Exegetical and Hermeneutical Commentary of Amos 6:14
But, behold, I will raise up against you a nation, O house of Israel, saith the LORD the God of hosts; and they shall afflict you from the entering in of Hemath unto the river of the wilderness.
14. But ] For, justifying the low estimate of their power, expressed in Amo 6:13.
raise up ] not absolutely, as Amo 2:11 (for the Assyrians had long existed as a nation), but against you, i.e. as your adversaries. As in Hab 1:6 (of the Chaldaeans) the term is used of the unconscious instruments of Providence: cf. 1Ki 11:14; 1Ki 11:23; also Isa 10:5. (The Hebrew words in Exo 9:16, and in Isa 41:2; Isa 41:25; Isa 45:13 are both different: in Ex. made thee to stand, i. e. to endure; in Is. stirred up, i.e. impelled into activity, as Isa 13:17.) Properly, am raising up: cf. Amo 7:8; and on Joe 2:19.
God of hosts ] the title designates Jehovah appropriately, as one able to wield the powers of the world: cf. Amo 5:27, and p. 232.
afflict ] or oppress, often used of oppression by a foreign power (Exo 3:9; Jdg 4:3; Jdg 6:9 &c.). Lit. to crush (Num 22:25).
from the entering in of Hamath unto the wdy of the ‘Arbh ] i.e. over the whole extent of territory which had been recently recovered from Israel by Jeroboam II., who (2Ki 14:25) “restored the border of Israel from the entering in of Hamath unto the sea of the ‘Arbah.” The “entering in of Hamath,” as was observed on Amo 6:2, marks the furthest limit of Israelitish territory on the north. The ‘Arbah (comp. Deu 1:1 R.V. marg.) is the deep depression, varying from 2 to 14 miles across, through which the Jordan flows, and in which the Dead Sea lies (hence one of its Biblical names, the “sea of the ‘Arbah,” Deu 3:17; Deu 4:49, Jos 3:16; Jos 12:3), and which is prolonged southwards to the Gulf of ‘Aabah. At present, the northern part of this valley is called el-Ghr, i.e. the Hollow, or Depression, the ancient name being limited to the part between the S. end of the Dead Sea, and the Gulf of ‘Aabah, the “Wdy el-‘Ar bah.” See further the writer’s Commentary on Deut., p. 3, with the references. The “Wdy” (see on Amo 5:24) of the ‘Arbah intended, can be identified only by conjecture; but it must, it seems, have been some fairly well-known Wdy, and one also that might naturally be adopted as a boundary; hence it is generally supposed, with much plausibility, to have been the Wdy el-As, which, flowing down from the south-east, enters the ‘Arbah about 3 miles S. of the Dead Sea, and then, turning northwards, runs straight into the lower end of the Dead Sea. The stream, which is a considerable one, divides now the district of Kerak from that of Jebal (Gebal, Psa 83:7, the ancient Gebalene), which would correspond, respectively, to the ancient Moab, and the N. part of Edom.
Fuente: The Cambridge Bible for Schools and Colleges
But – (For,) – it was a non-thing, a nonexistent thing, a phantom, whereat they rejoiced; for behold I raise up a nation. God is said to raise up, when, by His Providence or His grace, He calls forth those who had not been called before, for the office for which He designs them. Thus, He raised up judges Jdg 2:16-18, delivers Jdg 3:9-15, prophets , Nazarites Amo 2:11, priests 1Sa 2:35, kings 2Sa 7:8, calling each separately to perform what He gave them in charge. So He is said to raise up even the evil ministers of His good Will, whom, in the course of His Providence, He allows to raise themselves up aloft to that eminence, so often as, in fulfilling their own bad will, they bring about, or are examples of, His righteous judgment. Thus God raised up Hadad as an adversary 1Ki 11:14 to Solomon, and again Rezon 1Ki 11:23; and the Chaldees Hab 1:6.
So again God says to Pharaoh, For this have I raised thee up Exo 9:16, to show in thee My power. So here He says, I will raise up against you a nation, and they shall afflict you from the entering in of Hamath. Israel, under Jeroboam II, had recovered a wider extent of territory, than had, in her northern portion, belonged to her since the better days of Solomon. Jeroboam recovered Damascus and Hamath 2Ki 14:28, 2Ki 14:25, which belonged to Judah, unto Israel. He restored, as God promised him by Jonah, the coast of Israel from the entering of Hamath unto the sea of the plain. The entering of Hamath expresses the utmost northern boundary promised to Israel Num 34:8. But this does not in itself express whether Hamath itself was included. Hamath however, and even Damascus itself, were incorporated in the bounds of Israel. The then great scourge of Israel had become part of its strength. Southward, Ammon and even Moab, had been taken into its borders. All the country on the other side of Jordan was theirs from Hamath and Damascus to the south of the Dead Sea, a space including four degrees of Latitude, as much as from Portsmouth to Durham. Amos describes the extension of the kingdom of Israel in the self-same terms as the Book of Kings; only he names as the southern extremity, the river of the wilderness, instead of the sea of the wilderness. The sea of the wilderness, that is, the Dead Sea, might in itself be either its northern or its southern extremity. The word used by Amos, defines it to be the southern. For his use of the name, river of the wilderness, implies:
(1) That it was a well-known boundary, a boundary as well-known to Israel on the south , as the entering in of Hamath was on the north.
(2) As a boundary-river, it must have been a river on the east of the Jordan, since Benjamin formed their boundary on the west of Jordan, and mountain passes, not rivers, separated them from it.
(3) From its name, river of the wilderness, or the Arabah, it must, in some important part of its course, have flowed in the Arabah.
The Arabah, (it is now well known,) is no other than that deep and remarkable depression, now called the Ghor, which extends from the lake of Gennesareth to the Red Sea . The Dead Sea itself is called by Moses too the sea of the Arabah Deu 3:17; Deu 4:49, lying, as it does, in the middle of that depression, and dividing it into two, the valley of the Jordan above the Dead Sea, and the southern portion which extends uninterrupted from the Dead to the Red Sea; and which also (although Scripture has less occasion to speak of it) Moses calls the Arabah . A river, which fell from Moab into the Dead Sea without passing through the Arabah, would not be called a river of the Arabah, but, at the most a river of the sea of the Arabah. Now, besides the improbability that the name, the river of the Arabah, should have been substituted for the familiar names, the Arnon or the Jabbok, the Arnon does not flow into the Arabah at all, the Jabbok is no way connected with the Dead Sea, the corresponding boundary in the Book of Kings. These were both boundary-rivers, the Jabbok having keen the northern limit of what Moab and Ammon lost to the Amorite; the Arnon being the northern border of Moab. But there is a third boundary-river which answers all the conditions.
Moab was bounded on the south by a river, which Isaiah calls the brook of the willows, nachal arabym Isa 15:7, across which he foretells that they should transport for safety all which they had of value. A river, now called in its upper part the Wadi-el-Ahsa, and then the Wadi-es-Safieh, which now too has more water than any south of the Yerka (Jabbok), divides the district of Kerek from that of Jebal, the ancient Gebalene (that is, Moab from Idumaea). This river, after flowing from east to west and so forming a southern boundary to Moab, turns to the north in the Ghor or Arabah, and flows into the south extremity of the Dead Sea . This river then, answering to all the conditions, is doubtless that of which Amos spoke, and the boundary, which Jeroboam restored, included Moab also, (as in the most prosperous times of Israel,) since Moabs southern border was now his border.
Israel, then, had no enemy, west of the Euphrates. Their strength had also, of late, been increasing steadily. Jehoash had, at the promise of Elisha, thrice defeated the Syrians, and recovered cities which had been lost, probably on the west also of Jordan, in the heart of the kingdom of Israel. What Jehoash had begun, Jeroboam II, during a reign of 41 years, continued. prophets had foretold and defined the successes of both kings, and so had marked them out the more to be the gift of God. Israel ascribed it to himself; and now that the enemies, whom Israel had feared, were subdued, God says, I will raise up an enemy, and they shall afflict thee from the entering in of Hamath unto the river of the wilderness. The whole scene of their triumphs should be one scene of affliction and woe. This was fulfilled after some 45 years, at the invasion of Tiglath-pileser.
Fuente: Albert Barnes’ Notes on the Bible
Verse 14. I will raise up against you a nation] The Assyrians under Pul, Tiglath-pileser, and Shalmaneser, who subdued the Israelites at various times, and at last carried them away captive in the days of Hosea, the last king of Israel in Samaria.
From the entering in of Hamath (on the north) unto the river of the wilderness.] Besor, which empties itself into the sea, not far from Gaza, and was in the southern part of the tribe of Simeon.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But; notwithstanding all your boasts and carnal confidences.
Behold; observe and weigh well what is said. ir will raise up; awaken, call together, strengthen, succeed, and prosper in the attempt against you.
A nation; Pul hath, and Tiglath-pileser hath, or now doth, afflict and break you, but Shalmaneser shall utterly destroy you; if his strength were not enough of itself, mine arm should strengthen him to bring all your hopes to nought.
O house of Israel; kingdom of the ten tribes.
Saith the Lord the God of hosts; who doth what he saith, who commands and it is done, whom none can resist.
They, the Assyrians and their confederates, shall afflict you; distress you and press you hard on all sides, it shall be a great and a universal oppression of you.
From the entering in of Hemath, a city of Syria bordering on the land of Israel north-east, and was an inlet into Syria from the north of Canaan,
unto the river of the wilderness, which is Sichor, in the most south-west parts of Canaan towards Egypt. So all your country, Judah and all, shall be oppressed by that nation which I will raise and strengthen against you.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. from the entering in ofHamaththe point of entrance for an invading army (as Assyria)into Israel from the north; specified here, as Hamath had been justbefore subjugated by Jeroboam II (Am6:2). Do not glory in your recently acquired city, for it shallbe the starting-point for the foe to afflict you. How sad thecontrast to the feast of Solomon attended by a congregation fromthis same Hamath, the most northern boundary of Israel, tothe Nile, the river of Egypt, the most southern boundary!
unto the river of thewildernessthat is, to Kedron, which empties itself into thenorth bay of the Dead Sea below Jericho (2Ch28:15), the southern boundary of the ten tribes (2Ki14:25, “from the entering of Hamath unto the sea of theplain”) [MAURER]. Tothe river Nile, which skirts the Arabian wilderness and separatesEgypt from Canaan [GROTIUS].If this verse includes Judah, as well as Israel (compare Am6:1, “Zion” and “Samaria”), GROTIUS’view is correct; and it agrees with 1Ki8:65.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But, behold, I will raise up against you a nation, O house of Israel, saith the Lord, the God of hosts,…. The Assyrian nation, under its king, Shalmaneser; who invaded Israel, came up to Samaria, and after a three years’ siege took it, and carried Israel captive into foreign lands, 2Ki 17:5;
and they shall afflict you; by battles, sieges, forages, plunders, and burning of cities and towns, and putting the inhabitants to the sword:
from the entering in of Hamath unto the river of the wilderness; from Hamath the less, said by Josephus q and Jerom r to be called Epiphania, in their times, from Antiochus Epiphanes; it was at the entrance on the land of Israel, and at the northern border of it; so that “the river of the wilderness”, whatever is meant by it, lay to the south; by which it appears that this affliction and distress would be very general, from one end of it to the other. Some, by this river, understand the river of Egypt, at the entrance of Egypt in the wilderness of Ethan; Sihor or Nile; which, Jarchi says, lay southwest of Israel, as Hamath lay northwest of it. And a late traveller s observes, that the south and southwest border of the tribe of Judah, containing within it the whole or the greatest part of what was called the “way of the spies”, Nu 21:1; and afterwards Idumea, extended itself from the Elenitic gulf of the Red sea, along by that of Hieropolis, quite to the Nile westward; the Nile consequently, in this view and situation, either with regard to the barrenness of the Philistines, or to the position of it with respect to the land of promise, or to the river Euphrates, may, with propriety enough, be called “the river of the wilderness”, Am 6:14; as this district, which lies beyond the eastern or Asiatic banks of the Nile, from the parallel of Memphis, even to Pelusium, (the land of Goshen only excepted,) is all of it dry, barren, and inhospitable; or if the situation be more regarded, it may be called, as it is rendered by the Septuagint, the western torrent or river. Though some t take this to be the river Bosor or Bezor, that parts the tribes, of Judah and Simeon, and discharges itself into the Mediterranean between Gaza, or rather Majuma, and Anthedon. Though Kimchi takes this river to be the sea of the plain, the same with the Salt or Dead sea, De 3:17; which may seem likely, since Jeroboam the son of Joash, king of Israel, under whom Amos prophesied, had restored the coast of Israel, from the entering of Hamath unto the sea of the plain, 2Ki 14:25; with which they were elevated, and of which they boasted; but now they should have affliction and distress in the same places, and which should extend as far.
q Antiqu. l. 1. c. 6. sect. 2. r Comment in Isa. x. fol. 20. G. & in Zech. ix. fol. 116. L. De locis Heb. fol. 88. E. & Quaest. in Gen. fol. 67. B. s Dr. Shaw’s Travels, p. 287, 288. Ed. 2. t See the Universal History, vol. 2. p. 427, 428.
Fuente: John Gill’s Exposition of the Entire Bible
At last follows a denunciation, and this is the close of the chapter. God then after having seriously exposed the vices which prevailed among the people of Israel, again declares that vengeance of which he had shortly before reminded then; but with this difference only — that God now points out the kind of punishment which he would inflict on the Israelites. He had said before, ‘Behold God commands;’ and then he had spoken of calamity, but expressed not whence that calamity would come: but he now points it out in a special manner, Behold he says I am raising up against you, O house of Israel, a nation, who will straiten you from the entrance into Hemath to the river, etc. The Prophet no doubt speaks here of the Assyrians, and expresses in strong terms how dreadful the war with the Assyrians would be, which was now nigh at hand; for though large was their land and country, (and being large and spacious it had many outlets,) yet the Prophet shows that there would be everywhere straits, when the Lord would raise up on high that nation I am then stirring up a nation against you.
He again calls the Lord, the God of hosts, for the same reason as before, — that they might understand that all the Assyrians were at God’s disposal, and that they would stir up war whenever he gave them a signal. The Lord then will raise up a nation, who will straiten you In what place? He speaks not here of strait places, but of a spacious country, which, as it has been stated, had many outlets. But after the Lord had armed against them the Assyrians, all the most spacious places were made strait to them, “Ye shall be everywhere confined, so that there will be open no escape from death.”
Fuente: Calvin’s Complete Commentary
(14) From . . . unto.The entire limits of the kingdom of Israel after the victories of Jeroboam II. were, according to 2Ki. 14:25, identical with the region which is here threatened with invasion, i.e., extending from the mouth of the Orontes valley (comp. Num. 34:8; Jos. 13:5) to the Wady el Ahsa, the southern boundary of Moab. (Comp. Isa. 15:7, where the Hebrew name appears under a slightly different form, implying torrent of the poplars.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. But Better, R.V., “For.”
Behold, I will See on Amo 2:13.
Raise up As an agent to execute judgment (Hab 1:6).
A nation See at the close of comment on Amo 2:16.
Jehovah the God of hosts The solemn address, the introduction of Jehovah as speaker, the divine title, all combine to add weight to the threat.
Afflict Literally, crush. Used frequently of foreign oppression (Exo 3:9; Jdg 4:3).
Entering in of Hemath R.V., “the entrance of Hamath.” On Hamath see Amo 6:2. The entrance of Hamath is a very indefinite geographical term, but it is generally identified with the mouth of the pass between the Lebanon and Anti-Lebanon, which was considered the starting point of the road to Hamath. This was the northern limit of the territory promised to Israel (Num 34:8), and to this point Jeroboam II extended his borders (2Ki 14:25 f.).
River of the wilderness Better, R.V., “brook of the Arabah.” The Arabah (see Hastings’s Dictionary of the Bible, article “Arabah”) is, in a wider sense, the entire depression through which flows the Jordan and in which are located the Sea of Galilee and the Dead Sea, and which extends to the Gulf of Akabah, the eastern arm of the Red Sea. In a narrower sense the term applies only to the part of the declension between the Dead Sea and the Gulf of Akabah. Opinions differ concerning the identification of the brook of the Arabah. Evidently it marks the southern limit of Israel (not Judah), and is practically equivalent to sea of the Arabah in 2Ki 14:25. The latter is undoubtedly identical with the Dead Sea (Deu 3:17), but by no stretch of the imagination can the Dead Sea be called a brook. The brook must be one flowing into the Dead Sea, but where? It has been identified with the Arnon, flowing into the Dead Sea about halfway down its eastern shore. Most commonly it has been identified with the wady el Ahsa, flowing into the Arabah from the southeast about three miles south of the Dead Sea, then turning northward and emptying into the latter. To this identification G.A. Smith objects, not without reason, on the ground that the wady was outside the territory of Israel; it marked the boundary line between Moab and Edom, not between Israel and another country. It could mark the southern border of Israel only if Jeroboam had conquered Moab, but evidence of such conquest is lacking. It seems more natural to look for the brook of the Arabah near the northern boundary of Moab. The Arnon meets this condition (Num 21:13). Some commentators believe the brook to be one of the streams flowing into the Dead Sea in its northeastern part, while they understand 2Ki 14:25, to mean that Jeroboam extended the territory “as far as the Dead Sea.” In any case, Amos means to say that the entire territory, from its northern to its southern limits, will be wasted by an invader.
With this announcement of utter ruin closes the main part of the Book of Amos. The prophet endeavored to lead the people to repentance, but apparently all his efforts have failed. The leaders show no sign of contrition, and the people continue rebellious.
Fuente: Whedon’s Commentary on the Old and New Testaments
Amo 6:14. I will raise up against you a nation, &c. By this nation, is meant the Assyrians. The kingdom of Judah is plainly understood in this verse, because in the time of Amos its extent was as here described. See Amo 6:2.
REFLECTIONS.1st, When sinners are most secure, and at ease, then will the terrible woes of God suddenly surprise them. We have here,
1. A description of their pride, security, and sensuality.
[1.] They were puffed up with confidence in their wealth and fortresses, and imagined that they would be their defence from the judgments threatened. They are at ease in Zion, wallowing in affluence; and trust in the mountain of Samaria, the city by art and nature being strongly fortified; which are named chief of the nations, the principal persons of Judah and Israel, who dwelt in Zion and Samaria; to whom the house of Israel came, for judgment; or these cities were the capitals of the two nations, and thither the people resorted. Yet, illustrious and great as Zion and Samaria were, they need not look far to find other places as distinguished in the annals of fame, but now reduced to ruins; such as Calneh, Gen 10:10. Hamath the great, and Gath, 2Ki 12:17 chief cities of kingdoms greater than Israel and Judah, and their territories more extensive; and if they fell from their towering height of pride, let not Zion and Samaria be secure. Note; (1.) Greatness is too apt to beget pride. (2.) The falls of others should be our warning.
[2.] They promised themselves impunity in their iniquitiesye that put far away the evil day, keeping it out of their thoughts, lest it should damp their joys; or flattering themselves with long years of indulgence, unaffected with judgments which appeared so distant, or perhaps never would come; and cause the seat of violence to come near, asking with injustice and oppression, on the presumption of not being called to account for their transgressions. Thus the hope of impunity emboldens sinners to commit iniquity.
[3.] They sunk into sensuality, and abused their abundance to minister to their indolence, luxury, and carnal delights. They lie upon beds of ivory, &c.; not that the conveniencies of life are in themselves evil, or, temperately used, forbidden; the sin was, in being luxurious in their furniture, and placing their affections on these things, abusing them to intemperance, squandering their time and wealth which should be otherwise employed, and racking their inventions for new amusements; a conduct peculiarly criminal, when the miseries of the land called for mourning and humiliation; but they are not grieved for the affliction of Joseph; either for the breaches which the nation had sustained, or the greater evils that threatened; or they did not sympathise with those of their brethren who were in trouble, too intent upon their own pleasures to care about the pains of others. Note; (1.) They who live in a round of dissipation and amusements are as effectually alienated from God, as if they were sunk in grosser excesses. (2.) When pleasure is made the grand pursuit and happiness, every thought and object are shunned which would intrude serious reflection.
2. For these things God denounces a woe against them. Therefore now shall they go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed: they shall experience an awful change. The chief in sin shall be the first in suffering; their palaces shall be turned into houses of bondage, their indolence into hard servitude, their bowls of wine and fatted calves shall be exchanged for bread and water: from beds of ivory they shall be reduced to lie on the cold earth, and their music shall be lost in groans.
2nd, As the sins of Israel cried for vengeance, we find it bound upon them by the tremendous oath of God who cannot lie. And woe unto the sinner concerning whom he shall thus swear to pour forth upon him the fierceness of his indignation.
1. He declares his abhorrence of them, and his determined purpose to deliver them into the hands of their enemies. Their excellency, their cities, fortresses, and treasures, on which they prided themselves, and their palaces built by unrighteousness, are hateful, and under a curse, doomed to be the prey of an invading foe; when their capital, with all therein, should be besieged and taken. Note; They who are the objects of God’s hatred are miserable indeed!
2. The pestilence or famine shall devour those whom the sword has spared. If ten men escape in one house, they shall all die, and a man’s nearest relation shall be obliged to do the last offices to the dead corpse, the mortality being so universal. And when he that burneth goes round to bring out the bones of the dead, (to such skeletons were they probably reduced who died by famine,) and shall ask of the last survivor that is in the house, Is there yet any with thee? he shall say, No. Then he without shall reply, Hold thy tongue, for we may not make mention of the name of the Lord. Either this is the language of their impenitence, discouraging all humbling applications to God; or of their despair, as if their case was hopeless, and it was in vain to pray; or of their repentance, forbidding the survivor to murmur, since all their sufferings were no more than their sins had justly provoked.
3. Their houses shall be destroyed. He will smite the great house with breaches, and the little house with clefts; neither rich nor poor shall escape: since both are involved in guilt, he commands execution to pass on them alike; for he is no respecter of persons.
4. All methods which could be taken for their good would be utterly fruitless, as if one should attempt to plough and harrow a rock; so hardened and impenetrable were their hearts. The past labours of the prophets had been ineffectual, and their future ones promised no better success; for they persisted in their wicked ways; ye have turned judgment into gall, and the fruit of righteousness into hemlock; instead of rendering justice to the injured, they but aggravated their oppression by their unrighteous decisions, under the formalities of lawye which rejoice in a thing of nought, in their idols, their wealth, their power, which, against God’s judgments, would afford no more protection than a straw against the stroke of the battle-axe; which say, Have we not taken to us horns by our own strength? have we not obtained victory over our enemies by our own arm, and are we not able in self-sufficiency to stand our ground against every foe? Such, was the language of their proud hearts, and they dared utter these vain boastings to God’s great dishonour. Note; (1.) Prosperity necessarily increases the pride of those who forget God. (2.) They who flatter themselves with the conceit of their own goodness, and the strength of their own resolutions, rejoice in a thing of nought.
5. Their whole land shall be subdued and destroyed. The Lord the God of Hosts, against whom they had behaved so exceeding proudly, he that hath the armies of heaven and earth at his command, will send a nation against them, the Assyrians, to afflict them with all the miseries of a destructive war, and at last to carry them captive into a strange land, from the entering-in of Hamath unto the river of the wilderness; from one end of Judah to the other, 2Ki 14:25 for when God begins, he can make an end; and he never wants instruments of vengeance to execute his righteous judgments.
Fuente: Commentary on the Holy Bible by Thomas Coke
Amo 6:14 But, behold, I will raise up against you a nation, O house of Israel, saith the LORD the God of hosts; and they shall afflict you from the entering in of Hemath unto the river of the wilderness.
Ver. 14. But, behold, I will raise up against you a nation, &c. ] Which shall be a cooler to your courage, a rebater to your swelth, a means to take you a link lower, and to stain the glory of your pride. I tell you not what a nation it is, that you may imagine the worst; but you will find their quiver is an open sepulchre, they are all mighty men, and no less merciless, Jer 5:16-17 .
And they shall afflict you (or crush you) from the entering in of Hamath unto the river of the wilderness] From one end of your land to the other; that as ye have filled it from corner to corner with your uncleannesses, Ezr 9:11 , so there may pass over it an overflowing scourge to wash the foul face of it, as once the old world. Hamath was before noted to be Antiochia, which was one of the bounds of the land of Israel to the north-east.
The river of the wilderness
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
I will raise up, &c. Reference to Pentateuch (Deu 28:49). they shall afflict you. Reference to Pentateuch (Exo 3:9; Deu 26:7).
from . . . unto : i.e. through the length and breadth of the land.
Hemath. Same as Hamath (Amo 6:2), in the north. the river. Hebrew nahal = torrent, or wady.
the wilderness. Hebrew ha ‘ arabah = the ‘Arabah: i.e. the plain, south of Judah. Reference to Pentateuch (Deu 1:1, &c.)
Fuente: Companion Bible Notes, Appendices and Graphics
I will: 2Ki 15:29, 2Ki 17:6, Isa 7:20, Isa 8:4-8, Isa 10:5, Isa 10:6, Jer 5:15-17, Hos 10:5
from: Num 34:8, 1Ki 8:65, Eze 47:15-17
river: or, valley
Reciprocal: 1Sa 30:10 – the brook Besor 2Ki 14:25 – from the entering 2Ch 7:8 – from the entering Eze 47:16 – Hamath Amo 3:11 – General Zec 9:2 – Hamath
Fuente: The Treasury of Scripture Knowledge
Amo 6:14. Hemath was a place at the northern extremity of Palestine, and the wilderness refers to the valley at the south near the Dead Sea. The prediction is that a nation was to come against Israel and subdue the Whole territory between the points.
Fuente: Combined Bible Commentary
6:14 But, behold, I will raise up against you a nation, O house of Israel, saith the LORD the God of hosts; and they shall afflict you from the entering in of {q} Hemath unto the river of the wilderness.
(q) From one corner of the country to another.
Fuente: Geneva Bible Notes
The almighty, sovereign Yahweh announced that He would raise up a nation against the Northern Kingdom. He was the really strong one. Once again God’s people would fall under the control of a foreign oppressor, as they had done in the past (cf. Exo 3:9; Jdg 2:18; Jdg 4:3; Jdg 6:9; Jdg 10:11-12; 1Sa 10:17-18). This enemy would afflict the Israelites throughout the length and breadth of their nation, from Hamath in the north to the brook (or sea, cf. 2Ki 14:25) of the Arabah in the south (the Dead Sea). This nation, of course, proved to be Assyria.
In summary, the reasons for Israel’s coming judgment that Amos identified in these five messages were legal injustice, economic exploitation, religious hypocrisy, luxurious self-indulgence, and boastful complacency. These sins involved unfaithfulness to Yahweh, the supreme, all powerful Lord of Israel with whom the Israelites lived in covenant relationship. Though national judgment was inevitable, individuals who repented could escape punishment.