Amos 4
| Amos 4 | |
|---|---|
 | |
| Book | Book of Amos |
| Category | Nevi'im |
| Christian Bible part | Old Testament |
| Order in the Christian part | 30 |
Amos 4 is the fourth chapter of the Book of Amos in the Hebrew Bible or the Old Testament of the Christian Bible.[1][2] This book contains the prophecies spoken by the prophet Amos, especially the denunciation of Israel's nobles as Israel is reproved for oppression, Amos 4:1–3; for idolatry, Amos 4:4,5; and for their incorrigibleness, Amos 4:6–13.[3] It is a part of the Book of the Twelve Minor Prophets.[4][5]
Text
The original text is written in Hebrew language. This chapter is divided into 13 verses.
Textual versions
Some early witnesses for the text of this chapter in Hebrew language:
- Masoretic Text (10th century)
- Dead Sea Scrolls: (2nd century BC)[6][7]
Ancient manuscripts in Koine Greek containing this chapter are mainly of the Septuagint version, including Codex Vaticanus (B; B; 4th century), Codex Sinaiticus (S; BHK: S; 4th century), Codex Alexandrinus (A; A; 5th century) and Codex Marchalianus (Q; Q; 6th century).[8]
Verse 1
- Hear this word, ye kine of Bashan, that are in the mountain of Samaria,
- which oppress the poor, which crush the needy,
- which say to their masters, Bring, and let us drink.[9]
- which oppress the poor, which crush the needy,
- "Kine": The female name, "kine," may equally brand the luxury and effeminacy of the rich men, or the cruelty of the rich women, of Samaria. He addresses these "kine" in both sexes, both male and female . The reproachful name was then probably intended to shame both; men, who laid aside their manliness in the delicacy of luxury; or ladies, who put off the tenderness of womanhood by oppression. The character of the oppression was the same in both cases. It was done, not directly by those who revelled in its fruits, but through the seduction of one who had authority over them. To the ladies of Samaria, "their lord" was their husband, as the husband is so called; to the nobles of Samaria, he was their king, who supplied their extravagances and debaucheries by grants, extorted from the poor.[10]
- "Bashan" – The pastures of Bashan were very rich, and it had its name probably from its richness of soil . The Batanea of later times was a province only of the kingdom of Bashan, which, with half of Gilead, was given to the half tribe of Manasseh. For the Bashan of Og included Golan Deuteronomy 4:43, (the capital of the subsequent Gaulonitis, now Jaulan) Beeshterah Joshua 21:27, (or Ashtaroth) 1 Chronicles 6:71, very probably Bostra (1 Chronicles 1:12), and Elrei Deuteronomy 1:4, in Hauran or Auranitis; the one on its southern border, the other perhaps on its northern boundary toward Trachonitis . Its eastern extremity at Salkah Deuteronomy 3:10; Joshua 13:11, (Sulkhad) is the southern point of Batanea (now Bathaniyyeh); Argob, or Trachonitis, (the Lejah) was its north eastern fence.[10]
- "Oppress the poor": This the women did in ministering, or getting their husbands to minister, to their luxury and debauchery. Apparently they urged their husbands to violence and fraud in order to obtain means to satisfy their extravagance. A bad woman is thoroughly unscrupulous (see the case of Ahab and Naboth, 1 Kings 21:7, etc.).[11]
- "Say to their masters": that is, to their king, with whom the princes indulged in potations (Hosea 7:5), and whom here they importune for more wine. "Bring" is singular, in the Hebrew implying that one "master" alone is meant.[3]
- "The mountains of Samaria": like cattle grazing on a mountain; the metaphor is still continued: Samaria was the principal city of Ephraim, the metropolis of the ten tribes, Isaiah 7:9; situated on a mountain; Maundrell says, upon a long mount, of an oval figure, having first a fruitful valley, and then a ring of hills running about it. Here the kings of Israel had their palace, and kept their court, and where their princes and nobles resided. Ahab is said to be king of Samaria, 1 Kings 21:1.[12]
See also
- Related Bible parts: Genesis 19, Deuteronomy 28, Jeremiah 23, Amos 3, Joel 1, Joel 2, John 5
Notes and references
- ^ Collins 2014.
- ^ Hayes 2015.
- ^ a b Robert Jamieson, Andrew Robert Fausset; David Brown. Jamieson, Fausset, and Brown's Commentary On the Whole Bible. 1871.
This article incorporates text from this source, which is in the public domain.
- ^ Metzger, Bruce M., et al. The Oxford Companion to the Bible. New York: Oxford University Press, 1993.
- ^ Keck, Leander E. 1996. The New Interpreter's Bible: Volume: VII. Nashville: Abingdon.
- ^ a b c Dead sea scrolls – Amos
- ^ Timothy A. J. Jull; Douglas J. Donahue; Magen Broshi; Emanuel Tov (1995). "Radiocarbon Dating of Scrolls and Linen Fragments from the Judean Desert". Radiocarbon. 38 (1): 14. Retrieved 26 November 2014.
- ^ Würthwein 1995, pp. 73–74.
- ^ Amos 4:1
- ^ a b Barnes, Albert. Notes on the Old Testament. London, Blackie & Son, 1884. Reprint, Grand Rapids: Baker Books, 1998. This article incorporates text from this source, which is in the public domain.
- ^ Joseph S. Exell; Henry Donald Maurice Spence-Jones (Editors). The Pulpit Commentary. 23 volumes. First publication: 1890. This article incorporates text from this source, which is in the public domain.
- ^ John Gill. John Gill's Exposition of the Entire Bible. Exposition of the Old and New Testament. Published in 1746–1763. This article incorporates text from this source, which is in the public domain.
Bibliography
- Collins, John J. (2014). Introduction to the Hebrew Scriptures. Fortress Press.
{{cite book}}: Invalid|ref=harv(help) - Hayes, Christine (2015). Introduction to the Bible. Yale University Press.
{{cite book}}: Invalid|ref=harv(help) - Würthwein, Ernst (1995). The Text of the Old Testament. Translated by Rhodes, Erroll F. Grand Rapids, MI: Wm. B. Eerdmans. ISBN 0-8028-0788-7. Retrieved January 26, 2019.