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Selected Verse: Amos 9:11 - Strong Concordance

Verse	Translation	Text
Am 9:11	Strong Concordance	In that day [03117] will I raise up [06965] the tabernacle [05521] of David [01732] that is fallen [05307], and close up [01443] the breaches [06556] thereof; and I will raise up [06965] his ruins [02034], and I will build [01129] it as in the days [03117] of old [05769]:
	King James	In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old:

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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]
In that day--quoted by James (Act 15:16-17), "After this," that is, in the dispensation of Messiah (Gen 49:10; Hos 3:4-5; Joe 2:28; Joe 3:1). tabernacle of David--not "the house of David," which is used of his affairs when prospering (Sa2 3:1), but the tent or booth, expressing the low condition to which his kingdom and family had fallen in Amos' time, and subsequently at the Babylonian captivity before the restoration; and secondarily, in the last days preceding Israel's restoration under Messiah, the antitype to David (Psa 102:13-14; Jer 30:9; Eze 34:24; Eze 37:24; see on Isa 12:1). The type is taken from architecture (Eph 2:20). The restoration under Zerubbabel can only be a partial, temporary fulfilment; for it did not include Israel, which nation is the main subject of Amos prophecies, but only Judah; also Zerubbabel's kingdom was not independent and settled; also all the prophets end their prophecies with Messiah, whose advent is the cure of all previous disorders. "Tabernacle" is appropriate to Him, as His human nature is the tabernacle which He assumed in becoming Immanuel, "God with us" (Joh 1:14). "Dwelt," literally, tabernacled "among us" (compare Rev 21:3). Some understand "the tabernacle of David" as that which David pitched for the ark in Zion, after bringing it from Obed-edom's house. It remained there all his reign for thirty years, till the temple of Solomon was built, whereas the "tabernacle of the congregation" remained at Gibeon (Ch2 1:3), where the priests ministered in sacrifices (Ch1 16:39). Song and praise was the service of David's attendants before the ark (Asaph, &c.): a type of the gospel separation between the sacrificial service (Messiah's priesthood now in heaven) and the access of believers on earth to the presence of God, apart from the former (compare Sa2 6:12-17; Ch1 16:37-39; Ch2 1:3). breaches thereof--literally, "of them," that is, of the whole nation, Israel as well as Judah. as in . . . days of old--as it was formerly in the days of David and Solomon, when the kingdom was in its full extent and undivided.

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

In that day--quoted by James (Act 15:16-17), "After this," that is, in the dispensation of Messiah (Gen 49:10; Hos 3:4-5; Joe 2:28; Joe 3:1).

tabernacle of David--not "the house of David," which is used of his affairs when prospering (Sa2 3:1), but the tent or booth, expressing the low condition to which his kingdom and family had fallen in Amos' time, and subsequently at the Babylonian captivity before the restoration; and secondarily, in the last days preceding Israel's restoration under Messiah, the antitype to David (Psa 102:13-14; Jer 30:9; Eze 34:24; Eze 37:24; see on Isa 12:1). The type is taken from architecture (Eph 2:20). The restoration under Zerubbabel can only be a partial, temporary fulfilment; for it did not include Israel, which nation is the main subject of Amos prophecies, but only Judah; also Zerubbabel's kingdom was not independent and settled; also all the prophets end their prophecies with Messiah, whose advent is the cure of all previous disorders. "Tabernacle" is appropriate to Him, as His human nature is the tabernacle which He assumed in becoming Immanuel, "God with us" (Joh 1:14). "Dwelt," literally, tabernacled "among us" (compare Rev 21:3). Some understand "the tabernacle of David" as that which David pitched for the ark in Zion, after bringing it from Obed-edom's house. It remained there all his reign for thirty years, till the temple of Solomon was built, whereas the "tabernacle of the congregation" remained at Gibeon (Ch2 1:3), where the priests ministered in sacrifices (Ch1 16:39). Song and praise was the service of David's attendants before the ark (Asaph, &c.): a type of the gospel separation between the sacrificial service (Messiah's priesthood now in heaven) and the access of believers on earth to the presence of God, apart from the former (compare Sa2 6:12-17; Ch1 16:37-39; Ch2 1:3).

breaches thereof--literally, "of them," that is, of the whole nation, Israel as well as Judah.

as in . . . days of old--as it was formerly in the days of David and Solomon, when the kingdom was in its full extent and undivided.

Notes on the Bible, by Albert Barnes, [1834]
In that day I will raise up - Amos, as the prophets were taught to do, sums up his prophecy of woe with this one full promise of overflowing good. For the ten tribes, in their separate condition, there was no hope, no future. He had pronounced the entire destruction of "the kingdom" of Israel. The ten tribes were, thenceforth, only an aggregate of individuals, good or bad. They had no separate corporate existence. In their spiritual existence, they still belonged to the one family of Israel; and, belonging to it, were heirs of the promises made to it. When no longer separate, individuals out of its tribes were to become Apostles to their whole people and to the Gentiles. Of individuals in it, God had declared His judgment, anticipating the complete exactness of the Judgment of the Great Day. "All the sinners of" His "people" should "die" an untimely death "by the sword;" not one of those who were the true grain should perish with the chaff. He now foretells, how that salvation, of those indeed His own, should be effected through the house of David, in whose line Christ was to come. He speaks of the house of David, not in any terms of royal greatness; he tells, not of its palaces, but of its ruins. Under the word "tabernacle," he probably blends the ideas, that it should be in a poor condition, and yet that it should be the means whereby God should protect His people. The "succah, tabernacle" (translated "booth" in Jonah) Jon 4:5; Gen 33:17, was originally a rude hut, formed of "intertwined" branches. It is used of the cattle-shed Gen 33:17, and of the rough tents used by soldiers in war Sa2 11:11, or by the watchman in the vineyard Isa 1:8; Job 27:18, and of those wherein God "made the children of Israel to dwell, when" He "brought them out of the land of Egypt Lev 23:43. The name of the feast of "tabernacles, Succoth," as well as the rude temporary huts in which they were commanded to dwell, associated the name with a state of outward poverty under God's protection. Hence, perhaps, the word is employed also of the secret place of the presence of God Psa 18:11; Job 36:29. Isaiah, as well as Amos, seems, in the use of the same word Isa 4:6, to hint that what is poor and mean in man's sight would be, in the Hands of God, an effectual protection. This "hut of David" was also at that time to be "fallen." When Amos prophesied, it had been weakened by the schism of the ten tribes, but Azariah, its king, was mighty Ch2 26:6-15. Amos had already foretold the destruction of the "palaces of Jerusalem by fire" Amo 2:5. Now he adds, that the abiding condition of the house of David should be a state of decay and weakness, and that from that state, not human strength, but God Himself should "raise" it. "I will raise up the hut of David, the fallen." He does not say, of "that" time, "the hut that is fallen," as if it were already fallen, but "the hut, the fallen," that is, the hut of which the character should then be its falling, its caducity. So, under a different figure, Isaiah prophesied, "There shall come forth a rod out of the stump Isa 11:1 of Jesse, and a Branch shall put forth from its roots." When the trunk was hewn down even with the ground, and the rank grass had covered the "stump," that "rod" and "Branch" should come forth which should rule the earth, and "to" which "the Gentiles should seek" Isa 11:10. From these words of Amos, "the Son of the fallen," became, among the Jews, one of the titles of the Christ. Both in the legal and mystical schools the words of Amos are alleged, in proof of the fallen condition of the house of David, when the Christ should come. "Who would expect," asks one , "that God would raise up the fallen tabernacle of David? and yet it is said, "I will raise up the tabernacle of David which is fallen down." And who would hope that the whole world should become one band? as it is written, "Then I will turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one shoulder" Zep 3:9. This is no other than the king Messiah." And in the Talmud ; "R. Nachman said to R. Isaac; Hast thou heard when 'the Son of the fallen' shall come? He answered, Who is he? R. Nachman; The Messiah. R. Isaac; Is the Messiah so called? R. Nachman; Yes; 'In that day will I raise up the tabernacle of David which is fallen down. '" And close up - Literally, "wall up, the breaches thereof." The house of David had at this time sustained breaches. It had yet more serious breaches to sustain thereafter. The first great breach was the rending off of the ten tribes. It sustained breaches, through the Assyrians; and yet more when itself was carried away captive to Babylon, and so many of its residue fled into Egypt. Breaches are repaired by new stones; the losses of the house of David were to be filled up by accessions from the Gentiles. God Himself should "close up the breaches;" so should they remain closed; and "the gates of hell should not prevail against" the Church which He builded. Amos heaps upon one another the words implying destruction. A "hut" and that "falling; breaches; ruins;" (literally, "his ruinated, his destructions"). But he also speaks of it in a way which excludes the idea of "the hut of David," being "the royal Dynasty" or "the kingdom of Judah." For he speaks of it, not as an abstract thing, such as a kingdom is, but as a whole, consisting of individuals. He speaks not only of "the hut of David," but of "'their (fem.)' breaches," "'his' ruins," that God would "build 'her' up," "that 'they' (masc.) may inherit;" using apparently this variety of numbers and genders , in order to show that he is speaking of one living whole, the Jewish Church, now rent in two by the great schism of Jeroboam, but which should be reunited into one body, members of which should win the pagan to the true faith in God. "I will raise up," he says, "the tabernacle of David, the fallen, and will wall up 'their' breaches," (the breaches of the two portions into which it had been rent) and I will raise up "his" ruins (the "ruinated places" of David) and I will build "her" (as one whole) as in the days of old, (before the rent of the ten tribes, when all worshiped as one), that "they," (masculine) that is, individuals who should go forth out of her, "may inherit, etc."

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The Kingdom of God Set Up. - Since God, as the unchangeable One, cannot utterly destroy His chosen people, and abolish or reverse His purpose of salvation, after destroying the sinful kingdom, He will set up the new and genuine kingdom of God. Amo 9:11. "On that day will I set up the fallen hut of David, and wall up their rents; and what is destroyed thereof I will set up, and build it as in the days of eternity. Amo 9:12. That they may taken possession of the remnant of Edom, and all the nations upon which my name shall be called, is the saying of Jehovah, who doeth such things." "In that day," i.e., when the judgment has fallen upon the sinful kingdom, and all the sinners of the people of Jehovah are destroyed. Sukkâh, a hut, indicates, by way of contrast to bayith, the house or palace which David built for himself upon Zion (Sa2 5:11), a degenerate condition of the royal house of David. This is placed beyond all doubt by the predicate nōpheleth, fallen down. As the stately palace supplies a figurative representation of the greatness and might of the kingdom, so does the fallen hut, which is full of rents and near to destruction, symbolize the utter ruin of the kingdom. If the family of David no longer dwells in a palace, but in a miserable fallen hut, its regal sway must have come to an end. The figure of the stem of Jesse that is hewn down, in Isa 11:1, is related to this; except that the former denotes the decline of the Davidic dynasty, whereas the fallen hut represents the fall of the kingdom. There is no need to prove, however, that this does not apply to the decay of the Davidic house by the side of the great power of Jeroboam (Hitzig, Hofmann), least of all under Uzziah, in whose reign the kingdom of Judah reached the summit of its earthly power and glory. The kingdom of David first became a hut when the kingdom of Judah was overcome by the Chaldeans, - an event which is included in the prediction contained in Amo 9:1., and hinted at even in Amo 2:5. But this hut the Lord will raise up again from its fallen condition. This raising up is still further defined in the three following clauses: "I wall up their rents" (pirtsēhen). The plural suffix can only be explained from the fact that sukkâh actually refers to the kingdom of God, which was divided into two kingdoms ("these kingdoms," Amo 6:2), and that the house of Israel, which was not to be utterly destroyed (Amo 9:8), consisted of the remnant of the people of the two kingdoms, or the ἐκλογή of the twelve tribes; so that in the expression גדרתי פרציהן there is an allusion to the fact that the now divided nation would one day be united again under the one king David, as Hosea (Hos 2:2; Hos 3:5) and Ezekiel (ch. Eze 37:22) distinctly prophesy. The correctness of this explanation of the plural suffix is confirmed by הרסתיו in the second clause, the suffix of which refers to David, under whom the destroyed kingdom would rise into new power. And whilst these two clauses depict the restoration of the kingdom from its fallen condition, in the third clause its further preservation is foretold. בּנה does not mean to "build" here, but to finish building, to carry on, enlarge, and beautify the building. The words כּימי עולם (an abbreviated comparison for "as it was in the days of the olden time") point back to the promise in Sa2 7:11-12, Sa2 7:16, that God would build a house for David, would raise up his seed after him, and firmly establish his throne for ever, that his house and his kingdom should endure for ever before Him, upon which the whole of the promise before us is founded. The days of the rule of David and of his son Solomon are called "days of eternity," i.e., of the remotest past (compare Mic 7:14), to show that a long period would intervene between that time and the predicted restoration. The rule of David had already received a considerable blow through the falling away of the ten tribes. And it would fall still deeper in the future; but, according tot he promise in 2 Samuel 7, it would not utterly perish, but would be raised up again from its fallen condition. It is not expressly stated that this will take place through a shoot from its own stem; but that is implied in the fact itself. The kingdom of David could only be raised up again through an offshoot from David's family. And that this can be no other than the Messiah, was unanimously acknowledged by the earlier Jews, who even formed a name for the Messiah out of this passage, viz., בר נפלין, filius cadentium, He who had sprung from a fallen hut (see the proofs in Hengstenberg's Christology, vol. i. p. 386 transl.). The kingdom of David is set up in order that they (the sons of Israel, who have been proved to be corn by the sifting, Amo 9:9) may take possession of the remnant of Edom and all the nations, etc. The Edomites had been brought into subjection by David, who had taken possession of their land. At a late period, when the hut of David was beginning to fall, they had recovered their freedom again. This does not suffice, however, to explain the allusion to Edom here; for David had also brought the Philistines, the Moabites, the Ammonites, and the Aramaeans into subjection to his sceptre, - all of them nations who had afterwards recovered their freedom, and to whom Amos foretels the coming judgment in Amo 1:1-15. The reason why Edom alone is mentioned by name must be sought for, therefore, in the peculiar attitude which Edom assumed towards the people of God, namely, in the fact "that whilst they were related to the Judaeans, they were of all nations the most hostile to them" (Rosenmller). On this very ground Obadiah predicted that judgment would come upon the Edomites, and that the remnant of Esau would be captured by the house of Jacob. Amos speaks here of the "remnant of Edom," not because Amaziah recovered only a portion of Edom to the kingdom (Kg2 14:7), as Hitzig supposes, but with an allusion to the threat in Amo 1:12, that Edom would be destroyed with the exception of a remnant. The "remnant of Edom" consists of those who are saved in the judgments that fall upon Edom. This also applies to כּל־הגּוים. Even of these nations, only those are taken by Israel, i.e., incorporated into the restored kingdom of David, the Messianic kingdom, upon whom the name of Jehovah is called; that is to say, not those who were first brought under the dominion of the nation in the time of David (Hitzig, Baur, and Hofmann), but those to whom He shall have revealed His divine nature, and manifested Himself as a God and Saviour (compare Isa 63:19; Jer 14:9, and the remarks on Deu 28:10), so that this expression is practically the same as אשׁר יהוה קרא (whom Jehovah shall call) in Joe 3:5. The perfect נקרא acquires the sense of the futurum exactum from the leading sentence, as in Deu 28:10 (see Ewald, 346, c). יירשׁוּ, to take possession of, is chosen with reference to the prophecy of Balaam (Num 24:18), that Edom should be the possession of Israel (see the comm. on this passage). Consequently the taking possession referred to here will be of a very different character from the subjugation of Edom and other nations to David. It will make the nations into citizens of the kingdom of God, to whom the Lord manifests Himself as their God, pouring upon them all the blessings of His covenant of grace (see Isa 56:6-8). To strengthen this promise, נאם יי וגו ("saith Jehovah, that doeth this") is appended. He who says this is the Lord, who will also accomplish it (see Jer 33:2). The explanation given above is also in harmony with the use made by James of our prophecy in Act 15:16-17, where he derives from Amo 9:11 and Amo 9:12 a prophetic testimony to the fact that Gentiles who became believers were to be received into the kingdom of God without circumcision. It is true that at first sight James appears to quote the words of the prophet simply as a prophetic declaration in support of the fact related by Peter, namely, that by giving His Holy Spirit to believers from among the Gentiles as well as to believers from among the Jews, without making any distinction between Jews and Gentiles, God had taken out of the Gentiles a people ἐπὶ τῶ ὀνόματι αὐτοῦ, "upon His name" (compare Act 15:14 with Act 15:8-9). But as both James and Peter recognise in this fact a practical declaration on the part of God that circumcision was not a necessary prerequisite to the reception of the Gentiles into the kingdom of Christ, while James follows up the allusion to this fact with the prophecy of Amos, introducing it with the words, "and to this agree the words of the prophets," there can be no doubt that James also quotes the words of the prophet with the intention of adducing evidence out of the Old Testament in support of the reception of the Gentiles into the kingdom of God without circumcision. But this proof is not furnished by the statement of the prophet, "through its silence as to the condition required by those who were pharisaically disposed" (Hengstenberg); and still less by the fact that it declares in the most striking way "what significance there was in the typical kingdom of David, as a prophecy of the relation in which the human race, outside the limits of Israel, would stand to the kingdom of Christ" (Hofmann, Schriftbeweis, ii. 2, pp. 84, 85). For the passage would contain nothing extraordinary concerning the typical significance possessed by the kingdom of David in relation to the kingdom of Christ, if, as Hofmann says (p. 84), the prophet, instead of enumerating all the nations which once belonged to the kingdom of David, simply mentions Edom by name, and describes all the others as the nations which have been subject like Edom to the name of Jehovah. The demonstrative force of the prophet's statement is to be found, no doubt, as Hofmann admits, in the words כּל־הגּוים אשׁר נקרא שׁמי עליהם. But if these words affirmed nothing more than what Hofmann finds in them - namely, that all the nations subdued by David were subjected to the name of Jehovah; or, as he says at p. 83, "made up, in connection with Israel, the kingdom of Jehovah and His anointed, without being circumcised, or being obliged to obey the law of Israel" - their demonstrative force would simply lie in what they do not affirm, - namely, in the fact that they say nothing whatever about circumcision being a condition of the reception of the Gentiles. The circumstance that the heathen nations which David brought into subjection to his kingdom were made tributary to himself and subject to the name of Jehovah, might indeed by typical of the fact that the kingdom of the second David would also spread over the Gentiles; but, according to this explanation, it would affirm nothing at all as to the internal relation of the Gentiles to Israel in the new kingdom of God. The Apostle James, however, quotes the words of Amos as decisive on the point in dispute, which the apostles were considering, because in the words, "all the nations upon whom my name is called," he finds a prediction of what Peter has just related, - namely, that the Lord has taken out of the heathen a people "upon His name," that is to say, because he understands by the calling of the name of the Lord upon the Gentiles the communication of the Holy Ghost to the Gentiles. (Note: Moreover, James (or Luke) quotes the words of Amos according to the lxx, even in their deviations from the Hebrew text, in the words ὅπως ἂν ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων με (for which Luke has τὸν κύριον, according to Cod. Al.), which rest upon an interchange of למען יירשׁוּ את־שׁארית אדום with למען ידרשׁוּ שׁארית אדם; because the thought upon which it turned was not thereby altered, inasmuch as the possession of the Gentiles, of which the prophet is speaking, is the spiritual sway of the people of the Lord, which can only extend over those who seek the Lord and His kingdom. The other deviations from the original text and from the lxx (compare Act 15:16 with Amo 9:11) may be explained on the ground that the apostle is quoting from memory, and that he alters ἐν τῆ ἡμερᾶ ἐκείνη ἀναστήσω into μετὰ ταῦτα ἀναστρέψω καὶ ἀνοικοδομήσω, to give greater clearness to the allusion contained in the prnophecy to the Messianic times.)

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

The Kingdom of God Set Up. - Since God, as the unchangeable One, cannot utterly destroy His chosen people, and abolish or reverse His purpose of salvation, after destroying the sinful kingdom, He will set up the new and genuine kingdom of God. Amo 9:11. "On that day will I set up the fallen hut of David, and wall up their rents; and what is destroyed thereof I will set up, and build it as in the days of eternity. Amo 9:12. That they may taken possession of the remnant of Edom, and all the nations upon which my name shall be called, is the saying of Jehovah, who doeth such things." "In that day," i.e., when the judgment has fallen upon the sinful kingdom, and all the sinners of the people of Jehovah are destroyed. Sukkâh, a hut, indicates, by way of contrast to bayith, the house or palace which David built for himself upon Zion (Sa2 5:11), a degenerate condition of the royal house of David. This is placed beyond all doubt by the predicate nōpheleth, fallen down. As the stately palace supplies a figurative representation of the greatness and might of the kingdom, so does the fallen hut, which is full of rents and near to destruction, symbolize the utter ruin of the kingdom. If the family of David no longer dwells in a palace, but in a miserable fallen hut, its regal sway must have come to an end. The figure of the stem of Jesse that is hewn down, in Isa 11:1, is related to this; except that the former denotes the decline of the Davidic dynasty, whereas the fallen hut represents the fall of the kingdom. There is no need to prove, however, that this does not apply to the decay of the Davidic house by the side of the great power of Jeroboam (Hitzig, Hofmann), least of all under Uzziah, in whose reign the kingdom of Judah reached the summit of its earthly power and glory. The kingdom of David first became a hut when the kingdom of Judah was overcome by the Chaldeans, - an event which is included in the prediction contained in Amo 9:1., and hinted at even in Amo 2:5. But this hut the Lord will raise up again from its fallen condition. This raising up is still further defined in the three following clauses: "I wall up their rents" (pirtsēhen). The plural suffix can only be explained from the fact that sukkâh actually refers to the kingdom of God, which was divided into two kingdoms ("these kingdoms," Amo 6:2), and that the house of Israel, which was not to be utterly destroyed (Amo 9:8), consisted of the remnant of the people of the two kingdoms, or the ἐκλογή of the twelve tribes; so that in the expression גדרתי פרציהן there is an allusion to the fact that the now divided nation would one day be united again under the one king David, as Hosea (Hos 2:2; Hos 3:5) and Ezekiel (ch. Eze 37:22) distinctly prophesy. The correctness of this explanation of the plural suffix is confirmed by הרסתיו in the second clause, the suffix of which refers to David, under whom the destroyed kingdom would rise into new power. And whilst these two clauses depict the restoration of the kingdom from its fallen condition, in the third clause its further preservation is foretold.

בּנה does not mean to "build" here, but to finish building, to carry on, enlarge, and beautify the building. The words כּימי עולם (an abbreviated comparison for "as it was in the days of the olden time") point back to the promise in Sa2 7:11-12, Sa2 7:16, that God would build a house for David, would raise up his seed after him, and firmly establish his throne for ever, that his house and his kingdom should endure for ever before Him, upon which the whole of the promise before us is founded. The days of the rule of David and of his son Solomon are called "days of eternity," i.e., of the remotest past (compare Mic 7:14), to show that a long period would intervene between that time and the predicted restoration. The rule of David had already received a considerable blow through the falling away of the ten tribes. And it would fall still deeper in the future; but, according tot he promise in 2 Samuel 7, it would not utterly perish, but would be raised up again from its fallen condition. It is not expressly stated that this will take place through a shoot from its own stem; but that is implied in the fact itself. The kingdom of David could only be raised up again through an offshoot from David's family. And that this can be no other than the Messiah, was unanimously acknowledged by the earlier Jews, who even formed a name for the Messiah out of this passage, viz., בר נפלין, filius cadentium, He who had sprung from a fallen hut (see the proofs in Hengstenberg's Christology, vol. i. p. 386 transl.). The kingdom of David is set up in order that they (the sons of Israel, who have been proved to be corn by the sifting, Amo 9:9) may take possession of the remnant of Edom and all the nations, etc. The Edomites had been brought into subjection by David, who had taken possession of their land. At a late period, when the hut of David was beginning to fall, they had recovered their freedom again. This does not suffice, however, to explain the allusion to Edom here; for David had also brought the Philistines, the Moabites, the Ammonites, and the Aramaeans into subjection to his sceptre, - all of them nations who had afterwards recovered their freedom, and to whom Amos foretels the coming judgment in Amo 1:1-15. The reason why Edom alone is mentioned by name must be sought for, therefore, in the peculiar attitude which Edom assumed towards the people of God, namely, in the fact "that whilst they were related to the Judaeans, they were of all nations the most hostile to them" (Rosenmller). On this very ground Obadiah predicted that judgment would come upon the Edomites, and that the remnant of Esau would be captured by the house of Jacob. Amos speaks here of the "remnant of Edom," not because Amaziah recovered only a portion of Edom to the kingdom (Kg2 14:7), as Hitzig supposes, but with an allusion to the threat in Amo 1:12, that Edom would be destroyed with the exception of a remnant. The "remnant of Edom" consists of those who are saved in the judgments that fall upon Edom. This also applies to כּל־הגּוים. Even of these nations, only those are taken by Israel, i.e., incorporated into the restored kingdom of David, the Messianic kingdom, upon whom the name of Jehovah is called; that is to say, not those who were first brought under the dominion of the nation in the time of David (Hitzig, Baur, and Hofmann), but those to whom He shall have revealed His divine nature, and manifested Himself as a God and Saviour (compare Isa 63:19; Jer 14:9, and the remarks on Deu 28:10), so that this expression is practically the same as אשׁר יהוה קרא (whom Jehovah shall call) in Joe 3:5. The perfect נקרא acquires the sense of the futurum exactum from the leading sentence, as in Deu 28:10 (see Ewald, 346, c). יירשׁוּ, to take possession of, is chosen with reference to the prophecy of Balaam (Num 24:18), that Edom should be the possession of Israel (see the comm. on this passage). Consequently the taking possession referred to here will be of a very different character from the subjugation of Edom and other nations to David. It will make the nations into citizens of the kingdom of God, to whom the Lord manifests Himself as their God, pouring upon them all the blessings of His covenant of grace (see Isa 56:6-8). To strengthen this promise, נאם יי וגו ("saith Jehovah, that doeth this") is appended. He who says this is the Lord, who will also accomplish it (see Jer 33:2).

The explanation given above is also in harmony with the use made by James of our prophecy in Act 15:16-17, where he derives from Amo 9:11 and Amo 9:12 a prophetic testimony to the fact that Gentiles who became believers were to be received into the kingdom of God without circumcision. It is true that at first sight James appears to quote the words of the prophet simply as a prophetic declaration in support of the fact related by Peter, namely, that by giving His Holy Spirit to believers from among the Gentiles as well as to believers from among the Jews, without making any distinction between Jews and Gentiles, God had taken out of the Gentiles a people ἐπὶ τῶ ὀνόματι αὐτοῦ, "upon His name" (compare Act 15:14 with Act 15:8-9). But as both James and Peter recognise in this fact a practical declaration on the part of God that circumcision was not a necessary prerequisite to the reception of the Gentiles into the kingdom of Christ, while James follows up the allusion to this fact with the prophecy of Amos, introducing it with the words, "and to this agree the words of the prophets," there can be no doubt that James also quotes the words of the prophet with the intention of adducing evidence out of the Old Testament in support of the reception of the Gentiles into the kingdom of God without circumcision. But this proof is not furnished by the statement of the prophet, "through its silence as to the condition required by those who were pharisaically disposed" (Hengstenberg); and still less by the fact that it declares in the most striking way "what significance there was in the typical kingdom of David, as a prophecy of the relation in which the human race, outside the limits of Israel, would stand to the kingdom of Christ" (Hofmann, Schriftbeweis, ii. 2, pp. 84, 85). For the passage would contain nothing extraordinary concerning the typical significance possessed by the kingdom of David in relation to the kingdom of Christ, if, as Hofmann says (p. 84), the prophet, instead of enumerating all the nations which once belonged to the kingdom of David, simply mentions Edom by name, and describes all the others as the nations which have been subject like Edom to the name of Jehovah. The demonstrative force of the prophet's statement is to be found, no doubt, as Hofmann admits, in the words כּל־הגּוים אשׁר נקרא שׁמי עליהם. But if these words affirmed nothing more than what Hofmann finds in them - namely, that all the nations subdued by David were subjected to the name of Jehovah; or, as he says at p. 83, "made up, in connection with Israel, the kingdom of Jehovah and His anointed, without being circumcised, or being obliged to obey the law of Israel" - their demonstrative force would simply lie in what they do not affirm, - namely, in the fact that they say nothing whatever about circumcision being a condition of the reception of the Gentiles. The circumstance that the heathen nations which David brought into subjection to his kingdom were made tributary to himself and subject to the name of Jehovah, might indeed by typical of the fact that the kingdom of the second David would also spread over the Gentiles; but, according to this explanation, it would affirm nothing at all as to the internal relation of the Gentiles to Israel in the new kingdom of God. The Apostle James, however, quotes the words of Amos as decisive on the point in dispute, which the apostles were considering, because in the words, "all the nations upon whom my name is called," he finds a prediction of what Peter has just related, - namely, that the Lord has taken out of the heathen a people "upon His name," that is to say, because he understands by the calling of the name of the Lord upon the Gentiles the communication of the Holy Ghost to the Gentiles.

(Note: Moreover, James (or Luke) quotes the words of Amos according to the lxx, even in their deviations from the Hebrew text, in the words ὅπως ἂν ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων με (for which Luke has τὸν κύριον, according to Cod. Al.), which rest upon an interchange of למען יירשׁוּ את־שׁארית אדום with למען ידרשׁוּ שׁארית אדם; because the thought upon which it turned was not thereby altered, inasmuch as the possession of the Gentiles, of which the prophet is speaking, is the spiritual sway of the people of the Lord, which can only extend over those who seek the Lord and His kingdom. The other deviations from the original text and from the lxx (compare Act 15:16 with Amo 9:11) may be explained on the ground that the apostle is quoting from memory, and that he alters ἐν τῆ ἡμερᾶ ἐκείνη ἀναστήσω into μετὰ ταῦτα ἀναστρέψω καὶ ἀνοικοδομήσω, to give greater clearness to the allusion contained in the prnophecy to the Messianic times.)

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
In that day - In the set time which I have fixt. Raise up - Bring back out of captivity, and re - establish in their own land, the house of David, and those that adhere to his family. Fallen - By the revolt of the ten tribes. The breaches - Which are in it by that long division.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Will I raise up the tabernacle of David - It is well known that the kingdom of Israel, the most profane and idolatrous, fell first, and that the kingdom of Judah continued long after, and enjoyed considerable prosperity under Hezekiah and Josiah. The remnant of the Israelites that were left by the Assyrians became united to the kingdom of Judah; and of the others, many afterwards joined them: but this comparatively short prosperity and respite, previously to the Babylonish captivity, could not be that, as Calmet justly observes, which is mentioned here. This could not be called closing up the breaches, raising up the ruins, and building it as in the days of old; nor has any state of this kind taken place since; and, consequently, the prophecy remains to be fulfilled. It must therefore refer to their restoration under the Gospel, when they shall receive the Lord Jesus as their Messiah, and be by him restored to their own land. See these words quoted by James, Act 15:17. Then indeed it is likely that they shall possess the remnant of Edom, and have the whole length and breadth of Immanuel's land, Amo 9:12. Nor can it be supposed that the victories gained by the Asmoneans could be that intended by the prophet and which he describes in such lofty terms. These victories procured only a short respite, and a very imperfect re-establishment of the tabernacle of David; and could not warrant the terms of the prediction in these verses.

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³ So Solomon [08010], and all the congregation [06951] with him, went [03212] to the high place [01116] that was at Gibeon [01391]; for there was the tabernacle [0168] of the congregation [04150] of God [0430], which Moses [04872] the servant [05650] of the LORD [03068] had made [06213] in the wilderness [04057].

³⁷ So he left [05800] there before [06440] the ark [0727] of the covenant [01285] of the LORD [03068] Asaph [0623] and his brethren [0251], to minister [08334] before [06440] the ark [0727] continually [08548], as every day's [03117] work [01697] required [03117]:
³⁸ And Obededom [05654] with their brethren [0251], threescore [08346] and eight [08083]; Obededom [05654] also the son [01121] of Jeduthun [03038] and Hosah [02621] to be porters [07778]:
³⁹ And Zadok [06659] the priest [03548], and his brethren [0251] the priests [03548], before [06440] the tabernacle [04908] of the LORD [03068] in the high place [01116] that was at Gibeon [01391],

¹² And it was told [05046] king [04428] David [01732], saying [0559], The LORD [03068] hath blessed [01288] the house [01004] of Obededom [05654], and all that pertaineth unto him, because of the ark [0727] of God [0430]. So David [01732] went [03212] and brought up [05927] the ark [0727] of God [0430] from the house [01004] of Obededom [05654] into the city [05892] of David [01732] with gladness [08057].
¹³ And it was so, that when they that bare [05375] the ark [0727] of the LORD [03068] had gone [06805] six [08337] paces [06806], he sacrificed [02076] oxen [07794] and fatlings [04806].
¹⁴ And David [01732] danced [03769] before [06440] the LORD [03068] with all his might [05797]; and David [01732] was girded [02296] with a linen [0906] ephod [0646].
¹⁵ So David [01732] and all the house [01004] of Israel [03478] brought up [05927] the ark [0727] of the LORD [03068] with shouting [08643], and with the sound [06963] of the trumpet [07782].
¹⁶ And as the ark [0727] of the LORD [03068] came [0935] into the city [05892] of David [01732], Michal [04324] Saul's [07586] daughter [01323] looked [08259] through a window [02474], and saw [07200] king [04428] David [01732] leaping [06339] and dancing [03769] before [06440] the LORD [03068]; and she despised [0959] him in her heart [03820].
¹⁷ And they brought [0935] in the ark [0727] of the LORD [03068], and set [03322] it in his place [04725], in the midst [08432] of the tabernacle [0168] that David [01732] had pitched [05186] for it: and David [01732] offered [05927] burnt offerings [05930] and peace offerings [08002] before [06440] the LORD [03068].

³⁹ And Zadok [06659] the priest [03548], and his brethren [0251] the priests [03548], before [06440] the tabernacle [04908] of the LORD [03068] in the high place [01116] that was at Gibeon [01391],

³ And [2532] I heard [191] a great [3173] voice [5456] out of [1537] heaven [3772] saying [3004], Behold [2400], the tabernacle [4633] of God [2316] is with [3326] men [444], and [2532] he will dwell [4637] with [3326] them [846], and [2532] they [846] shall be [2071] his [846] people [2992], and [2532] God [2316] himself [846] shall be [2071] with [3326] them [846], and be their [846] God [2316].

¹⁴ And [2532] the Word [3056] was made [1096] flesh [4561], and [2532] dwelt [4637] among [1722] us [2254], (and [2532] we beheld [2300] his [846] glory [1391], the glory [1391] as [5613] of the only begotten [3439] of [3844] the Father [3962],) full [4134] of grace [5485] and [2532] truth [225].

²⁰ And are built [2026] upon [1909] the foundation [2310] of the apostles [652] and [2532] prophets [4396], Jesus [2424] Christ [5547] himself [846] being [5607] the chief corner [204] stone;

¹ And in that day [03117] thou shalt say [0559], O LORD [03068], I will praise [03034] thee: though thou wast angry [0599] with me, thine anger [0639] is turned away [07725], and thou comfortedst [05162] me.

²⁴ And David [01732] my servant [05650] shall be king [04428] over them; and they all shall have one [0259] shepherd [07462]: they shall also walk [03212] in my judgments [04941], and observe [08104] my statutes [02708], and do [06213] them.

²⁴ And I the LORD [03068] will be their God [0430], and my servant [05650] David [01732] a prince [05387] among [08432] them; I the LORD [03068] have spoken [01696] it.

⁹ But they shall serve [05647] the LORD [03068] their God [0430], and David [01732] their king [04428], whom I will raise up [06965] unto them.

¹³ Thou shalt arise [06965], and have mercy [07355] upon Zion [06726]: for the time [06256] to favour [02603] her, yea, the set time [04150], is come [0935].
¹⁴ For thy servants [05650] take pleasure [07521] in her stones [068], and favour [02603] the dust [06083] thereof.

¹ Now there was long [0752] war [04421] between the house [01004] of Saul [07586] and the house [01004] of David [01732]: but David [01732] waxed [01980] stronger [02390] and stronger [02390], and the house [01004] of Saul [07586] waxed [01980] weaker [01800] and weaker [01800].

¹ For, behold, in those days [03117], and in that time [06256], when I shall bring again [07725] [07725] the captivity [07622] of Judah [03063] and Jerusalem [03389],

²⁸ And it shall come to pass afterward [0310], that I will pour out [08210] my spirit [07307] upon all flesh [01320]; and your sons [01121] and your daughters [01323] shall prophesy [05012], your old men [02205] shall dream [02492] dreams [02472], your young men [0970] shall see [07200] visions [02384]:

⁴ For the children [01121] of Israel [03478] shall abide [03427] many [07227] days [03117] without a king [04428], and without a prince [08269], and without a sacrifice [02077], and without an image [04676], and without an ephod [0646], and without teraphim [08655]:
⁵ Afterward [0310] shall the children [01121] of Israel [03478] return [07725], and seek [01245] the LORD [03068] their God [0430], and David [01732] their king [04428]; and shall fear [06342] the LORD [03068] and his goodness [02898] in the latter [0319] days [03117].

¹⁰ The sceptre [07626] shall not depart [05493] from Judah [03063], nor a lawgiver [02710] from between his feet [07272], until [03588] Shiloh [07886] come [0935]; and unto him shall the gathering [03349] of the people [05971] be.

¹⁶ After [3326] this [5023] I will return [390], and [2532] will build again [456] the tabernacle [4633] of David [1138], which [3588] is fallen down [4098]; and [2532] I will build again [456] the ruins [2679] thereof [846], and [2532] I will set [461] it [846] up [461]:
¹⁷ That [3704] [302] the residue [2645] of men [444] might seek after [1567] the Lord [2962], and [2532] all [3956] the Gentiles [1484], upon [1909] whom [3739] my [3450] name [3686] is called [1941] [1909] [846], saith [3004] the Lord [2962], who [3588] doeth [4160] all [3956] these things [5023].

⁹ For then will I turn [02015] to the people [05971] a pure [01305] language [08193], that they may all call [07121] upon the name [08034] of the LORD [03068], to serve [05647] him with one [0259] consent [07926].

¹⁰ And in that day [03117] there shall be a root [08328] of Jesse [03448], which shall stand [05975] for an ensign [05251] of the people [05971]; to it shall the Gentiles [01471] seek [01875]: and his rest [04496] shall be glorious [03519].

¹ And there shall come forth [03318] a rod [02415] out of the stem [01503] of Jesse [03448], and a Branch [05342] shall grow [06509] out of his roots [08328]:

⁵ But I will send [07971] a fire [0784] upon Judah [03063], and it shall devour [0398] the palaces [0759] of Jerusalem [03389].

⁶ And he went forth [03318] and warred [03898] against the Philistines [06430], and brake down [06555] the wall [02346] of Gath [01661], and the wall [02346] of Jabneh [02996], and the wall [02346] of Ashdod [0795], and built [01129] cities [05892] about Ashdod [0795], and among the Philistines [06430].
⁷ And God [0430] helped [05826] him against the Philistines [06430], and against the Arabians [06163] that dwelt [03427] in Gurbaal [01485], and the Mehunims [04586].
⁸ And the Ammonites [05984] gave [05414] gifts [04503] to Uzziah [05818]: and his name [08034] spread abroad [03212] even to the entering [0935] in of Egypt [04714]; for he strengthened [02388] himself exceedingly [04605].
⁹ Moreover Uzziah [05818] built [01129] towers [04026] in Jerusalem [03389] at the corner [06438] gate [08179], and at the valley [01516] gate [08179], and at the turning [04740] of the wall, and fortified [02388] them.
¹⁰ Also he built [01129] towers [04026] in the desert [04057], and digged [02672] many [07227] wells [0953]: for he had much [07227] cattle [04735], both in the low country [08219], and in the plains [04334]: husbandmen [0406] also, and vine dressers [03755] in the mountains [02022], and in Carmel [03760]: for he loved [0157] husbandry [0127].
¹¹ Moreover Uzziah [05818] had an host [02428] of fighting [04421] men [06213], that went out [03318] to war [06635] by bands [01416], according to the number [04557] of their account [06486] by the hand [03027] of Jeiel [03273] the scribe [05608] and Maaseiah [04641] the ruler [07860], under the hand [03027] of Hananiah [02608], one of the king's [04428] captains [08269].
¹² The whole number [04557] of the chief [07218] of the fathers [01] of the mighty men [01368] of valour [02428] were two thousand [0505] and six [08337] hundred [03967].
¹³ And under their hand [03027] was an army [02428] [06635], three [07969] hundred [03967] thousand [0505] and seven [07651] thousand [0505] and five [02568] hundred [03967], that made [06213] war [04421] with mighty [02428] power [03581], to help [05826] the king [04428] against the enemy [0341].
¹⁴ And Uzziah [05818] prepared [03559] for them throughout all the host [06635] shields [04043], and spears [07420], and helmets [03553], and habergeons [08302], and bows [07198], and slings [07050] to cast stones [068].
¹⁵ And he made [06213] in Jerusalem [03389] engines [02810], invented [04284] by cunning men [02803], to be on the towers [04026] and upon the bulwarks [06438], to shoot [03384] arrows [02671] and great [01419] stones [068] withal. And his name [08034] spread [03318] far abroad [07350]; for he was marvellously [06381] helped [05826], till [03588] he was strong [02388].

⁶ And there shall be a tabernacle [05521] for a shadow [06738] in the daytime [03119] from the heat [02721], and for a place of refuge [04268], and for a covert [04563] from storm [02230] and from rain [04306].

²⁹ Also can any understand [0995] the spreadings [04666] of the clouds [05645], or the noise [08663] of his tabernacle [05521]?

¹¹ He made [07896] darkness [02822] his secret place [05643]; his pavilion [05521] round about [05439] him were dark [02824] waters [04325] and thick clouds [05645] of the skies [07834].

⁴³ That your generations [01755] may know [03045] that I made the children [01121] of Israel [03478] to dwell [03427] in booths [05521], when I brought them out [03318] of the land [0776] of Egypt [04714]: I am the LORD [03068] your God [0430].

¹⁸ He buildeth [01129] his house [01004] as a moth [06211], and as a booth [05521] that the keeper [05341] maketh [06213].

⁸ And the daughter [01323] of Zion [06726] is left [03498] as a cottage [05521] in a vineyard [03754], as a lodge [04412] in a garden of cucumbers [04750], as a besieged [05341] city [05892].

¹¹ And Uriah [0223] said [0559] unto David [01732], The ark [0727], and Israel [03478], and Judah [03063], abide [03427] in tents [05521]; and my lord [0113] Joab [03097], and the servants [05650] of my lord [0113], are encamped [02583] in the open [06440] fields [07704]; shall I [0589] then go [0935] into mine house [01004], to eat [0398] and to drink [08354], and to lie [07901] with my wife [0802]? as thou livest [02416], and as thy soul [05315] liveth [02416], I will not do [06213] this thing [01697].

¹⁷ And Jacob [03290] journeyed [05265] to Succoth [05523], and built [01129] him an house [01004], and made [06213] booths [05521] for his cattle [04735]: therefore the name [08034] of the place [04725] is called [07121] Succoth [05523].

⁵ So Jonah [03124] went out [03318] of the city [05892], and sat [03427] on the east side [06924] of the city [05892], and there made [06213] him a booth [05521], and sat [03427] under it in the shadow [06738], till he might see [07200] what would become of the city [05892].

¹¹ In that day [03117] will I raise up [06965] the tabernacle [05521] of David [01732] that is fallen [05307], and close up [01443] the breaches [06556] thereof; and I will raise up [06965] his ruins [02034], and I will build [01129] it as in the days [03117] of old [05769]:

⁸ And [2532] God [2316], which knoweth the hearts [2589], bare them [846] witness [3140], giving [1325] them [846] the Holy [40] Ghost [4151], even [2532] as [2531] he did unto us [2254];
⁹ And [2532] put [1252] no [3762] difference [1252] between [3342] [5037] us [2257] and [2532] them [846], purifying [2511] their [846] hearts [2588] by faith [4102].

¹⁴ Simeon [4826] hath declared [1834] how [2531] God [2316] at the first [4412] did visit [1980] the Gentiles [1484], to take [2983] out of [1537] them a people [2992] for [1909] his [846] name [3686].

¹² That they may possess [03423] the remnant [07611] of Edom [0123], and of all the heathen [01471], which are called [07121] by my name [08034], saith [05002] the LORD [03068] that doeth [06213] this.

² Thus saith [0559] the LORD [03068] the maker [06213] thereof, the LORD [03068] that formed [03335] it, to establish [03559] it; the LORD [03068] is his name [08034];

⁶ Also the sons [01121] of the stranger [05236], that join [03867] themselves to the LORD [03068], to serve [08334] him, and to love [0157] the name [08034] of the LORD [03068], to be his servants [05650], every one that keepeth [08104] the sabbath [07676] from polluting [02490] it, and taketh hold [02388] of my covenant [01285];
⁷ Even them will I bring [0935] to my holy [06944] mountain [02022], and make them joyful [08055] in my house [01004] of prayer [08605]: their burnt offerings [05930] and their sacrifices [02077] shall be accepted [07522] upon mine altar [04196]; for mine house [01004] shall be called [07121] an house [01004] of prayer [08605] for all people [05971].
⁸ The Lord [0136] GOD [03069] which gathereth [06908] the outcasts [01760] of Israel [03478] saith [05002], Yet will I gather [06908] others to him, beside those that are gathered [06908] unto him.

¹⁸ And Edom [0123] shall be a possession [03424], Seir [08165] also shall be a possession [03424] for his enemies [0341]; and Israel [03478] shall do [06213] valiantly [02428].

¹⁰ And all people [05971] of the earth [0776] shall see [07200] that thou art called [07121] by the name [08034] of the LORD [03068]; and they shall be afraid [03372] of thee.

⁵ Because ye have taken [03947] my silver [03701] and my gold [02091], and have carried [0935] into your temples [01964] my goodly [02896] pleasant things [04261]:

¹⁰ And all people [05971] of the earth [0776] shall see [07200] that thou art called [07121] by the name [08034] of the LORD [03068]; and they shall be afraid [03372] of thee.

⁹ Why shouldest thou be as a man [0376] astonied [01724], as a mighty man [01368] that cannot [03201] save [03467]? yet thou, O LORD [03068], art in the midst [07130] of us, and we are called [07121] by thy name [08034]; leave [03240] us not.

¹⁹ We are thine: thou never [05769] barest rule [04910] over them; they were not called [07121] by thy name [08034].

¹² But I will send [07971] a fire [0784] upon Teman [08487], which shall devour [0398] the palaces [0759] of Bozrah [01224].

⁷ He slew [05221] of Edom [0123] in the valley [01516] of salt [04417] ten [06235] thousand [0505], and took [08610] Selah [05554] by war [04421], and called [07121] the name [08034] of it Joktheel [03371] unto this day [03117].

¹ The words [01697] of Amos [05986], who was among the herdmen [05349] of Tekoa [08620], which he saw [02372] concerning Israel [03478] in the days [03117] of Uzziah [05818] king [04428] of Judah [03063], and in the days [03117] of Jeroboam [03379] the son [01121] of Joash [03101] king [04428] of Israel [03478], two years [08141] before [06440] the earthquake [07494].
² And he said [0559], The LORD [03068] will roar [07580] from Zion [06726], and utter [05414] his voice [06963] from Jerusalem [03389]; and the habitations [04999] of the shepherds [07462] shall mourn [056], and the top [07218] of Carmel [03760] shall wither [03001].
³ Thus saith [0559] the LORD [03068]; For three [07969] transgressions [06588] of Damascus [01834], and for four [0702], I will not turn away [07725] the punishment thereof; because they have threshed [01758] Gilead [01568] with threshing instruments [02742] of iron [01270]:
⁴ But I will send [07971] a fire [0784] into the house [01004] of Hazael [02371], which shall devour [0398] the palaces [0759] of Benhadad [01130].
⁵ I will break [07665] also the bar [01280] of Damascus [01834], and cut off [03772] the inhabitant [03427] from the plain [01237] of Aven [0206], and him that holdeth [08551] the sceptre [07626] from the house [01004] of Eden [05731] [01040]: and the people [05971] of Syria [0758] shall go into captivity [01540] unto Kir [07024], saith [0559] the LORD [03068].
⁶ Thus saith [0559] the LORD [03068]; For three [07969] transgressions [06588] of Gaza [05804], and for four [0702], I will not turn away [07725] the punishment thereof; because they carried away captive [01540] the whole [08003] captivity [01546], to deliver them up [05462] to Edom [0123]:
⁷ But I will send [07971] a fire [0784] on the wall [02346] of Gaza [05804], which shall devour [0398] the palaces [0759] thereof:
⁸ And I will cut off [03772] the inhabitant [03427] from Ashdod [0795], and him that holdeth [08551] the sceptre [07626] from Ashkelon [0831], and I will turn [07725] mine hand [03027] against Ekron [06138]: and the remnant [07611] of the Philistines [06430] shall perish [06], saith [0559] the Lord [0136] GOD [03069].
⁹ Thus saith [0559] the LORD [03068]; For three [07969] transgressions [06588] of Tyrus [06865], and for four [0702], I will not turn away [07725] the punishment thereof; because they delivered up [05462] the whole [08003] captivity [01546] to Edom [0123], and remembered [02142] not the brotherly [0251] covenant [01285]:
¹⁰ But I will send [07971] a fire [0784] on the wall [02346] of Tyrus [06865], which shall devour [0398] the palaces [0759] thereof.
¹¹ Thus saith [0559] the LORD [03068]; For three [07969] transgressions [06588] of Edom [0123], and for four [0702], I will not turn away [07725] the punishment thereof; because he did pursue [07291] his brother [0251] with the sword [02719], and did cast off [07843] all pity [07356], and his anger [0639] did tear [02963] perpetually [05703], and he kept [08104] his wrath [05678] for ever [05331]:
¹² But I will send [07971] a fire [0784] upon Teman [08487], which shall devour [0398] the palaces [0759] of Bozrah [01224].
¹³ Thus saith [0559] the LORD [03068]; For three [07969] transgressions [06588] of the children [01121] of Ammon [05983], and for four [0702], I will not turn away [07725] the punishment thereof; because they have ripped up [01234] the women with child [02030] of Gilead [01568], that they might enlarge [07337] their border [01366]:
¹⁴ But I will kindle [03341] a fire [0784] in the wall [02346] of Rabbah [07237], and it shall devour [0398] the palaces [0759] thereof, with shouting [08643] in the day [03117] of battle [04421], with a tempest [05591] in the day [03117] of the whirlwind [05492]:
¹⁵ And their king [04428] shall go [01980] into captivity [01473], he and his princes [08269] together [03162], saith [0559] the LORD [03068].

⁹ For, lo, I will command [06680], and I will sift [05128] the house [01004] of Israel [03478] among all nations [01471], like as corn is sifted [05128] in a sieve [03531], yet shall not the least grain [06872] fall [05307] upon the earth [0776].

¹⁴ Feed [07462] thy people [05971] with thy rod [07626], the flock [06629] of thine heritage [05159], which dwell [07931] solitarily [0910] in the wood [03293], in the midst [08432] of Carmel [03760]: let them feed [07462] in Bashan [01316] and Gilead [01568], as in the days [03117] of old [05769].

¹⁶ And thine house [01004] and thy kingdom [04467] shall be established [0539] for [05704] ever [05769] before [06440] thee: thy throne [03678] shall be established [03559] for [05704] ever [05769].

¹¹ And as since the time [03117] that I commanded [06680] judges [08199] to be over my people [05971] Israel [03478], and have caused thee to rest [05117] from all thine enemies [0341]. Also the LORD [03068] telleth [05046] thee that he will make [06213] thee an house [01004].
¹² And when thy days [03117] be fulfilled [04390], and thou shalt sleep [07901] with thy fathers [01], I will set up [06965] thy seed [02233] after [0310] thee, which shall proceed [03318] out of thy bowels [04578], and I will establish [03559] his kingdom [04467].

²² And I will make [06213] them one [0259] nation [01471] in the land [0776] upon the mountains [02022] of Israel [03478]; and one [0259] king [04428] shall be king [04428] to them all: and they shall be [05750] no more two [08147] nations [01471], neither shall they be divided [02673] into two [08147] kingdoms [04467] any more at all:

⁵ Afterward [0310] shall the children [01121] of Israel [03478] return [07725], and seek [01245] the LORD [03068] their God [0430], and David [01732] their king [04428]; and shall fear [06342] the LORD [03068] and his goodness [02898] in the latter [0319] days [03117].

² Plead [07378] with your mother [0517], plead [07378]: for she is not my wife [0802], neither am I her husband [0376]: let her therefore put away [05493] her whoredoms [02183] out of her sight [06440], and her adulteries [05005] from between her breasts [07699];

⁸ Behold, the eyes [05869] of the Lord [0136] GOD [03069] are upon the sinful [02403] kingdom [04467], and I will destroy [08045] it from off the face [06440] of the earth [0127]; saving [0657] that I will not utterly [08045] destroy [08045] the house [01004] of Jacob [03290], saith [05002] the LORD [03068].

² Pass [05674] ye unto Calneh [03641], and see [07200]; and from thence go [03212] ye to Hamath [02574] the great [07227] [02579]: then go down [03381] to Gath [01661] of the Philistines [06430]: be they better [02896] than these kingdoms [04467]? or their border [01366] greater [07227] than your border [01366]?

⁵ But I will send [07971] a fire [0784] upon Judah [03063], and it shall devour [0398] the palaces [0759] of Jerusalem [03389].

¹ I saw [07200] the Lord [0136] standing [05324] upon the altar [04196]: and he said [0559], Smite [05221] the lintel of the door [03730], that the posts [05592] may shake [07493]: and cut [01214] them in the head [07218], all of them; and I will slay [02026] the last [0319] of them with the sword [02719]: he that fleeth [05127] of them shall not flee away [05127], and he that escapeth [06412] of them shall not be delivered [04422].

¹ And there shall come forth [03318] a rod [02415] out of the stem [01503] of Jesse [03448], and a Branch [05342] shall grow [06509] out of his roots [08328]:

¹¹ And Hiram [02438] king [04428] of Tyre [06865] sent [07971] messengers [04397] to David [01732], and cedar [0730] trees [06086], and carpenters [02796], and masons [07023] [068]: and they built [01129] David [01732] an house [01004].

¹⁷ That [3704] [302] the residue [2645] of men [444] might seek after [1567] the Lord [2962], and [2532] all [3956] the Gentiles [1484], upon [1909] whom [3739] my [3450] name [3686] is called [1941] [1909] [846], saith [3004] the Lord [2962], who [3588] doeth [4160] all [3956] these things [5023].