Amos 5:8 Study Bible: seek him who made Kimah and Kesil, and turns the shadow of death into the morning, and makes the day dark with night; who calls for the waters of the sea, and pours them out on the surface of the earth, the LORD is his name,

◄ Amos 5:8 ►

He who made the Pleiades and Orion, who turns darkness into dawn and darkens day into night, who summons the waters of the sea and pours them over the face of the earth--the LORD is His name--

Study Bible

He who made
This phrase emphasizes the creative power of God, the ultimate Creator. The Hebrew word used here is "עָשָׂה" (asah), which means to make or to do. It signifies God's active role in creation, not as a distant architect but as an intimate craftsman. This creative act is not just a past event but a continuous process, reflecting God's ongoing involvement in the world.

the Pleiades and Orion
These are constellations, and their mention highlights God's sovereignty over the cosmos. The Pleiades, known as "כִּימָה" (kimah) in Hebrew, and Orion, "כְּסִיל" (kesil), were well-known star clusters in the ancient world. Their inclusion in this verse underscores the vastness of God's creation and His control over the universe. Historically, these constellations were associated with seasons and agricultural cycles, reminding the Israelites of God's provision and order.

who turns darkness into dawn
This phrase illustrates God's power over time and the natural order. The Hebrew word "הָפַךְ" (haphak) means to turn or transform, indicating God's ability to change circumstances. The transition from darkness to dawn symbolizes hope, renewal, and the promise of a new beginning. It reflects the biblical theme of light overcoming darkness, a motif that runs throughout Scripture, pointing ultimately to Christ as the Light of the World.

and darkens day into night
Here, the cycle of day and night is attributed to God's sovereign will. The Hebrew verb "חָשַׁךְ" (chashak) means to make dark, emphasizing God's control over the natural rhythms of life. This cycle is a reminder of God's faithfulness and the order He established in creation. It also serves as a metaphor for the spiritual realities of judgment and redemption, where God can bring both darkness and light into human experience.

who calls for the waters of the sea
This phrase highlights God's command over the elements. The Hebrew word "קָרָא" (qara) means to call or summon, indicating God's authority over the natural world. The sea, often a symbol of chaos and danger in ancient Near Eastern thought, is subject to God's voice. This reflects the biblical theme of God bringing order out of chaos, as seen in the creation narrative and the parting of the Red Sea.

and pours them over the face of the earth
This imagery of pouring water suggests abundance and provision. The Hebrew verb "שָׁפַךְ" (shaphak) means to pour out, indicating a generous and deliberate act. Water is essential for life, and its distribution over the earth signifies God's sustaining power and care for His creation. This act also serves as a reminder of God's judgment, as in the days of Noah, and His mercy, as in the provision of rain for crops.

the LORD is His name
This declaration affirms the identity and character of God. The name "LORD" is translated from "יְהוָה" (YHWH), the covenant name of God revealed to Moses. It signifies God's eternal, self-existent nature and His faithfulness to His promises. By concluding with this statement, the verse calls the reader to recognize and revere God's majesty and authority, encouraging trust and obedience in response to His revealed character.

Persons / Places / Events

1. Amos
A prophet from the southern kingdom of Judah, called by God to deliver a message of judgment to the northern kingdom of Israel.

2. Pleiades and Orion
Constellations mentioned in the verse, symbolizing God's creation and control over the universe.

3. The LORD (Yahweh)
The covenant name of God, emphasizing His sovereignty and power over creation.

4. Israel
The northern kingdom to whom Amos is delivering God's message of impending judgment due to their injustice and idolatry.

5. Creation
The act of God bringing the universe into existence, demonstrating His omnipotence and authority.

Teaching Points

God's Sovereignty in Creation
Recognize that God’s creation of the universe, including the stars and constellations, demonstrates His supreme authority and power.

God's Control Over Nature
Understand that God’s ability to turn darkness into dawn and day into night shows His control over time and seasons, reminding us of His constant presence and involvement in the world.

The Call to Worship the Creator
Reflect on the importance of worshiping God as the Creator rather than the creation itself, avoiding idolatry and acknowledging His rightful place in our lives.

God's Judgment and Mercy
Consider how God’s power over creation is a reminder of His ability to judge nations, as well as His mercy in calling them to repentance through His prophets.

Living in Awe of God’s Power
Encourage a lifestyle that is in awe of God’s power and majesty, leading to a deeper trust and reliance on Him in all circumstances.

Bible Study Questions

1. How does recognizing God as the Creator of the Pleiades and Orion impact your understanding of His power and authority in your life?

2. In what ways can you see God’s control over nature in your daily life, and how does this influence your faith?

3. How can the acknowledgment of God’s sovereignty in creation lead to a deeper worship experience?

4. What are some modern-day "idols" that might distract us from worshiping the Creator, and how can we refocus our worship on God alone?

5. How can the themes of judgment and mercy in Amos 5:8 encourage us to live righteously and seek God’s forgiveness?

Connections to Other Scriptures

Genesis 1
The creation account, where God establishes His authority over the universe, similar to His control over the constellations and natural order in Amos 5:8.

Job 9:9
Job acknowledges God's creation of the constellations, including Pleiades and Orion, highlighting His incomprehensible power.

Psalm 104
A psalm of praise for God's creation and providence, reflecting the themes of God's control over nature found in Amos 5:8.

Jeremiah 31:35
God’s establishment of the sun, moon, and stars as a testament to His enduring covenant, paralleling His creative power in Amos 5:8.

Sermons

Creation, and the Creator's Name	J. Marrat.	Amos 5:8
God and Nature	W. L. Watkinson.	Amos 5:8
The Glory of Religion	Homilist	Amos 5:8
The Immortal Life	George Bainton.	Amos 5:8
The Message of the Stars	A. Rowland	Amos 5:8
The Pleiades and Orion	T. De Witt Talmage, D. D.	Amos 5:8
The Shadow of Death	S. Reynolds Hole.	Amos 5:8
The Shadow of Death Turned into Morning	W. Williams.	Amos 5:8
The Shadow of Death Turned into Morning	Homilist	Amos 5:8
The Shadow Turned	W. M. Statham.	Amos 5:8
The True Object of Worship	Joseph Jenkins.	Amos 5:8
Turneth the Shadow of Death into the Morni		Amos 5:8
The Lord of the Universe	J.R. Thomson	Amos 5:7-9
The Glory of Religion	D. Thomas	Amos 5:8, 9

People

Amos, Joseph

Places

Beersheba, Bethel, Damascus, Gilgal, Gomorrah

Topics

Blackness, Calls, Dark, Darkens, Dawn, Death, Face, Makes, Maketh, Morning, Orion, Pleiades, Pours, Seek, Shadow, Surface, Turns, Waters

Dictionary of Bible Themes

Amos 5:8

     4006   creation, origin
     4060   nature
     4266   sea
     4281   stars
     4801   black
     4918   dawn
     4937   fate, fatalism

Amos 5:4-15

5541 society, negative

Amos 5:7-12

5383 lawsuits

Amos 5:7-15

5270 court
8783 neglect

Amos 5:8-9

4810 darkness, natural

Library

April 15 Morning
Their Redeemer is strong.--JER. 50:34. I know your manifold transgressions and your mighty sins.--I have laid help upon one that is mighty.--The Lord. . . thy Saviour and thy Redeemer, the mighty one of Jacob.--Mighty to save.--Able to keep you from falling.--Where sin abounded, grace did much more abound. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.--He is able . . . to save them …
Anonymous—Daily Light on the Daily Path

The Sins of Society
'For thus saith the Lord unto the house of Israel, Seek ye Me, and ye shall live: 5. But seek not Beth-el, nor enter into Gilgal, and pass not to Beer-sheba: for Gilgal shall surely go into captivity, and Beth-el shall come to nought. 6. Seek the Lord, and ye shall live; lest He break out like fire in the house of Joseph, and devour it, and there be none to quench it in Beth-el. 7. Ye who turn judgment to wormwood, and leave off righteousness in the earth, 8. Seek Him that maketh the seven stars …
Alexander Maclaren—Expositions of Holy Scripture

Evidences Internal and Experimental.
1. The external evidences of revealed religion are, in their proper place and sphere, of the highest importance. Christianity rests not upon theory, but upon historical facts sustained by an overwhelming mass of testimony. It is desirable that every Christian, so far as he has opportunity, should make himself acquainted with this testimony for the strengthening of his own faith and the refutation of gainsayers. Nevertheless, many thousands of Christians are fully established in the faith of the gospel …
E. P. Barrows—Companion to the Bible

Whether, by Penance, Man is Restored to his Former Dignity?
Objection 1: It would seem that man is not restored by Penance to his former dignity: because a gloss on Amos 5:2, "The virgin of Israel is cast down," observes: "It is not said that she cannot rise up, but that the virgin of Israel shall not rise; because the sheep that has once strayed, although the shepherd bring it back on his shoulder, has not the same glory as if it had never strayed." Therefore man does not, through Penance, recover his former dignity. Objection 2: Further, Jerome says: "Whoever …
Saint Thomas Aquinas—Summa Theologica

The Kingdom of Judah.
II K. 18-25; II Chron. 28-36. Note: This period covers the time from the fail of Israel to the fall of Judah. It begins in the sixth year of the reign of Hezekiah, whose name is given as the first king of the period since most of his reign was in this instead of the former period. The Kings of this Period. 13. Hezekiah, 2 K. 18:1-20-21; 2 Chron. 29:1-32:33. Reigned 29 years and died. 14. Manasseh, 2 K. 21:1-18; 2 Chron. 33:1-20. Reigned 55 year and died. 15. Amon, 2 K. 21:19-26; 2 Chron. 33:20-25. …
Josiah Blake Tidwell—The Bible Period by Period

The Greater Prophets.
1. We have already seen (Chap. 15, Nos. 11 and 12) that from Moses to Samuel the appearances of prophets were infrequent; that with Samuel and the prophetical school established by him there began a new era, in which the prophets were recognized as a distinct order of men in the Theocracy; and that the age of written prophecy did not begin till about the reign of Uzziah, some three centuries after Samuel. The Jewish division of the latter prophets--prophets in the more restricted sense of the …
E. P. Barrows—Companion to the Bible

Whether the Old Law Should have Been Given to the Jews Alone?
Objection 1: It would seem that the Old Law should not have been given to the Jews alone. For the Old Law disposed men for the salvation which was to come through Christ, as stated above ([2065]AA[2],3). But that salvation was to come not to the Jews alone but to all nations, according to Is. 49:6: "It is a small thing that thou shouldst be my servant to raise up the tribes of Jacob, and to convert the dregs of Israel. Behold I have given thee to be the light of the Gentiles, that thou mayest be …
Saint Thomas Aquinas—Summa Theologica

Degrees of Sin
Are all transgressions of the law equally heinous? Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. He that delivered me unto thee, has the greater sin.' John 19: 11. The Stoic philosophers held that all sins were equal; but this Scripture clearly holds forth that there is a gradual difference in sin; some are greater than others; some are mighty sins,' and crying sins.' Amos 5: 12; Gen 18: 21. Every sin has a voice to speak, but some …
Thomas Watson—The Ten Commandments

The Books of the Old Testament as a Whole. 1 the Province of Particular Introduction is to Consider the Books of the Bible Separately...
CHAPTER XVIII. THE BOOKS OF THE OLD TESTAMENT AS A WHOLE. 1. The province of Particular Introduction is to consider the books of the Bible separately, in respect to their authorship, date, contents, and the place which each of them holds in the system of divine truth. Here it is above all things important that we begin with the idea of the unity of divine revelation--that all the parts of the Bible constitute a gloriously perfect whole, of which God and not man is the author. No amount of study devoted …
E. P. Barrows—Companion to the Bible

Ripe for Gathering
'Thus hath the Lord God shewed unto me: and behold a basket of summer fruit. 2. And He said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the Lord unto me, The end is come upon My people of Israel; I will not again pass by them any more. 3. And the songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence. 4. Hear this, O ye that swallow up the needy, even to make the poor …
Alexander Maclaren—Expositions of Holy Scripture

The Arguments Usually Alleged in Support of Free Will Refuted.
1. Absurd fictions of opponents first refuted, and then certain passages of Scripture explained. Answer by a negative. Confirmation of the answer. 2. Another absurdity of Aristotle and Pelagius. Answer by a distinction. Answer fortified by passages from Augustine, and supported by the authority of an Apostle. 3. Third absurdity borrowed from the words of Chrysostom. Answer by a negative. 4. Fourth absurdity urged of old by the Pelagians. Answer from the works of Augustine. Illustrated by the testimony …
John Calvin—The Institutes of the Christian Religion

Journey to Jerusalem. Ten Lepers. Concerning the Kingdom.
(Borders of Samaria and Galilee.) ^C Luke XVII. 11-37. ^c 11 And it came to pass, as they were on their way to Jerusalem, that he was passing along the borders of Samaria and Galilee. [If our chronology is correct, Jesus passed northward from Ephraim about forty miles, crossing Samaria (here mentioned first), and coming to the border of Galilee. He then turned eastward along that border down the wady Bethshean which separates the two provinces, and crossed the Jordan into Peræa, where we soon …
J. W. McGarvey—The Four-Fold Gospel

The Prophecy of Obadiah.
We need not enter into details regarding the question as to the time when the prophet wrote. By a thorough argumentation, Caspari has proved, that he occupies his right position in the Canon, and hence belongs to the earliest age of written prophecy, i.e., to the time of Jeroboam II. and Uzziah. As bearing conclusively against those who would assign to him a far later date, viz., the time of the exile, there is not only the indirect testimony borne by the place which this prophecy occupies in …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Lord Coming to his Temple
The LORD , whom ye seek, shall suddenly come to His temple; even the messenger of the covenant in whom ye delight: Behold, he shall come, saith the LORD of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? For he is like a refiner's fire, and like a fuller's soap, -- and he shall purify the sons of Levi -- that they may offer unto the LORD an offering in righteousness. W hereunto shall we liken the people of this generation? and to what are they like? (Luke 7:31) …
John Newton—Messiah Vol. 1

Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join …
Hugh Binning—The Works of the Rev. Hugh Binning

An Exhortation to Love God
1. An exhortation. Let me earnestly persuade all who bear the name of Christians to become lovers of God. "O love the Lord, all ye his saints" (Psalm xxxi. 23). There are but few that love God: many give Him hypocritical kisses, but few love Him. It is not so easy to love God as most imagine. The affection of love is natural, but the grace is not. Men are by nature haters of God (Rom. i. 30). The wicked would flee from God; they would neither be under His rules, nor within His reach. They fear God, …
Thomas Watson—A Divine Cordial

Being Made Archbishop of Armagh, He Suffers Many Troubles. Peace Being Made, from Being Archbishop of Armagh He Becomes Bishop of Down.
[Sidenote: 1129] 19. (12). Meanwhile[365] it happened that Archbishop Cellach[366] fell sick: he it was who ordained Malachy deacon, presbyter and bishop: and knowing that he was dying he made a sort of testament[367] to the effect that Malachy ought to succeed him,[368] because none seemed worthier to be bishop of the first see. This he gave in charge to those who were present, this he commanded to the absent, this to the two kings of Munster[369] and to the magnates of the land he specially enjoined …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

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