3<\/strong>. The nature of the ‘end’ more fully described: the songs of the temple will be turned into loud cries of woe; so many will be the slain that they will be flung out unburied and unlamented.<\/p>\n temple<\/em> ] The word might equally be rendered palace<\/em>; and hence some have thought the allusion to be to the sounds of revelry (Amo 6:5<\/span>), which were heard in the “palaces” (Hos 8:14<\/span>) of Israel. But more probably the reference is to the songs (Amo 5:23<\/span>) of the worshippers assembled (Amo 9:1<\/span>) in the sanctuary of Beth-el.<\/p>\n shall be howlings<\/em> ] lit. shall howl<\/em>, a mark of uncontrolled grief, as Isa 15:2-3<\/span>; Isa 16:7<\/span>; Mic 1:8<\/span> &c. Used of “songs,” however, the expression is a strange one; Hoffmann and Wellh. would read shrth<\/em> “singing-women” for shrth<\/em> “songs.”<\/p>\n many the corpses! in all places have they cast them forth: hush!<\/strong> ] By the use of the perfect tenses the prophet represents the future vividly as already accomplished (the “prophetic perfect,” frequent in the prophets, e.g. Isa 9:2-3<\/span>). He sees the corpses flung forth heedlessly and indiscriminately upon the ground. There is no time, or place, for honourable burial. The survivors do their work in despairing silence, stopping any one who would say a word, as before (Amo 6:10<\/span>), with Hush!<\/p>\n The songs of the temple shall be howlings – <\/B>Literally, shall howl. It shall be, as when mirthful music is suddenly broken in upon, and, through the sudden agony of the singer, ends in a shriek or yell of misery. When sounds of joy are turned into wailing, all must be complete sorrow. They are not hushed only, but are turned into their opposite. Since Amos is speaking to, and of, Israel, the temple is, doubtless, here the great idol-temple at Bethel, and the songs were the choral music, with which they counterfeited the temple-music, as arranged by David, praising (they could not make up their minds which,) Nature or the God of nature, but, in truth, worshiping the creature. The temple was often strongly built and on a height, and, whether from a vague hope of help from God, (as in the siege of Jerusalem by the Romans,) or from some human trust, that the temple might be respected, or from confidence in its strength, or from all together, was the last refuge of the all-but-captive people. Their last retreat was often the scene of the last reeling strife, the battle-cry of the assailants, the shrieks of the defenseless, the groans of the wounded, the agonized cry of unyielding despair. Some such scene the prophet probably had before his minds eye, for he adds;<\/P> There shall be many dead bodies, literally, Many the corpse in every place. He sees it, not as future, but before him. The whole city, now so thronged with life, the oppressors wrong, the proud mans contumely, lies before him as one scene of death; every place thronged with corpses; none exempt; at home, abroad, or, which he had just spoken of, the temple; no time, no place for honorable burial. They, literally, he casts forth, hush! Each casts forth those dear to him, as dung on the face of the earth (Jer 8:2<\/span>, etc.). Grief is too strong for words. Living and dead are hushed as the grave. Large cities are large solitudes, for want of mutual love; in Gods retribution, all their din and hum becomes anew a solitude.<\/P> <\/p>\n Verse 3<\/span>. The songs of the temple<\/B><\/I>] Instead of shiroth,<\/I> songs, Houbigant<\/I> reads shoroth<\/I>, the singing women<\/I>; and Newcome<\/I> follows him: “And the singing women of the palace shall howl in that day.” Instead of joyous songs, they shall have nothing but lamentation.<\/P> <\/P> They shall cast<\/B><\/I> them <\/B>forth with silence.<\/B><\/I>] Every place shall be filled with the dead, and a dreadful silence shall reign universally; the few that remain being afraid either to speak or complain, or even to chant a funeral dirge for the most respectable of the dead.<\/P> <\/p>\n The songs; <\/B>which were composed by choicest wits, and set to sweetest tunes, and chanted out by most skilful singers to the best musical instruments. <\/P> Of the temple; <\/B>either to take in Judah, and foretell the desolation of their temple; or else, by an irony, the idol temples; or else of the palace, as the word in the Hebrew. All court mirth and jollity, balls and music entertainments. <\/P> Shall be howlings, <\/B>Heb. shall howl<\/I>; be turned into the hideous out cries of undone and despairing men. <\/P> In that day; <\/B>when God shall execute his judgments threatened, as he did begin on the death of Jeroboam, and continued that day of vengeance till Shalmaneser finished the work in the ruin of Samaria and its captivity. <\/P> Saith the Lord God:<\/B> this is added to assure Israel that what Amos did foretell should be accomplished, for God spake it. <\/P> There shall be many dead bodies; <\/B>so there were when Shallum slew Zachariah, so there were when Menahem slew Shallum, when he came with his army against Samaria, when he ripped up the women with child in Tiphsah, 2Ki 15:16<\/span>, and when other usurpers pressed through blood and treason to the crown; beside the howlings when Pul, Tiglath-pileser, and Shalmaneser cruelly wasted all. <\/P> In every place; <\/B>in cities, towns, and country, in palaces and temples too, in all which the bloody effects of enemies swords, the wastes of famine and pestilence, should be seen. <\/P> They, <\/B>who howl, who see this, <\/P> shall cast them forth with silence; <\/B>either shall secretly bury them, so some, or, to rid themselves of that trouble, shall cast them out wherever they can, with silence, that none may observe them; so great calamitous mortality, that the living suffice not to bury the dead; or so great cruelty by the enemy used against them, that they dare not bury them, or if they do, it must be undiscerned: see Amo 6:10<\/span>. <\/P> <\/p>\n 3. songs of . . . temple<\/B> (Am5:23<\/span>). The joyous hymns in the temple of Judah (or rather, in theBeth-el<\/I> “royal temple,” Am7:13<\/span>; for the allusion is to Israel,<\/I> not Judah, throughoutthis chapter) shall be changed into “howlings.” GROTIUStranslates, “palace”; compare Am6:5<\/span>, as to the songs there. But Amo 5:23<\/span>;Amo 7:13<\/span>, favor EnglishVersion.<\/I> <\/P> they shall cast them forthwith silence<\/B>not as the Margin,<\/I> “be silent.”It is an adverb, “silently.” There shall be such greatslaughter as even to prevent the bodies being buried [CALVIN].There shall be none of the usual professional mourners (Am5:16<\/span>), but the bodies will be cast out in silence. Perhaps alsois meant that terror, both of God (compare Am6:10<\/span>) and of the foe, shall close their lips.<\/P><\/p>\n And the songs of the temple shall be howlings in that day<\/strong>,<\/p>\n saith the Lord God<\/strong>,…. Not the songs sung by the Levites in the temple of Jerusalem, this prophecy respects the ten tribes only; but those in imitation of them, sung in the temple at Bethel, and other idol temples; or profane songs in the palaces of princes and nobles; that is, instead of these, there should be howlings for the calamities come upon them. So the Targum,<\/p>\n “they shall howl, instead of a song, in their houses then;”<\/p>\n particularly because of the slain in them, as follows; see Am 5:23<\/span>;<\/p>\n [there shall be] many dead bodies in every place<\/strong>; in all houses and palaces, in all towns and cities; and especially in Samaria, during the siege, and when taken, partly through the famine, and partly through the sword:<\/p>\n they shall cast [them] forth with silence<\/strong>; they that have the care of burying the dead bodies shall either cast them out of the houses upon the bier or cart in which they are carried to the grave, or into the pit or grave without any funeral lamentation: or, “they shall cast them forth”, and say, “be silent”; that is, as Kimchi explains it,<\/p>\n “one of them that casts them forth shall say to his companion, be silent;”<\/p>\n say not one word against God and his providence, since this is righteously come upon us; or say nothing of the number of the dead, lest the hearts of those that hear should become tender, and be discouraged, as Aben Ezra; or the enemy should be encouraged to go on with the siege.<\/p>\n The Prophet touches the Israelites here, in an indirect way, for taking such delight in their superstitions as to sing in their prosperity, as though God was favorable to them; for the unbelieving are wont to misconstrue both the hatred and the favor of God by the present appearance of things. When the Turks enjoy prosperity, they boast that God is on their side: we see also that the Papists draw the same conclusion. It is the disposition of men not to look so much on themselves as on external circumstances. When, therefore, God indulges them for a time, though they be more than usually wicked, they yet doubt not but that God is favorable to them. So the Sodomites, to the very time in which they were overwhelmed by sudden destruction, thought that they had peace with heaven, (Gen 19:14<\/span>): this also is the reason why Isaiah says, that the ungodly had made, as it were, a covenant with hell and death, (Isa 28:15<\/span>) and we know what Christ says of the time of Noah, that they then heedlessly feasted and built sumptuous houses, (Mat 24:38<\/span>) Such carnal security has prevailed almost in all ages. But a special vice is here noticed by the Prophet, namely, that the people of Israel sang songs in their temples, as though they meant designedly to mock God: for the voices of the Prophets resounded daily, and uttered grievous and terrible threatening; but the people in the meantime sang in their temples. In the same way the Papists act in the present day; while they bellow and chant, they think that God is twice or three times pacified; and they also congratulate themselves in their temples, when they have everything prosperous. This abuse, then, is what the Prophet refers to when he says, Howlings shall be the songs of the temple For melody he mentions howling, as though he said, “God will turn your songs to lamentations, though they be now full of joy.” <\/p>\n He afterwards adds, For many a carcass shall be cast down in every place: but I prefer to render the word passively, “Cast down everywhere with silence shall be many carcases” (54). By these words he intimates that there would be such a slaughter as would prevent them from burying the dead bodies. We have said in another place that the right of burial is commonly observed even by enemies; for it is more than hostility to rage against the dead: and all who wish not to be deemed wholly barbarous either bury their dead enemies, or permit them to be buried; and there is a sort of an understanding on this point among enemies, and the right of burial has been usually observed in all ages, and held sacred among all nations. When therefore dead bodies are thrown down in silence, it is an evidence of a most grievous calamity. We hence see why the Prophet distinctly expresses here, that many a dead body would be cast down in every place in silence, that is, that there would be no burying of the dead. But as we see men, though a hundred times proved guilty, yet quarreling with God, when he executes rather a grievous punishment, the Prophet now contends with the Israelites, and again repeats what we have before noticed, — that God did not deal cruelly with them, and that though he should consume and obliterate the whole people, it would yet be for just reasons, inasmuch as they had reached the very extremities of wickedness. <\/p>\n (54) The literal rendering of the verse seems to be this — <\/p>\n And they shall howl the songs of the temple: Many a dead body shall be in every place; — “Cast it away, be silent.” <\/p>\n The expressions are abrupt, but very striking. What would be commonly said is mentioned, “Cast it away,” etc. Newcome translates as follows: — <\/p>\n “<\/p>\n There shall be many dead bodies in every place: And men shall say, Cast forth, be silent.” <\/p>\n Very tame is this, compared with the original literally rendered. To introduce, And men shall say, lessens the force of the sentence. — Ed. <\/p>\n (3) Temple.<\/strong>The word thus rendered (hchal<\/em>) also signifies palace, and this is probably the meaning in this passage. The songs have been already spoken of in Amo. 6:5<\/span>. The construction of the following clauses in the original is somewhat doubtful. Some commentators would break up the sentence into abrupt ejaculations. Thus Keil:corpses in multitude; in every place he hath cast them forth: Hush! For he hath cast, some would read (with 2 Heb. MSS.) the imperative, cast them forth. But it would be better, and more in consonance with the style of Amos, to connect the clauses together thus: There shall be many corpses in every place that one hath cast away in hushed silence.<\/em> The words describe the reign of death and doom, with none to bury or make lamentationa full end.<\/p>\n Amo 8:3<\/span><\/em><\/strong>. <\/strong>And the songs of the temple<\/em><\/strong><\/strong> And the singers of the palace shall howl, <\/em>&c. Houbigant. As Amos prophesies against Israel, not against Judah, the temple cannot be meant here. See Amo 8:8-9<\/span> of the preceding chapter. <\/p>\n When devotion itself is out of tune by the heart being under no influences of grace; alas! what a sacrifice of fools is then offered! Sabbaths are burdens, ordinances tiresome, prayer a drudgery, in seasons like these. Oh! for grace to be always under the blessed teachings of God the Holy Ghost!<\/p>\n Amo 8:3 And the songs of the temple shall be howlings in that day, saith the Lord GOD: [there shall be] many dead bodies in every place; they shall cast [them] forth with silence.<\/p>\n Ver. 3. And the songs of the temple shall be howlings<\/strong> ] Heb. shall howl, shall be turned into the black santis, as they call it ( cantus in planctum laetitia in lachrymas<\/em> ), such as I hate, Amo 5:23<\/span> , and feel it grating mine ears, as an harmonia discors.<\/em> <\/p>\n <\/p>\n There shall be many dead bodies in every place<\/strong> ] Either through pestilence or sword. Others read it thus, In every place it shall be said, Proiece, sile,<\/em> Out with them, make no words; an earnest aposiopesis a<\/em> Amo 6:10 See Trapp on “<\/em> Amo 6:10 “<\/em> q.d.<\/em> Patiently acquiesce in the just judgment of so mighty a God. Or, throw these dead bodies into pits, and say nothing; lest we be sequestered as unclean by the law. It is no small misery to be under hard and heavy crosses, and yet to be forced to dissemble and suppress them; to bite in pain, and to digest grief, as horses do their choler by biting on the bridle. “I was dumb with silence,” saith David, “I held my peace, even from good”; that is, from just defense; “but my sorrow was stirred thereby”; my sore was exulcerate, renewed (as the Greek there saith) and increased, Psa 39:2<\/span> . Give sorrow a vent, and it will wear away. <\/p>\n<\/p>\n a<\/em> A rhetorical artifice, in which the speaker comes to a sudden halt, as if unable or unwilling to proceed. D<\/p>\n temple. The 1611 edition of the Authorized Version reads temples”. <\/p>\n be = become, <\/p>\n saith the Lord GOD = [is] Adonai. Jehovah’s oracle. <\/p>\n dead bodies = corpses. See notes on Amo 6:9, Amo 6:10. <\/p>\n cast them forth, i.e. and burn them. <\/p>\n with silence = with “Hush! “as in Amo 6:10. <\/p>\n the songs: Amo 8:10, Amo 5:23, Hos 10:5, Hos 10:6, Joe 1:5, Joe 1:11, Joe 1:13, Zec 11:1-3 <\/p>\n shall be howlings: Heb. shall howl <\/p>\n many: Amo 4:10, Isa 37:36, Jer 9:21, Jer 9:22, Nah 3:3 <\/p>\n they shall: Amo 6:9, Amo 6:10, Jer 22:18 <\/p>\n with silence: Heb. be silent, Lev 10:3, Psa 39:9 <\/p>\n Reciprocal: Psa 137:4 – How shall Ecc 3:7 – time to keep Isa 24:9 – General Lam 2:10 – and keep Eze 24:17 – Forbear to cry Hos 2:11 – her feast Hos 7:14 – when Hos 8:1 – the house Amo 6:5 – like Zep 1:10 – the noise<\/p>\n Amo 8:3. Songs of the temple refers to the religious performances that the people of Israel bad so inconsistently carried out, even while their minds were polluted with the belief in false gods. But instead of those songs, the people were to be made to howl by the attack of the foes. Cast forth with silence denotes that these hypocritical songsters would be silenced by their death, caused by the might of a hostile army that the Lord would suffer to come against His people.<\/p>\n Amo 8:3. And the songs of the temple shall be howlings, &c. Houbigant renders it, And the singers of the palace shall howl, the word , signifying palace as well as temple; and as Amos prophesied against Israel, not against Judah, the temple, properly so called, could not be meant here. There shall be many dead bodies in every place In cities, towns, and the country; in all places shall the bloody effects produced by the enemies sword, and by famine and pestilence, be seen. They shall cast them forth with silence The enemy will make such slaughter among the people, and the dead will be so numerous, that there will be no opportunity of using public mournings, or lamentations, at funerals, as had been usual in other cases; but the friends of the deceased will be glad to hurry them to their graves with as much silence and privacy as possible.<\/p>\n 8:3 And the songs of the temple shall be howlings in that day, saith the Lord GOD: [there shall be] many dead bodies in every place; they shall cast [them] forth with {b} silence.<\/p>\n (b) There will be none left to mourn for them.<\/p>\n When judgment came, the singing in the royal palace would turn to wailing and lamenting. There would be many dead bodies lying around from the enemy’s slaughter, and those people who remained alive would dispose of them in silence because it would be such a terrible sight. Like so much rotten fruit, the dead Israelites would be thrown out.<\/p>\n And the songs of the temple shall be howlings in that day, saith the Lord GOD: [there shall be] many dead bodies in every place; they shall cast [them] forth with silence. 3. The nature of the ‘end’ more fully described: the songs of the temple will be turned into loud cries of woe; so … Continue reading “Exegetical and Hermeneutical Commentary of Amos 8:3”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22495","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22495","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22495"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22495\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22495"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22495"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22495"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"