 7:10
Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, "Amos has conspired against you in the midst of the house of Israel. The land is not able to bear all his words.

Amos 7:12
And Amaziah said to Amos, "O seer, go, flee away to the land of Judah, and eat bread there, and prophesy there,

Micah 1:16
Make yourselves bald and cut off your hair, for the children of your delight; make yourselves as bald as the eagle, for they shall go from you into exile.

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