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Selected Verse: Amos 3:3 - King James

Verse	Translation	Text
Am 3:3	King James	Can two walk together, except they be agreed?

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Here follow several questions of a parable-like kind, to awaken conviction in the people. Can two walk together, except they be agreed?--Can God's prophets be so unanimous in prophesying against you, if God's Spirit were not joined with them, or if their prophecies were false? The Israelites were "at ease," not believing that God was with the prophets in their denunciations of coming ruin to the nation (Amo 6:1, Amo 6:3; compare Kg1 22:18, Kg1 22:24, Kg1 22:27; Jer 43:2). This accords with Amo 3:7-8. So "I will be with thy mouth" (Exo 4:12; Jer 1:8; Mat 10:20). If the prophets and God were not agreed, the former could not predict the future as they do. In Amo 2:12 He had said, the Israelites forbade the prophets prophesying; therefore, in Amo 3:3, Amo 3:8, He asserts the agreement between the prophets and God who spake by them against Israel [ROSENMULLER]. Rather, "I once walked with you" (Lev 26:12) as a Father and Husband (Isa 54:5; Jer 3:14); but now your way and Mine are utterly diverse; there can therefore be no fellowship between us such as there was (Amo 3:2); I will walk with you only to "punish you"; as a "lion" walks with his "prey" (Amo 3:4), as a bird-catcher with a bird [TARNOVIUS]. The prophets, and all servants of God, can have no fellowship with the ungodly (Psa 119:63; Co2 6:16-17; Eph 5:11; Jam 4:4).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Here follow several questions of a parable-like kind, to awaken conviction in the people.

Can two walk together, except they be agreed?--Can God's prophets be so unanimous in prophesying against you, if God's Spirit were not joined with them, or if their prophecies were false? The Israelites were "at ease," not believing that God was with the prophets in their denunciations of coming ruin to the nation (Amo 6:1, Amo 6:3; compare Kg1 22:18, Kg1 22:24, Kg1 22:27; Jer 43:2). This accords with Amo 3:7-8. So "I will be with thy mouth" (Exo 4:12; Jer 1:8; Mat 10:20). If the prophets and God were not agreed, the former could not predict the future as they do. In Amo 2:12 He had said, the Israelites forbade the prophets prophesying; therefore, in Amo 3:3, Amo 3:8, He asserts the agreement between the prophets and God who spake by them against Israel [ROSENMULLER]. Rather, "I once walked with you" (Lev 26:12) as a Father and Husband (Isa 54:5; Jer 3:14); but now your way and Mine are utterly diverse; there can therefore be no fellowship between us such as there was (Amo 3:2); I will walk with you only to "punish you"; as a "lion" walks with his "prey" (Amo 3:4), as a bird-catcher with a bird [TARNOVIUS]. The prophets, and all servants of God, can have no fellowship with the ungodly (Psa 119:63; Co2 6:16-17; Eph 5:11; Jam 4:4).

Notes on the Bible, by Albert Barnes, [1834]
Sacred parables or enigmas must have many meanings. They are cast on the mind, to quicken it and rouse it by their very mystery. They are taken from objects which in different lights, represent different things, and so suggest them. This series of brief parables have, all of them, this in common, that each thing spoken of is alternately cause and effect, and where the one is found, 'there' must be the other. From the effect you can certainly infer the cause, without which it could not be, and from the cause you may be sure of the effect. Then, further, all the images are of terror and peril to the objects spoken of. The prophet impresses upon their minds both aspects of these things; "evil will not befall, unless it has been prepared;" "signs of evil will not shew themselves, unless the evil be at hand." "The bird will not fall without the snare; if the snare rises and so shews itself, the bird is as good as taken. As surely then (the prophet would say) as the roaring of the lion, the rising of the snare, the alarm of the trumpet, betokens imminent peril, so surely does the warning Voice of God. 'The lion hath roared; who will not fear?' Again, as surely as these are the effects of their causes, so surely is all infliction sent by Him who alone has power over all things, and is the cause of all. 'Shall there be evil in a city, and the Lord hath not done it? Again, as these tokens are given before the evil comes, and the God of nature and of grace has made it a law in nature, that what is fearful should give signs of coming evil, so has He made it a law of His own dealing, not to inflict evil, without having fore-announced it. 'Surely the Lord God will do nothing, but He reveleth His secret unto His servants the prophets.' As nothing else is by chance, nor happens without cause, much less the acts of God. The lion or young lion when they roar, the bird when it falls to the ground, the snare when it rises, the trumpet's sound, all have their cause and ground: shall not then much more the acts and works of God? Shall evil happen in the city, and have no ground in the Cause of all causes, God in His righteous judgments? As there is fear, whenever there are tokens and causes of fear, so fear ye now and watch, lest the fear overtake you and it be too late. The first words then, Can (will) two walk together, except they be agreed? - are at once a general rule for all which follows, and have different bearings according to those its several aspects. And, before all these, it is an appeal at once to the conscience which feels itself parted from its God; "so neither will God be with thee, unless thou art agreed and of one mind with God. Think not to have God with thee, unless thou art with God;" as He saith, 'I will not go up in the midst of thee, for thou art a stiff-necked people, lest I consume thee in the way' Exo 33:3; and, 'if ye walk contrary unto Me, then will I also walk contrary unto you, and will punish you yet seven times for your sins' Lev 26:23, Lev 26:4. And on the other hand, 'They shall walk with Me in white, for they are worthy' Rev 3:4. Lap.: "God cannot be agreed with the sinner who justifies himself. Rup.: "God who rebuketh, and Israel who is rebuked, are two. God saith, We are not agreed, in that Israel, when rebuked, heareth not Me, God, rebuking. Herein we are not agreed, that I rebuke, Israel justifieth himself. Lo, for so many years since Jeroboam made the golden calves, have I sent prophets, and none agreeth, for no one king departed from the sin of Jeroboam. So then I came Myself, God made man, rebuking and reproving: but 'ye are they which justify yourselves before men' Luk 16:15, and, being sick, ye say to the Physician, we need Thee not." Augustine in Psa 75:1-10 Lap.: "So long as thou confessest not thy sins, thou art in a manner litigating with God. For what displeaseth Him, thou praisest. Be at one with God. Let what displeaseth Him, displease thee. Thy past evil life displeaseth Him. If it please thee, thou art disjoined from Him; if it displease thee, by confessing thy sins, thou art joined to Him." So He awakens and prepares the soul for the following words of awe. In connection with what follows, the words are also the prophet's defense of his Mission. Israel "said to the prophets, prophesy not" (see the notes on Amo 2:12), or, "The Lord our God hath not sent thee" Jer 43:2, because, while it disobeyed God, the prophets must "speak concernig it not good, but evil." Amos prepares the way for his answer; ye yourselves admit, that "two will" not "walk together, unless they be agreed." The seen and the unseen, the words of the prophets and the dealings of God, would not meet together, unless the prophets were of one mind with God, unless God had admitted them into His counsels, and "were agreed" with them, so that their words should precede His deeds, His deeds confirm His words by them.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
But this truth met with contradiction in the nation itself. The proud self-secure sinners would not hear such prophesying as this (compare Amo 2:4; Amo 7:10.). Amos therefore endeavours, before making any further announcement of the judgment of God, to establish his right and duty to prophesy, by a chain-like series of similes drawn from life. V. 3. "Do two walk together without having agreed? Amo 3:4. Does the lion roar in the forest, and he has no prey? does the young lion utter his cry out of his den, without having taken anything? Amo 3:5. Does the bird fall into the trap on the ground, when there is no snare for him? does the trap rise up from the earth without making a capture? Amo 3:6. Or is the trumpet blown in the city, and the people are not alarmed? or does misfortune happen in the city, and Jehovah has not done it? Amo 3:7. For the Lord Jehovah does nothing at all, without having revealed His secret to His servants the prophets. Amo 3:8. The lion has roared; who does not fear? the Lord Jehovah hath spoken; who must not prophesy?" The contents of these verses are not to be reduced to the general thought, that a prophet could no more speak without a divine impulse than any other effect could take place without a cause. There was certainly no need for a long series of examples, such as we have in Amo 3:3-6, to substantiate or illustrate the thought, which a reflecting hearer would hardly have disputed, that there was a connection between cause and effect. The examples are evidently selected with the view of showing that the utterances of the prophet originate with God. This is obvious enough in Amo 3:7, Amo 3:8. The first clause, "Do two men walk together, without having agreed as to their meeting?" (nō‛Ad, to betake one's self to a place, to meet together at an appointed place or an appointed time; compare Job 2:11; Jos 11:5; Neh 6:2; not merely to agree together), contains something more than the trivial truth, that two persons do not take a walk together without a previous arrangement. The two who walk together are Jehovah and the prophet (Cyril); not Jehovah and the nation, to which the judgment is predicted (Cocceius, Marck, and others). Amos went as prophet to Samaria or Bethel, because the Lord had sent him thither to preach judgment to the sinful kingdom. But God would not threaten judgment if He had not a nation ripe for judgment before Him. The lion which roars when it has the prey before it is Jehovah (cf. Amo 1:2; Hos 11:10, etc.). טרף אין לו is not to be interpreted according to the second clause, as signifying "without having got possession of its prey" (Hitzig), for the lion is accustomed to roar when it has the prey before it and there is no possibility of its escape, and before it actually seizes it (cf. Isa 5:29). (Note: The most terrible feature in the roaring of a lion is that with this clarigatio, or, if you prefer it, with this classicum, it declares war. And after the roar there immediately follows both slaughter and laceration. For, as a rule, it only roars with that sharp roar when it has the prey in sight, upon which it immediately springs (Bochart, Hieroz. ii. 25ff., ed. Ros.).) On the contrary, the perfect lâkjad in the second clause is to be interpreted according to the first clause, not as relating to the roar of satisfaction with which the lion devours the prey in its den (Baur), but as a perfect used to describe a thing which was as certain as if it had already occurred. A lion has made a capture not merely when it has actually seized the prey and torn it in pieces, but when the prey has approached so near that it cannot possibly escape. Kephı̄r is the young lion which already goes in pursuit of prey, and is to be distinguished from the young of the lion, gūr (catulus leonis), which cannot yet go in search of prey (cf. Eze 19:2-3). The two similes have the same meaning. The second strengthens the first by the assertion that God not only has before Him the nation that is ripe for judgment, but that He has it in His power. The similes in Amo 3:5 do not affirm the same as those in Amo 3:4, but contain the new thought, that Israel has deserved the destruction which threatens it. Pach, a snare, and mōqēsh, a trap, are frequently used synonymously; but here they are distinguished, pach denoting a bird-net, and mōqēsh a springe, a snare which holds the bird fast. The earlier translators have taken mōqēsh in the sense of yōqēsh, and understand it as referring to the bird-catcher; and Baur proposes to alter the text accordingly. But there is no necessity for this; and it is evidently unsuitable, since it is not requisite for a bird-catcher to be at hand, in order that the bird should be taken in a snare. The suffix lâh refers to tsippōr, and the thought is this: in order to catch a bird in the net, a springe (gin) must be laid for it. So far as the fact itself is concerned, mōqēsh is "evidently that which is necessarily followed by falling into the net; and in this instance it is sinfulness" (Hitzig); so that the meaning of the figure would be this: "Can destruction possibly overtake you, unless your sin draws you into it?" (cf. Jer 2:35). In the second clause pach is the subject, and ועלה is used for the ascent or springing up of the net. Hitzig has given the meaning of the words correctly: "As the net does not spring up without catching the bird, that has sent it up by flying upon it, can ye imagine that when the destruction passes by, ye will not be seized by it, but will escape without injury?" (cf. Isa 28:15). Jehovah, however, causes the evil to be foretold. As the trumpet, when blown in the city, frightens the people out of their self-security, so will the voice of the prophet, who proclaims the coming evil, excite a salutary alarm in the nation (cf. Eze 33:1-5). For the calamity which is bursting upon the city comes from Jehovah, is sent by Him as a punishment. This thought is explained in Amo 3:7, Amo 3:8, and with this explanation the whole series of figurative sentences is made perfectly clear. The approaching evil, which comes from the Lord, is predicted by the prophet, because Jehovah does not carry out His purpose without having (כּי אם, for when, except when he has, as in Gen 32:27) first of all revealed it to the prophets, that they may warn the people to repent and to reform. Sōd receives a more precise definition from the first clause of the verse, or a limitation to the purposes which God is about to fulfil upon His people. And since (this is the connection of Amo 3:8) the judgment with which the Lord is drawing near fills every one with fear, and Jehovah has spoken, i.e., has made known His counsel to the prophets, they cannot but prophesy.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

But this truth met with contradiction in the nation itself. The proud self-secure sinners would not hear such prophesying as this (compare Amo 2:4; Amo 7:10.). Amos therefore endeavours, before making any further announcement of the judgment of God, to establish his right and duty to prophesy, by a chain-like series of similes drawn from life. V. 3. "Do two walk together without having agreed? Amo 3:4. Does the lion roar in the forest, and he has no prey? does the young lion utter his cry out of his den, without having taken anything? Amo 3:5. Does the bird fall into the trap on the ground, when there is no snare for him? does the trap rise up from the earth without making a capture? Amo 3:6. Or is the trumpet blown in the city, and the people are not alarmed? or does misfortune happen in the city, and Jehovah has not done it? Amo 3:7. For the Lord Jehovah does nothing at all, without having revealed His secret to His servants the prophets. Amo 3:8. The lion has roared; who does not fear? the Lord Jehovah hath spoken; who must not prophesy?" The contents of these verses are not to be reduced to the general thought, that a prophet could no more speak without a divine impulse than any other effect could take place without a cause. There was certainly no need for a long series of examples, such as we have in Amo 3:3-6, to substantiate or illustrate the thought, which a reflecting hearer would hardly have disputed, that there was a connection between cause and effect. The examples are evidently selected with the view of showing that the utterances of the prophet originate with God. This is obvious enough in Amo 3:7, Amo 3:8. The first clause, "Do two men walk together, without having agreed as to their meeting?" (nō‛Ad, to betake one's self to a place, to meet together at an appointed place or an appointed time; compare Job 2:11; Jos 11:5; Neh 6:2; not merely to agree together), contains something more than the trivial truth, that two persons do not take a walk together without a previous arrangement. The two who walk together are Jehovah and the prophet (Cyril); not Jehovah and the nation, to which the judgment is predicted (Cocceius, Marck, and others). Amos went as prophet to Samaria or Bethel, because the Lord had sent him thither to preach judgment to the sinful kingdom. But God would not threaten judgment if He had not a nation ripe for judgment before Him. The lion which roars when it has the prey before it is Jehovah (cf. Amo 1:2; Hos 11:10, etc.). טרף אין לו is not to be interpreted according to the second clause, as signifying "without having got possession of its prey" (Hitzig), for the lion is accustomed to roar when it has the prey before it and there is no possibility of its escape, and before it actually seizes it (cf. Isa 5:29).

(Note: The most terrible feature in the roaring of a lion is that with this clarigatio, or, if you prefer it, with this classicum, it declares war. And after the roar there immediately follows both slaughter and laceration. For, as a rule, it only roars with that sharp roar when it has the prey in sight, upon which it immediately springs (Bochart, Hieroz. ii. 25ff., ed. Ros.).)

On the contrary, the perfect lâkjad in the second clause is to be interpreted according to the first clause, not as relating to the roar of satisfaction with which the lion devours the prey in its den (Baur), but as a perfect used to describe a thing which was as certain as if it had already occurred. A lion has made a capture not merely when it has actually seized the prey and torn it in pieces, but when the prey has approached so near that it cannot possibly escape. Kephı̄r is the young lion which already goes in pursuit of prey, and is to be distinguished from the young of the lion, gūr (catulus leonis), which cannot yet go in search of prey (cf. Eze 19:2-3). The two similes have the same meaning. The second strengthens the first by the assertion that God not only has before Him the nation that is ripe for judgment, but that He has it in His power.

The similes in Amo 3:5 do not affirm the same as those in Amo 3:4, but contain the new thought, that Israel has deserved the destruction which threatens it. Pach, a snare, and mōqēsh, a trap, are frequently used synonymously; but here they are distinguished, pach denoting a bird-net, and mōqēsh a springe, a snare which holds the bird fast. The earlier translators have taken mōqēsh in the sense of yōqēsh, and understand it as referring to the bird-catcher; and Baur proposes to alter the text accordingly. But there is no necessity for this; and it is evidently unsuitable, since it is not requisite for a bird-catcher to be at hand, in order that the bird should be taken in a snare. The suffix lâh refers to tsippōr, and the thought is this: in order to catch a bird in the net, a springe (gin) must be laid for it. So far as the fact itself is concerned, mōqēsh is "evidently that which is necessarily followed by falling into the net; and in this instance it is sinfulness" (Hitzig); so that the meaning of the figure would be this: "Can destruction possibly overtake you, unless your sin draws you into it?" (cf. Jer 2:35). In the second clause pach is the subject, and ועלה is used for the ascent or springing up of the net. Hitzig has given the meaning of the words correctly: "As the net does not spring up without catching the bird, that has sent it up by flying upon it, can ye imagine that when the destruction passes by, ye will not be seized by it, but will escape without injury?" (cf. Isa 28:15). Jehovah, however, causes the evil to be foretold. As the trumpet, when blown in the city, frightens the people out of their self-security, so will the voice of the prophet, who proclaims the coming evil, excite a salutary alarm in the nation (cf. Eze 33:1-5). For the calamity which is bursting upon the city comes from Jehovah, is sent by Him as a punishment. This thought is explained in Amo 3:7, Amo 3:8, and with this explanation the whole series of figurative sentences is made perfectly clear. The approaching evil, which comes from the Lord, is predicted by the prophet, because Jehovah does not carry out His purpose without having (כּי אם, for when, except when he has, as in Gen 32:27) first of all revealed it to the prophets, that they may warn the people to repent and to reform. Sōd receives a more precise definition from the first clause of the verse, or a limitation to the purposes which God is about to fulfil upon His people. And since (this is the connection of Amo 3:8) the judgment with which the Lord is drawing near fills every one with fear, and Jehovah has spoken, i.e., has made known His counsel to the prophets, they cannot but prophesy.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Agreed - Can you have God's presence while you walk so contrary to him?

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Can two walk together - While ye loved and served me, I dwelt in you and walked among you. Now ye are become alienated from me, your nature and mine are totally opposite. I am holy, ye are unholy. We are no longer agreed, and can no longer walk together. I can no longer hold communion with you. I must cast you out. The similes in this and the three following verses are all chosen to express the same thing, viz., that no calamities or judgments can fall upon any people but by the express will of God, on account of their iniquities; and that whatever his prophets have foretold, they have done it by direct revelation from their Maker; and that God has the highest and most cogent reason for inflicting the threatened calamities. This correctness of the prophets' predictions shows that they and I are in communion.

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⁴ Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.

¹¹ And have no fellowship with the unfruitful works of darkness, but rather reprove them.

¹⁶ And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.
¹⁷ Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,

⁶³ I am a companion of all them that fear thee, and of them that keep thy precepts.

⁴ Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing?

² You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.

¹⁴ Turn, O backsliding children, saith the LORD; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion:

⁵ For thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called.

¹² And I will walk among you, and will be your God, and ye shall be my people.

⁸ The lion hath roared, who will not fear? the Lord GOD hath spoken, who can but prophesy?

³ Can two walk together, except they be agreed?

¹² But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not.

²⁰ For it is not ye that speak, but the Spirit of your Father which speaketh in you.

⁸ Be not afraid of their faces: for I am with thee to deliver thee, saith the LORD.

¹² Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say.

⁷ Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets.
⁸ The lion hath roared, who will not fear? the Lord GOD hath spoken, who can but prophesy?

² Then spake Azariah the son of Hoshaiah, and Johanan the son of Kareah, and all the proud men, saying unto Jeremiah, Thou speakest falsely: the LORD our God hath not sent thee to say, Go not into Egypt to sojourn there:

²⁷ And say, Thus saith the king, Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace.

²⁴ But Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek, and said, Which way went the Spirit of the LORD from me to speak unto thee?

¹⁸ And the king of Israel said unto Jehoshaphat, Did I not tell thee that he would prophesy no good concerning me, but evil?

³ Ye that put far away the evil day, and cause the seat of violence to come near;

¹ Woe to them that are at ease in Zion, and trust in the mountain of Samaria, which are named chief of the nations, to whom the house of Israel came!

¹² But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not.

¹ To the chief Musician, Altaschith, A Psalm or Song of Asaph. Unto thee, O God, do we give thanks, unto thee do we give thanks: for that thy name is near thy wondrous works declare.
² When I shall receive the congregation I will judge uprightly.
³ The earth and all the inhabitants thereof are dissolved: I bear up the pillars of it. Selah.
⁴ I said unto the fools, Deal not foolishly: and to the wicked, Lift not up the horn:
⁵ Lift not up your horn on high: speak not with a stiff neck.
⁶ For promotion cometh neither from the east, nor from the west, nor from the south.
⁷ But God is the judge: he putteth down one, and setteth up another.
⁸ For in the hand of the LORD there is a cup, and the wine is red; it is full of mixture; and he poureth out of the same: but the dregs thereof, all the wicked of the earth shall wring them out, and drink them.
⁹ But I will declare for ever; I will sing praises to the God of Jacob.
¹⁰ All the horns of the wicked also will I cut off; but the horns of the righteous shall be exalted.

¹⁵ And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.

⁴ Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.

⁴ Then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit.

²³ And if ye will not be reformed by me by these things, but will walk contrary unto me;

³ Unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee in the way.

⁸ The lion hath roared, who will not fear? the Lord GOD hath spoken, who can but prophesy?

²⁷ And he said unto him, What is thy name? And he said, Jacob.

⁸ The lion hath roared, who will not fear? the Lord GOD hath spoken, who can but prophesy?

⁷ Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets.

¹ Again the word of the LORD came unto me, saying,
² Son of man, speak to the children of thy people, and say unto them, When I bring the sword upon a land, if the people of the land take a man of their coasts, and set him for their watchman:
³ If when he seeth the sword come upon the land, he blow the trumpet, and warn the people;
⁴ Then whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head.
⁵ He heard the sound of the trumpet, and took not warning; his blood shall be upon him. But he that taketh warning shall deliver his soul.

¹⁵ Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves:

³⁵ Yet thou sayest, Because I am innocent, surely his anger shall turn from me. Behold, I will plead with thee, because thou sayest, I have not sinned.

⁴ Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing?

⁵ Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all?

² And say, What is thy mother? A lioness: she lay down among lions, she nourished her whelps among young lions.
³ And she brought up one of her whelps: it became a young lion, and it learned to catch the prey; it devoured men.

²⁹ Their roaring shall be like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry it away safe, and none shall deliver it.

¹⁰ They shall walk after the LORD: he shall roar like a lion: when he shall roar, then the children shall tremble from the west.

² And he said, The LORD will roar from Zion, and utter his voice from Jerusalem; and the habitations of the shepherds shall mourn, and the top of Carmel shall wither.

² That Sanballat and Geshem sent unto me, saying, Come, let us meet together in some one of the villages in the plain of Ono. But they thought to do me mischief.

⁵ And when all these kings were met together, they came and pitched together at the waters of Merom, to fight against Israel.

¹¹ Now when Job's three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him.

⁸ The lion hath roared, who will not fear? the Lord GOD hath spoken, who can but prophesy?

⁷ Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets.

³ Can two walk together, except they be agreed?
⁴ Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing?
⁵ Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all?
⁶ Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the LORD hath not done it?

⁸ The lion hath roared, who will not fear? the Lord GOD hath spoken, who can but prophesy?

⁷ Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets.

⁶ Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the LORD hath not done it?

⁵ Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all?

⁴ Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing?

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

⁴ Thus saith the LORD; For three transgressions of Judah, and for four, I will not turn away the punishment thereof; because they have despised the law of the LORD, and have not kept his commandments, and their lies caused them to err, after the which their fathers have walked: