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Amos 9:1 [study!]

American Standard Version (ASV 1901) [2]
— I saw the Lord standing beside the altar: and he said, Smite the capitals, that the thresholds may shake; and break them in pieces on the head of all of them; and I will slay the last of them with the sword: there shall not one of them flee away, and there shall not one of them escape.
King James Version (KJV 1769)
— I saw the Lord standing upon the altar: and he said, Smite the lintel of the door, that the posts may shake: and cut them in the head, all of them; and I will slay the last of them with the sword: he that fleeth of them shall not flee away, and he that escapeth of them shall not be delivered.
New American Standard Bible (NASB ©1995)
— I saw the Lord standing beside the altar, and He said, “Smite the capitals so that the thresholds will shake, And break them on the heads of them all! Then I will slay the rest of them with the sword; They will not have a fugitive who will flee, Or a refugee who will escape.
Webster's Revision of the KJB (WEB 1833)
— I saw the Lord standing upon the altar: and he said, Smite the lintel of the door, that the posts may shake: and cut them in the head, all of them; and I will slay the last of them with the sword: he that fleeth of them shall not flee away, and he that escapeth of them shall not be delivered.
Darby's Translation (DBY 1890)
— I saw the Lord standing upon the altar; and he said, Smite the chapiter that the thresholds may shake; and break all of them in pieces, in the head; and I will slay the last of them with the sword: he that fleeth of them shall not get away by flight, and he that escapeth of them shall not be delivered.
Rotherham's Emphasized Bible (EBR 1902)
— I saw My Lord stationed by the altar, and he said—Smite the capital—that the sills, may tremble, Yea break them off on the head of them all, and, the last of them, with the sword, will I slay,—He that fleeth of them, shall not flee away, and he that escapeth of them, shall not make good his escape.
Young's Literal Translation (YLT 1898)
— I have seen the Lord standing by the altar, and He saith: 'Smite the knob, and the thresholds shake, And cut them off by the head—all of them, And their posterity with a sword I do slay, Not flee to them doth the fleer, Nor escape to them doth a fugitive.
Douay-Rheims Challoner Revision (DR 1750)
— I saw the Lord standing upon the altar, and he said: Strike the hinges, and let the lintels be shook: for there is covetousness in the head of them all, and I will slay the last of them with the sword: there shall be no flight for them: they shall flee, and he that shall flee of them shall not be delivered.
Original King James Bible (AV 1611) [2]
— I saw the Lord standing vpon the altar, and he said, Smite the lintell of the doore, that the posts may shake: and cut them in the head all of them, and I will slay the last of them with the sword: hee that fleeth of them, shall not flee away, and he that escapeth of them, shall not be deliuered.
Brenton Greek Septuagint (LXX, Restored Names)
— I saw the Lord standing on the altar: and he said, Smite the mercy-seat, and the porch shall be shaken: and cut through into the heads of all; and I will slay the remnant of them with the sword: no one of them fleeing shall escape, and no one of them, striving to save himself shall be delivered.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— I saw Yahweh standing upon the altar: and he said, Smite the lintel of the door, that the posts may shake: and cut them in the head, all of them; and I will slay the last of them with the sword: he that fleeth of them shall not flee away, and he that escapeth of them shall not be delivered.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
I saw 7200
{7200} Prime
רָאָה
ra'ah
{raw-aw'}
A primitive root; to see, literally or figuratively (in numerous applications, direct and implied, transitively, intransitively and causatively).
z8804
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
x853
(0853) Complement
אֵת
'eth
{ayth}
Apparently contracted from H0226 in the demonstrative sense of entity; properly self (but generally used to point out more definitely the object of a verb or preposition, even or namely).
Yhw יָהוֶה 136
{0136} Prime
אֲדֹנָי
'Adonay
{ad-o-noy'}
An emphatic form of H0113; the Lord (used as a proper name of God only).
standing 5324
{5324} Prime
נָצַב
natsab
{naw-tsab'}
A primitive root; to station, in various applications (literally or figuratively).
z8737
<8737> Grammar
Stem - Niphal (See H8833)
Mood - Participle (See H8813)
Count - 793
upon x5921
(5921) Complement
עַל
`al
{al}
Properly the same as H5920 used as a preposition (in the singular or plural, often with prefix, or as conjugation with a particle following); above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications.
the altar: 4196
{4196} Prime
מִזְבֵּחַ
mizbeach
{miz-bay'-akh}
From H2076; an altar.
and he said, 559
{0559} Prime
אָמַר
'amar
{aw-mar'}
A primitive root; to say (used with great latitude).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
Smite 5221
{5221} Prime
נָכָה
nakah
{naw-kaw'}
A primitive root; to strike (lightly or severely, literally or figuratively).
z8685
<8685> Grammar
Stem - Hiphil (See H8818)
Mood - Imperative (See H8810)
Count - 731
the lintel x3730
(3730) Complement
כַּפְתֹּר
kaphtor
{kaf-tore'}
Probably from an unused root meaning to encircle; a chaplet; but used only in an architectonic sense, that is, the capital of a column, or a wreath like button or disk on the candelabrum.
of the door, y3730
[3730] Standard
כַּפְתֹּר
kaphtor
{kaf-tore'}
Probably from an unused root meaning to encircle; a chaplet; but used only in an architectonic sense, that is, the capital of a column, or a wreath like button or disk on the candelabrum.
that the posts 5592
{5592} Prime
סַף
caph
{saf}
From H5605, in its original sense of containing; a vestibule (as a limit); also a dish (for holding blood or wine).
may shake: 7493
{7493} Prime
רָעַשׁ
ra`ash
{raw-ash'}
A primitive root; to undulate (as the earth, the sky, etc.; also a field of grain), particularly through fear; specifically to spring (as a locust).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
and cut 1214
{1214} Prime
בָּצַע
batsa`
{baw-tsah'}
A primitive root to break off, that is, (usually) plunder; figuratively to finish, or (intransitively) stop.
z8798
<8798> Grammar
Stem - Qal (See H8851)
Mood - Imperative (See H8810)
Count - 2847
them in the head, 7218
{7218} Prime
רֹאשׁ
ro'sh
{roshe}
From an unused root apparently meaning to shake; the head (as most easily shaken), whether literally or figuratively (in many applications, of place, time, rank, etc.).
all x3605
(3605) Complement
כֹּל
kol
{kole}
From H3634; properly the whole; hence all, any or every (in the singular only, but often in a plural sense).
of them; and I will slay 2026
{2026} Prime
הָרַג
harag
{haw-rag'}
A primitive root; to smite with deadly intent.
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
the last 319
{0319} Prime
אַחֲרִית
'achariyth
{akh-ar-eeth'}
From H0310; the last or end, hence the future; also posterity.
of them with the sword: 2719
{2719} Prime
חֶרֶב
chereb
{kheh'-reb}
From H2717; drought; also a cutting instrument (from its destructive effect), as a knife, sword, or other sharp implement.
he that fleeth 5127
{5127} Prime
נוּס
nuwc
{noos}
A primitive root; to flit, that is, vanish away (subside, escape; causatively chase, impel, deliver).
z8801
<8801> Grammar
Stem - Qal (See H8851)
Mood - Participle (See H8813)
Count - 309
of them shall not x3808
(3808) Complement
לֹא
lo'
{lo}
lo; a primitive particle; not (the simple or abstract negation); by implication no; often used with other particles.
flee away, 5127
{5127} Prime
נוּס
nuwc
{noos}
A primitive root; to flit, that is, vanish away (subside, escape; causatively chase, impel, deliver).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
and he that escapeth 6412
{6412} Prime
פָּלִיט
paliyt
{paw-leet'}
From H6403; a refugee.
of them shall not x3808
(3808) Complement
לֹא
lo'
{lo}
lo; a primitive particle; not (the simple or abstract negation); by implication no; often used with other particles.
be delivered. 4422
{4422} Prime
מָלַט
malat
{maw-lat'}
A primitive root; properly to be smooth, that is, (by implication) to escape (as if by slipperiness); causatively to release or rescue; specifically to bring forth young, emit sparks.
z8735
<8735> Grammar
Stem - Niphal (See H8833)
Mood - Imperfect (See H8811)
Count - 1602
Jamieson-Fausset-Brown Commentary

Amos 9:1

_ _ Amos 9:1-15. Fifth and last vision.

_ _ None can escape the coming judgment in any hiding-place: for God is omnipresent and irresistible (Amos 9:1-6). As a kingdom, Israel shall perish as if it never was in covenant with Him: but as individuals the house of Jacob shall not utterly perish, nay, not one of the least of the righteous shall fall, but only all the sinners (Amos 9:7-10). Restoration of the Jews finally to their own land after the re-establishment of the fallen tabernacle of David; consequent conversion of all the heathen (Amos 9:11-15).

_ _ Lord ... upon the altar — namely, in the idolatrous temple at Beth-el; the calves which were spoken of in Amos 8:14. Hither they would flee for protection from the Assyrians, and would perish in the ruins, with the vain object of their trust [Henderson]. Jehovah stands here to direct the destruction of it, them, and the idolatrous nation. He demands many victims on the altar, but they are to be human victims. Calvin and Fairbairn, and others, make it in the temple at Jerusalem. Judgment was to descend both on Israel and Judah. As the services of both alike ought to have been offered on the Jerusalem temple-altar, it is there that Jehovah ideally stands, as if the whole people were assembled there, their abominations lying unpardoned there, and crying for vengeance, though in fact committed elsewhere (compare Ezekiel 8:1-18). This view harmonizes with the similarity of the vision in Amos to that in Isaiah 6:1-13, at Jerusalem. Also with the end of this chapter (Amos 9:11-15), which applies both to Judah and Israel: “the tabernacle of David,” namely, at Jerusalem. His attitude, “standing,” implies fixity of purpose.

_ _ lintel — rather, the sphere-like capital of the column [Maurer].

_ _ posts — rather, “thresholds,” as in Isaiah 6:4, Margin. The temple is to be smitten below as well as above, to ensure utter destruction.

_ _ cut them in the head — namely, with the broken fragments of the capitals and columns (compare Psalms 68:21; Habakkuk 3:13).

_ _ slay the last of them — their posterity [Henderson]. The survivors [Maurer]. Jehovah’s directions are addressed to His angels, ministers of judgment (compare Ezekiel 9:1-11).

_ _ he that fleeth ... shall not flee away — He who fancies himself safe and out of reach of the enemy shall be taken (Amos 2:14).

Matthew Henry's Commentary

Amos 9:1-10

_ _ We have here the justice of God passing sentence upon a provoking people; and observe,

_ _ I. With what solemnity the sentence is passed. The prophet saw in vision the Lord standing upon the altar (Amos 9:1), the altar of burnt-offerings; for the Lord has a sacrifice, and multitudes must fall as victims to his justice. He is removed from the mercy-seat between the cherubim, and stands upon the altar, the judgment-seat, on which the fire of God used to fall, to devour the sacrifices. He stands upon the altar, to show that the ground of his controversy with this people was their profanation of his holy things; here he stands to avenge the quarrel of his altar, as also to signify that the sin of the house of Israel, like that of the house of Eli, shall not be purged with sacrifice nor offering for ever, 1 Samuel 3:14. He stands on the altar, to prohibit sacrifice. Now the order given is, Smite the lintel of the door of the temple, the chapiter, smite it with such a blow that the posts may shake, and cut them, wound them in the head, all of them; break down the doors of God's house, or of the courts of his house, in token of this, that he is going out from it, and forsaking it, and then all judgments are breaking in upon it. Or it signifies the destruction of those in the first place that should be as the door-posts to the nation for its defence, so that, they being broken down, it becomes as a city without gates and bars. “Smite the king, who is as the lintel of the door, that the princes, who are as the posts, may shake; cut them in the head, cleave them down, all of them, as wood for the fire; and I will slay the last of them, the posterity of them, them and their families, or the least of them, them and all that are employed under them; or, I will slay them all, them and all that remain of them, till it comes to the last man; the slaughter shall be general.” There is no living for those on whom God has said, I will slay them, no standing before his sword.

_ _ II. What effectual care is taken that none shall escape the execution of this sentence. This is enlarged upon here, and is intended for warning to all that provoke the Lord to jealousy. Let sinners read it, and tremble; as there is no fighting it out with God, so there is no fleeing from him. His judgments, when they come with commission, as they will overpower the strongest that think to outface them, so they will overtake the swiftest that think to out-run them, Amos 9:2. Those of them that flee, and take to their heels, shall soon be out of breath, and shall not flee away out of the reach of danger; for, as sometimes the wicked flee when none pursues, so he cannot flee away when God pursues, though he would fain flee out of his hand. Nay, he that escapes of them, that thinks he has gained his point, shall not be delivered. Evil pursues sinners, and will arrest them. This is here enlarged upon by showing that wherever sinners flee for shelter from God's justice, it will overtake them, and the shelter will prove but a refuge of lies. What David says of the ubiquity of God's presence (Psalms 139:7-10) is here said of the extent of God's power and justice. (1.) Hell itself, though it has its name in English from its being hilled, or covered over, or hidden, cannot hide them (Amos 9:2): “Though they dig into hell, into the centre of the earth, or the darkest recesses of it, yet thence shall my hand take them, and bring them forth to be made public monuments of divine justice.” The grave is a hiding-place to the righteous from the malice of the world (Job 3:17), but it shall be no hiding-place to the righteous from the justice of God; thence God's hands shall take them, when they shall rise in the great day to everlasting shame and contempt. (2.) Heaven, though it has its name from being heaved, or lifted up, shall not put them out of reach of God's judgments; as hell cannot hide them, so heaven will not. Though they climb up to heaven in their conceit, yet thence will I bring them down. Those whom God brings to heaven by his grace shall never be brought down; but those who climb thither themselves, by their own presumption, and confidence in themselves, will be brought down and filled with shame. (3.) The top of Carmel, one of the highest parts of the dust of the world in that country, shall not protect them: “Though they hide themselves there, where they imagine nobody will look for them, I will search, and take them out thence; neither the thickest bushes, nor the darkest caves, in the top of Carmel, will serve to hide them.” (4.) The bottom of the sea shall not serve to conceal them; though they think to hide themselves there, even there the judgments of God shall find them out, and lay hold on them: Thence will I command the serpent, and he shall bite them, the crooked serpent, even the dragon that is in the sea, Isaiah 27:1. They shall find their plague and death where they hope to find shelter and protection; diving will stand them in no more stead than climbing. (5.) Remote countries will not befriend them, nor shall less judgments excuse them from greater (Amos 9:4): Thought they go into captivity before their enemies, who carry them to places at a great distance, and mingle them with their own people, among whom they seem to be lost, yet that shall not serve their turn: Thence will I command the sword, and it shall slay them, the sword of the enemy, or one another's sword. When God judges he will overcome. That which binds on all this, makes their escape impossible and their ruin inevitable, is that God will set his eyes upon them for evil, and not for good. His eyes are in every place, are upon all men and upon all the ways of men, upon some for good, to show himself strong on their behalf, but upon others for evil, to take notice of their sins (Job 13:27) and take all opportunities of punishing them for their sins. Their case is truly miserable who have the providence of God: and all the dispensations of it, against them, working for their hurt.

_ _ 3. What a great and mighty God he is that passes this sentence upon them, and will take the executing of it into his own hands. Threatenings are more or less formidable according to the power of him that threatens. We laugh at impotent wrath; but the wrath of God is not so; it is omnipotent wrath. Who knows the power of it? What he had before said he would do (Amos 8:8) is here repeated, that he would make the land melt and tremble, and all that dwell therein mourn, that the judgment should rise up wholly like a flood, and the country should be drowned, and laid under water, as by the flood of Egypt, Amos 9:5. But is he able to make his words good? Yes, certainly he is; he does but touch the land and it melts, touch the mountains and they smoke; he can do it with the greatest ease, for, (1.) He is the Lord God of hosts, who undertakes to do it, the God who has all the power in his hand, and all creatures at his beck and call, who having made them all, and given them their several capacities, makes what use he pleases of them and all their powers. Very miserable is the case of those who have the Lord of hosts against them, for they have hosts against them, the whole creation at war with them. (2.) He is the Creator and governor of the upper world: It is he that builds his stories in the heavens, the celestial orbs, or spheres, one over another, as so many stories in a high and stately palace. They are his, for he built them at first, when he said, Let there be a firmament, and he made the firmament; and he builds them still, is continually building them, not that they need repair, but by his providence he still upholds them; his power is the pillars of heaven, by which it is borne up. Now he that has the command of those stories is certainly to be feared, for thence, as from a castle, he can fire upon his enemies, or cast upon them great hailstones, as on the Canaanites, or make the stars in their courses, the furniture of those stories, to fight against them, as against Sisera. (3.) He has the management and command of this lower world too, in which we dwell, the terraqueous globe, both earth and sea, so that, which way soever his enemies think to make their escape, he will meet them, or to make opposition, he will match them. Do they think to make a land-fight of it? He has founded his troop in the earth, his troop of guards, which he has at command, and makes use of for the protection of his subjects and the punishment of his enemies. All the creatures on earth make one bundle (as the margin reads it), one bundle of arrows, out of which he takes what he pleases to discharge against the persecutors, Psalms 7:13. They are all one army, one body, so closely are they connected, and so harmoniously and so much in concert do they act for the accomplishing of their Creator's purposes. Do they think to make a sea-fight of it? He will be too hard for them there, for he has the waters of the sea at command; even its waves, the most tumultuous rebellious waters, do obey him. He calls for the waters of the sea in the course of his common providence, causes vapours to ascend out of it, and pours them out in showers, the small rain and the great rain of his strength, upon the face of the earth; this was mentioned before as a reason why we should seek the Lord (Amos 5:8) and make him our friend, as it is here made a reason why we should fear him and dread having him for our enemy.

_ _ 4. How justly God passes this sentence upon the people of Israel. He does not destroy them by an act of sovereignty, but by an act of righteousness; for (Amos 9:8), it is a sinful kingdom, and the eyes of the Lord are upon it, discovering it to be so; he sees the great sinfulness of it, and therefore he will destroy it from off the face of the earth. Note, When those kingdoms that in name and profession were holy kingdoms, and kingdoms of priests, as Israel was, become sinful kingdoms, no other can be expected than that they should be cut off and abandoned. Let sinful kingdoms, and sinful families, and sinful persons too, see the eyes of the Lord upon them, observing all their wickedness, and reserving the notice of it for the day of reckoning and recompence. This being a sinful kingdom, see how light God makes of it, Amos 9:7.

_ _ (1.) Of the relation wherein he stood to it: Are you not as children of Ethiopians unto me, O children of Israel? A sad change! Children of Israel become as children of the Ethiopians! [1.] They were so in themselves; that was their sin. It is a thing to be greatly lamented that the children of Israel often become as children of the Ethiopians; this children of godly parents degenerate, and become the reverse of those that went before them. Those that were well-educated, and trained up in the knowledge and fear of God, and set out well, and promised fair, throw off their profession and become as bad as the worst. How has the gold become dim! [2.] The were so in God's account, and that was their punishment. He valued them no more, though they were children of Israel, than if they had been children of the Ethiopians. We read of one in the title of Ps. 7 that was Cush (an Ethiopian, as some understand it) and yet a Benjamite. Those that by birth and profession are children of Israel, if they degenerate, and become wicked and vile, are to God no more than children of the Ethiopians. This is an intimation of the rejection of the unbelieving Jews in the days of the Messiah; because they embraced not the doctrine of Christ, the kingdom of God was taken from them, they were unchurched, and cast out of covenant, became as children of the Ethiopians, and are so to this day. And it is true of those that are called Christians, but do no live up to their name and profession, that rest in the form of piety, but live under the power of reigning iniquity, that they are to God as children of the Ethiopians; he rejects them, and their services.

_ _ (2.) See how light he makes of the favours he had conferred upon them; they thought he would not, he could not, cast them off, and put them upon a level with other nations, because he had done that for them which he had not done for other nations, whereby they thought he was bound to them, so as never to leave them. “No,” says he, “The favours shown to you are not so distinguishing as you think they are: Have I not brought up Israel out of the land of Egypt?” It is true I have; but I have also brought the Philistines from Caphtor, or Cappadocia, where they were natives, or captives, or both; they are called the remnant of the country of Caphtor (Jeremiah 47:4), and the Philistim are joined with the Caphtorim, Genesis 10:14. In like manner the Syrians were brought up from Kir when they had been carried away thither, 2 Kings 16:9. Note, If God's Israel lose the peculiarity of their holiness, they lose the peculiarity of their privileges; and what was designed as a favour of special grace shall be set in another light, shall have its property altered, and shall become an act of common providence; if professors liken themselves to the world, God will level them with the world. And, if we live not up to the obligation of God's mercies, we forfeit the honour and comfort of them.

_ _ 5. How graciously God will separate between the precious and the vile in the day of retribution. Though the wicked Israelites shall be as the wicked Ethiopians, and their being called Israelites shall stand them in no stead, yet the pious Israelites shall not be as the wicked ones; no, the Judge of all the earth will do right, more right than to slay the righteous with the wicked, Genesis 18:25. His eyes are upon the sinful kingdom, to spy out those in it who preserve their integrity and swim against the stream, who sigh and cry for the abominations of their land, and they shall be marked for preservation, so that the destruction shall not be total: I will not utterly destroy the house of Jacob, not ruin them by wholesale and in the gross, good and bad together, but I will distinguish, as becomes a righteous judge. The house of Israel shall be sifted as corn is sifted; they shall be greatly hurried, and shaken, and tossed, but still in the hands of God, in both his hands, as the sieve in the hands of him that sifts (Amos 9:9): I will sift the house of Israel among all nations. Wherever they are shaken and scattered, God will have his eye upon them, and will take care to separate between the corn and chaff, which was the thing he designed in sifting them. (1.) The righteous ones among them, that are as the solid wheat, shall none of them perish; they shall be delivered either from or through the common calamities of the kingdom; not the least grain shall fall on the earth, so as to be lost and forgotten — not the least stone (so the word is), for the good corn is weighty as a stone in comparison with that which we call light corn. Note, Whatever shakings there may be in the world, God does and will effectually provide that none who are truly his shall be truly miserable. (2.) The wicked ones among them who are hardened in their sins shall all of them perish, Amos 9:10. See what a height of impiety they have come to: They say, The evil shall not overtake nor prevent us. They think they are innocent, and do not deserve punishment, or that the profession they make of relation to God will be their exemption and security from punishment, or that they shall be able to make their part good against the judgments of God, that they shall flee so swiftly from them that they shall not overtake them, or guard so carefully against them that they shall not prevent or surprise them. Note, Hope of impunity is the deceitful refuge of the impenitent. But see what it will come to at last: All the sinners that thus flatter themselves, and affront God, shall die by the sword, the sword of war, which to them shall be the sword of divine vengeance; yea, though they be the sinners of my people, for their profession shall not be their protection. Note, Evil is often nearest those that put it at the greatest distance from them.

John Wesley's Explanatory Notes

Amos 9:1

The altar — Of burnt — offering before the temple at Jerusalem, this altar and temple Israel had forsaken, and set up others against it; and here God in his jealousy appears prepared to take vengeance. Possibly it may intimate his future departure from Judah too. There Ezekiel, Ezekiel 9:2, saw the slaughter — men stand. The door — The door of the gate that led into the priests court. And cut them — Wound deep, the people who were visionally represented as standing in the court of the temple.

Geneva Bible Translation Notes

Amos 9:1

I saw the Lord standing upon the (a) altar: and he said, Smite the lintel of the door, that the posts may shake: and cut them in the (b) head, all of them; and I will slay the last of them with the sword: he that fleeth of them shall not flee away, and he that escapeth of them shall not be delivered.

(a) Which was at Jerusalem: for he did not appear in the idolatrous places of Israel.

(b) Both the most important of them, and also the common people.

Cross-Reference Topical ResearchStrong's Concordance
I saw:

2 Chronicles 18:18 Again he said, Therefore hear the word of the LORD; I saw the LORD sitting upon his throne, and all the host of heaven standing on his right hand and [on] his left.
Isaiah 6:1 In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.
Ezekiel 1:28 As the appearance of the bow that is in the cloud in the day of rain, so [was] the appearance of the brightness round about. This [was] the appearance of the likeness of the glory of the LORD. And when I saw [it], I fell upon my face, and I heard a voice of one that spake.
John 1:18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared [him].
John 1:32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.
Acts 26:13 At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me.
Revelation 1:17 And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:

upon:

Amos 3:14 That in the day that I shall visit the transgressions of Israel upon him I will also visit the altars of Bethel: and the horns of the altar shall be cut off, and fall to the ground.
Ezekiel 9:2 And, behold, six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one man among them [was] clothed with linen, with a writer's inkhorn by his side: and they went in, and stood beside the brasen altar.
Ezekiel 10:4 Then the glory of the LORD went up from the cherub, [and stood] over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the LORD'S glory.

Smite:

Isaiah 6:3-4 And one cried unto another, and said, Holy, holy, holy, [is] the LORD of hosts: the whole earth [is] full of his glory. ... And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.
Zechariah 11:1-2 Open thy doors, O Lebanon, that the fire may devour thy cedars. ... Howl, fir tree; for the cedar is fallen; because the mighty are spoiled: howl, O ye oaks of Bashan; for the forest of the vintage is come down.

lintel:
or, chapiter, or knop

cut them:
or, wound them, in the head.
Psalms 68:21 But God shall wound the head of his enemies, [and] the hairy scalp of such an one as goeth on still in his trespasses.
Habakkuk 3:13 Thou wentest forth for the salvation of thy people, [even] for salvation with thine anointed; thou woundedst the head out of the house of the wicked, by discovering the foundation unto the neck. Selah.

shall not flee:

Amos 2:14-15 Therefore the flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself: ... Neither shall he stand that handleth the bow; and [he that is] swift of foot shall not deliver [himself]: neither shall he that rideth the horse deliver himself.
Isaiah 24:17-18 Fear, and the pit, and the snare, [are] upon thee, O inhabitant of the earth. ... And it shall come to pass, [that] he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake.
Isaiah 30:16 But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift.
Jeremiah 48:44 He that fleeth from the fear shall fall into the pit; and he that getteth up out of the pit shall be taken in the snare: for I will bring upon it, [even] upon Moab, the year of their visitation, saith the LORD.
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2Ch 18:18. Ps 68:21. Is 6:1, 3; 24:17; 30:16. Jr 48:44. Ezk 1:28; 9:2; 10:4. Am 2:14; 3:14. Hab 3:13. Zc 11:1. Jn 1:18, 32. Ac 26:13. Rv 1:17.

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