Amos 6
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Commentaries
Excerpts gathered from published commentaries to ground the reading.
Wo to them that are at ease in Zion - For השאננים hashshaanannim, "who dwell at ease," it has been proposed to read השעננים hashshaanannim, "who confidently lean," the two words differing only in one letter, an ע ain for an א aleph. They leaned confidently on Zion; supposing that, notwithstanding their iniquities they should be saved for Zion's sake. Thus the former clause will agree better with the latter, "leaning upon Zion," and "trusting in the mountain of Samaria." Those that are at ease may mean those who have no concern about the threatened judgments, and who have no deep concern for the salvation of their own souls. Houbigant would read, "Go to them who despise Zion, and trust in Samaria." So the Septuagint, reading שנאים soneim, hating, instead of שאננים shaanannim, being at rest, tranquil Calmet first proposed this conjecture; Houbigant follows him. Are named chief - Newcome renders, "That are named after the chief of the nations;" and observes, that the Hebrew word נקבי nekubey is an allusion to marking a name or character by punctures. See on Isa 44:5 (note). They call themselves not after their ancestors, but after the chief of the idolatrous nations with whom they intermarry contrary to the law. Perhaps the words here rather refer to the mountains and their temples, than to the people. The mountain of Zion, and the mountain of Samaria, were considered the chief or most celebrated among the nations, as the two kingdoms to which they belonged were the most distinguished on the earth.
Open source ↗DENUNCIATION OF BOTH THE SISTER NATIONS (ESPECIALLY THEIR NOBLES) FOR WANTON SECURITY--ZION, AS WELL AS SAMARIA: THREAT OF THE EXILE: RUIN OF THEIR PALACES AND SLAUGHTER OF THE PEOPLE: THEIR PERVERSE INJUSTICE. (Amo 6:1-14) named chief of the nations--that is, you nobles, so eminent in influence, that your names are celebrated among the chief nations [LUDOVICUS DE DIEU]. Hebrew, "Men designated by name among the first-fruits of the nations," that is, men of note in Israel, the people chosen by God as first of the nations (Exo 19:5; compare Num 24:20) [PISCATOR]. to whom . . . Israel came--that is, the princes to whom the Israelites used to repair for the decision of controversies, recognizing their authority [MAURER]. I prefer to refer "which" to the antecedent "Zion" and "Samaria"; these were esteemed "chief" strongholds among the heathen nations "to whom . . . Israel came" when it entered Canaan; Amo 6:2 accords with this.
Open source ↗Woe to them that are at ease in Zion,.... Or "secure" (c) there; which was a strong hold, the city of David, the seat of the kings of Judah; where their court was kept, and the princes and chief men resided and thought themselves safe, the place being well fortified with walls, towers, and bulwarks: or "at ease"; that is, in easy, prosperous, comfortable circumstances of life; as Job was before his troubles, and others he mentions, Job 16:12; though to be in such a state is not criminal, but a blessing of Providential goodness, for which men should be thankful, and make use of it aright: but "woe to the rich in Zion" (d), as the Vulgate Latin Version renders it, when they have nothing else but temporal riches; this is all their portion, and the whole of their consolation, Luk 6:24; when they trust in these uncertain riches, and consume them on their lusts, as described in the following verses; are unconcerned at the troubles of others, and give them no relief, but despise them, Job 12:5; and even are thoughtless about their own future state, and put away the evil day far from them, Luk 12:19; and such are they who like Moab are at ease from their youth as to their spiritual state, Jer 48:11; never had any true sight of sin, or sense of danger; never complain of a body of sin, or are concerned about sins of omission or commission; nor troubled with the temptations of Satan, and have no fears and doubts about their happiness; and such there be who yet are in Zion, or in a church state, which Zion often signifies; and being there, trust in it, and in the privileges of it, and so are secure, and at ease; such are the foolish virgins and hypocrites, who place their confidence in a profession of religion, in being church members, and in their submission to external ordinances…
Open source ↗The prophet utters the second woe over the careless heads of the nation, who were content with the existing state of things, who believed in no divine judgment, and who revelled in their riches (Amo 6:1-6). To these he announces destruction and the general overthrow of the kingdom (Amo 6:7-11), because they act perversely, and trust in their own power (Amo 6:12-14). Amo 6:1. "Woe to the secure upon Zion, and to the careless upon the mountain of Samaria, to the chief men of the first of the nations, to whom the house of Israel comes! Amo 6:2. Go over to Calneh, and see; and proceed thence to Hamath, the great one: and go down to Gath of the Philistines: are they indeed better than these kingdoms? or is their territory greater than your territory? Amo 6:3. Ye who keep the day of calamity far off, and bring the seat of violence near." This woe applies to the great men in Zion and Samaria, that is to say, to the chiefs of the whole of the covenant nation, because they were all sunk in the same godless security; though special allusion is made to the corrupt leaders of the kingdom of the ten tribes, whose debauchery is still further depicted in what follows. These great men are designated in the words נקבי ראשׁית הגּוים, as the heads of the chosen people, who are known by name. As ראשׁית הג is taken from Num 24:20, so נקבי is taken from Num 1:17, where the heads of the tribes who were chosen as princes of the congregation to preside over the numbering of the people are described as men אשׁר נקּבוּ בּשׁמות, who were defined with names, i.e., distinguished by names, that is to say, well-known men; and it is used here in the same sense. Observe, however, with reference to ראשׁית הגּוים, that in Num 24:20 we have not הגּוים, but simply ראשׁית גּוים. Amalek is so called there, as…
Open source ↗The first words of the chapter are the contents of these verses; but they sound very strangely, and contrary to the sentiments of a vain world: Woe to those that are at ease! We are ready to say, Happy are those that are at ease, that neither feel any trouble nor fear any, that lie soft and warm, and lay nothing to heart; and wise we think are those that do so, that bathe themselves in the delights of sense and care not how the world goes. Those are looked upon as doing well for themselves that do well for their bodies and make much of them; but against them this woe is denounced, and we are here told what their ease is, and what the woe is. I. Here is a description of their pride, security, and sensuality, for which God would reckon with them. 1. They were vainly conceited of their own dignities, and thought those would secure them from the judgments threatened and be their defence against the wrath both of God and man. (1.) Those that dwelt in Zion thought that was honour and protection enough for them, and they might there be quiet from all fear of evil, because it was a strong city, well fortified both by nature and art (we read of Zion's strong-holds and her bulwarks), and because it was a royal city, where were set the thrones of the house of David (it was the head-city of Judah, and therefore truly great), and especially because it was the holy city, where the temple was, and the testimony of Israel; those that dwelt there doubted not but that God's sanctuary would be a sanctuary to them and would shelter them from his judgments. The temple of the Lord are these, Jer 7:4. They are haughty because of the holy mountain, Zep 3:11. Note, Many are puffed up with pride, and rocked asleep in carnal security, by their church-privileges, and the place they have in Zion. (…
Open source ↗6:1 Jerusalem . . . Samaria: A message including Jerusalem is unexpected, but it shows that God plays no favorites; whoever rebels against God will experience sorrow. The Hebrew text uses the terms Zion . . . Mount Samaria, indicating the citadels of the two cities. The people of both Judea and Israel were smug and self-important, believing that the fortresses of the cities of Jerusalem and Samaria were impregnable (see also 4:3). Relying on physical power instead of on God is sin.
Open source ↗Original language
The Hebrew and Greek words behind this passage, with Strong's numbers — from openscriptures (CC BY-SA).
הוֹי (hôwy, H1945) — oh! שַׁאֲנָן (shaʼănân, H7600) — secure; in a bad sense, haughty צִיּוֹן (Tsîyôwn, H6726) — Tsijon (as a permanent capital), a mountain of Jerusalem בָּטַח (bâṭach, H982) — figuratively, to trust, be confident or sure הַר (har, H2022) — a mountain or range of hills (sometimes used figuratively) שֹׁמְרוֹן (Shômᵉrôwn, H8111) — Shomeron, a place in Palestine נָקַב (nâqab, H5344) — to puncture, literally (to perforate, with more or less violence) or figuratively (to… רֵאשִׁית (rêʼshîyth, H7225) — the first, in place, time, order or rank (specifically, a firstfruit) גּוֹי (gôwy, H1471) — a foreign nation; hence, a Gentile; also (figuratively) a troop of animals, or a flight… בַּיִת (bayith, H1004) — a house (in the greatest variation of applications, especially family, etc.) יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity בּוֹא (bôwʼ, H935) — to go or come (in a wide variety of applications)
Open source ↗עָבַר (ʻâbar, H5674) — to cross over; used very widely of any transition (literal or figurative; transitive,… כַּלְנֶה (Kalneh, H3641) — Calneh or Calno, a place in the Assyrian empire רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… יָלַךְ (yâlak, H3212) — to walk (literally or figuratively); causatively, to carry (in various senses) חֲמָת (Chămâth, H2574) — Chamath, a place in Syria רַב (rab, H7227) — abundant (in quantity, size, age, number, rank, quality) חֲמַת רַבָּה (Chămath Rabbâh, H2579) — Chamath-Rabbah יָרַד (yârad, H3381) — to descend (literally, to go downwards; or conventionally to a lower region, as the… גַּת (Gath, H1661) — Gath, a Philistine city פְּלִשְׁתִּי (Pᵉlishtîy, H6430) — a Pelishtite or inhabitant of Pelesheth טוֹב (ṭôwb, H2896) — good (as an adjective) in the widest sense; used likewise as a noun, both in the… מַמְלָכָה (mamlâkâh, H4467) — dominion, i.e. (abstractly) the estate (rule) or (concretely) the country (realm) גְּבוּל (gᵉbûwl, H1366) — properly, a cord (as twisted), i.e. (by implication) a boundary; by extension the…
Open source ↗נָדָה (nâdâh, H5077) — properly, to toss; figuratively, to exclude, i.e. banish, postpone, prohibit רַע (raʻ, H7451) — bad or (as noun) evil (natural or moral) יוֹם (yôwm, H3117) — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to… שֶׁבֶת (shebeth, H7675) — properly, session; but used also concretely, an abode or locality חָמָס (châmâç, H2555) — violence; by implication, wrong; by meton. unjust gain נָגַשׁ (nâgash, H5066) — to be or come (causatively, bring) near (for any purpose); euphemistically, to lie with a…
Open source ↗שָׁכַב (shâkab, H7901) — to lie down (for rest, sexual connection, decease or any other purpose) מִטָּה (miṭṭâh, H4296) — a bed (as extended) forsleeping or eating; by analogy, a sofa, litter or bier שֵׁן (shên, H8127) — a tooth (as sharp); specifically ivory; figuratively, a cliff סָרַח (çârach, H5628) — to extend (even to excess) עֶרֶשׂ (ʻeres, H6210) — a couch (properly, with a canopy) אָכַל (ʼâkal, H398) — to eat (literally or figuratively) כַּר (kar, H3733) — a ram (as full-grown and fat), including a battering-ram (as butting); hence, a meadow… צֹאן (tsôʼn, H6629) — a collective name for a flock (of sheep or goats); also figuratively (of men) עֵגֶל (ʻêgel, H5695) — a (male) calf (as frisking round), especially one nearly grown (i.e. a steer) תָּוֶךְ (tâvek, H8432) — a bisection, i.e. (by implication) the centre מַרְבֵּק (marbêq, H4770) — a stall (for cattle)
Open source ↗פָּרַט (pâraṭ, H6527) — to scatter words, i.e. prate (or hum) פֶּה (peh, H6310) — the mouth (as the means of blowing), whether literal or figurative (particularly speech);… נֶבֶל (nebel, H5035) — a skin-bag for liquids (from collapsing when empty); hence, a vase (as similar in shape… חָשַׁב (châshab, H2803) — properly, to plait or interpenetrate, i.e. (literally) to weave or (generally) to… כְּלִי (kᵉlîy, H3627) — something prepared, i.e. any apparatus (as an implement, utensil, dress, vessel or weapon) שִׁיר (shîyr, H7892) — a song; abstractly, singing דָּוִד (Dâvid, H1732) — David, the youngest son of Jesse
Open source ↗שָׁתָה (shâthâh, H8354) — to imbibe (literally or figuratively) יַיִן (yayin, H3196) — wine (as fermented); by implication, intoxication מִזְרָק (mizrâq, H4219) — a bowl (as if for sprinkling) מָשַׁח (mâshach, H4886) — to rub with oil, i.e. to anoint; by implication, to consecrate; also to paint רֵאשִׁית (rêʼshîyth, H7225) — the first, in place, time, order or rank (specifically, a firstfruit) שֶׁמֶן (shemen, H8081) — grease, especially liquid (as from the olive, often perfumed); figuratively, richness חָלָה (châlâh, H2470) — properly, to be rubbed or worn; hence (figuratively) to be weak, sick, afflicted; or… שֶׁבֶר (sheber, H7667) — a fracture, figuratively, ruin; specifically, a solution (of a dream) יוֹסֵף (Yôwçêph, H3130) — Joseph, the name of seven Israelites
Open source ↗גָּלָה (gâlâh, H1540) — to denude (especially in a disgraceful sense); by implication, to exile (captives being… רֹאשׁ (rôʼsh, H7218) — the head (as most easily shaken), whether literal or figurative (in many applications, of… מִרְזַח (mirzach, H4797) — a cry, i.e. (of job), a revel סָרַח (çârach, H5628) — to extend (even to excess) סוּר (çûwr, H5493) — to turn off (literal or figurative)
Open source ↗אֲדֹנָי (ʼĂdônây, H136) — the Lord (used as a proper name of God only) יְהֹוִה (Yᵉhôvih, H3069) — {YHWH} שָׁבַע (shâbaʻ, H7650) — to seven oneself, i.e. swear (as if by repeating a declaration seven times) נֶפֶשׁ (nephesh, H5315) — properly, a breathing creature, i.e. animal of (abstractly) vitality; used very widely in… נְאֻם (nᵉʼum, H5002) — an oracle יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… צָבָא (tsâbâʼ, H6635) — a mass of persons (or figuratively, things), especially reg. organized forwar (an army);… תָּאַב (tâʼab, H8374) — to loathe (morally) גָּאוֹן (gâʼôwn, H1347) — {arrogance or majesty; by implication, (concretely) ornament} יַעֲקֹב (Yaʻăqôb, H3290) — Jaakob, the Israelitish patriarch שָׂנֵא (sânêʼ, H8130) — to hate (personally) אַרְמוֹן (ʼarmôwn, H759) — a citadel (from its height) סָגַר (çâgar, H5462) — to shut up; figuratively, to surrender
Open source ↗יָתַר (yâthar, H3498) — to jut over or exceed; by implication, to excel; (intransitively) to remain or be left;… עֶשֶׂר (ʻeser, H6235) — ten (as an accumulation to the extent of the digits) אֱנוֹשׁ (ʼĕnôwsh, H582) — a man in general (singly or collectively) אֶחָד (ʼechâd, H259) — properly, united, i.e. one; or (as an ordinal) first בַּיִת (bayith, H1004) — a house (in the greatest variation of applications, especially family, etc.) מוּת (mûwth, H4191) — to die (literally or figuratively); causatively, to kill
Open source ↗דּוֹד (dôwd, H1730) — (figuratively) to love; by implication, a love-token, lover, friend; specifically an uncle נָשָׂא (nâsâʼ, H5375) — to lift, in a great variety of applications, literal and figurative, absolute and relative סָרַף (çâraph, H5635) — to cremate, i.e. to be (near) of kin (such being privileged to kindle the pyre) יָצָא (yâtsâʼ, H3318) — to go (causatively, bring) out, in a great variety of applications, literally and… עֶצֶם (ʻetsem, H6106) — a bone (as strong); by extension, the body; figuratively, the substance, i.e. (as pron.)… בַּיִת (bayith, H1004) — a house (in the greatest variation of applications, especially family, etc.) אָמַר (ʼâmar, H559) — to say (used with great latitude) יְרֵכָה (yᵉrêkâh, H3411) — properly, the flank; but used only figuratively, the rear or recess אֶפֶס (ʼepheç, H657) — cessation, i.e. an end (especially of the earth); often used adverb, no further; also the… הָסָה (hâçâh, H2013) — to hush זָכַר (zâkar, H2142) — properly, to mark (so as to be recognized), i.e. to remember; by implication, to mention;… שֵׁם (shêm, H8034) — an appellation, as amark or memorial of individuality; by implication honor, authority,… יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God
Open source ↗יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God צָוָה (tsâvâh, H6680) — (intensively) to constitute, enjoin נָכָה (nâkâh, H5221) — to strike (lightly or severely, literally or figuratively) גָּדוֹל (gâdôwl, H1419) — great (in any sense); hence, older; also insolent בַּיִת (bayith, H1004) — a house (in the greatest variation of applications, especially family, etc.) רָסִיס (râçîyç, H7447) — properly, dripping to pieces, i.e. a ruin; also a dew-drop קָטָן (qâṭân, H6996) — abbreviated, i.e. diminutive, literally (in quantity, size or number) or figuratively (in… בְּקִיעַ (bᵉqîyaʻ, H1233) — a fissure
Open source ↗סוּס (çûwç, H5483) — a horse (as leaping); also a swallow (from its rapid flight) רוּץ (rûwts, H7323) — to run (for whatever reason, especially to rush) סֶלַע (çelaʻ, H5553) — a craggy rock, literally or figuratively (a fortress) חָרַשׁ (chârash, H2790) — to scratch, i.e. (by implication) to engrave, plough; hence (from the use of tools) to… בָּקָר (bâqâr, H1241) — beef cattle or an animal of the ox family of either gender (as used for plowing);… הָפַךְ (hâphak, H2015) — to turn about or over; by implication, to change, overturn, return, pervert מִשְׁפָּט (mishpâṭ, H4941) — properly, a verdict (favorable or unfavorable) pronounced judicially, especially a… רֹאשׁ (rôʼsh, H7219) — a poisonous plant, probably the poppy (from its conspicuous head); generally poison (even… פְּרִי (pᵉrîy, H6529) — fruit (literally or figuratively) צְדָקָה (tsᵉdâqâh, H6666) — rightness (abstractly), subjectively (rectitude), objectively (justice), morally (virtue)… לַעֲנָה (laʻănâh, H3939) — wormwood (regarded as poisonous, and therefore accursed)
Open source ↗שָׂמֵחַ (sâmêach, H8056) — blithe or gleeful דָּבָר (dâbâr, H1697) — a word; by implication, a matter (as spoken of) or thing; adverbially, a cause לֹא (lôʼ, H3808) — not (the simple or abs. negation); by implication, no; often used with other particles אָמַר (ʼâmar, H559) — to say (used with great latitude) לָקַח (lâqach, H3947) — to take (in the widest variety of applications) קֶרֶן (qeren, H7161) — a horn (as projecting); by implication, a flask, cornet; by resemblance. an elephant's… חֹזֶק (chôzeq, H2392) — power
Open source ↗קוּם (qûwm, H6965) — to rise (in various applications, literal, figurative, intensive and causative) גּוֹי (gôwy, H1471) — a foreign nation; hence, a Gentile; also (figuratively) a troop of animals, or a flight… בַּיִת (bayith, H1004) — a house (in the greatest variation of applications, especially family, etc.) יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity נְאֻם (nᵉʼum, H5002) — an oracle יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… צָבָא (tsâbâʼ, H6635) — a mass of persons (or figuratively, things), especially reg. organized forwar (an army);… לָחַץ (lâchats, H3905) — properly, to press, i.e. (figuratively) to distress בּוֹא (bôwʼ, H935) — to go or come (in a wide variety of applications) חֲמָת (Chămâth, H2574) — Chamath, a place in Syria נַחַל (nachal, H5158) — a stream, especially a winter torrent; (by implication) a (narrow) valley (in which a… עֲרָבָה (ʻărâbâh, H6160) — a desert; especially (with the article prefix) the (generally) sterile valley of the…
Open source ↗Cross-references
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You have lived on earth in luxury and self-indulgence. You have fattened your hearts in the day of slaughter.
Hear this word, you cows of Bashan on Mount Samaria, you women who oppress the poor and crush the needy, who say to your husbands, “Bring us more to drink.”
So the five men departed and came to Laish, where they saw that the people were living securely, like the Sidonians, tranquil and unsuspecting. There was nothing lacking in the land and no oppressive ruler. And they were far away from the Sidonians and had no alliance with anyone.
And at that time I will search Jerusalem with lamps and punish the men settled in complacency, who say to themselves, ‘The LORD will do nothing, either good or bad.’
He chose to give us birth through the word of truth, that we would be a kind of firstfruits of His creation.
The sinners in Zion are afraid; trembling grips the ungodly: “Who of us can dwell with a consuming fire? Who of us can dwell with everlasting flames?”
Rise up, advance against a nation at ease, one that dwells securely,” declares the LORD. “They have no gates or bars; they live alone.
Those who swear by the guilt of Samaria and say, ‘As surely as your god lives, O Dan,’ or, ‘As surely as the way of Beersheba lives’— they will fall, never to rise again.”
Cast all your anxiety on Him, because He cares for you.
Do not trust in deceptive words, chanting: ‘This is the temple of the LORD, the temple of the LORD, the temple of the LORD.’