10<\/strong>. The lamentation to be produced by such an alarming spectacle.<\/p>\n And I will turn your<\/em> pilgrimages<\/strong> into mourning<\/em> ] The sacred pilgrimages (Amo 5:21<\/span>) were occasions of rejoicing: cf. Isa 30:29<\/span>; Hos 2:11<\/span> “And I will cause all her mirth to cease, her pilgrimages<\/em>, her new moons, her sabbaths, and all her sacred seasons.” Comp. also Lam 5:15<\/span> “our dance is turned into mourning<\/em>.”<\/p>\n into lamentation<\/em> ] into<\/em> a dirge<\/strong> (Amo 5:1<\/span>). Not unrestrained wailings, but a regularly constructed dirge (see on Amo 5:1<\/span>), is what Amos pictures as taking the place of joyous songs.<\/p>\n bring up upon<\/em> ] Heb. cause to come up upon<\/em>, the correlative of come up upon<\/em>, said idiomatically of a garment (Lev 19:19<\/span>; Eze 44:17<\/span>).<\/p>\n sackcloth<\/em> ] i.e. rough, coarse hair-cloth, which was bound about the loins in times of mourning (2Sa 3:31<\/span>; Jer 4:8<\/span>; Jer 48:37<\/span> &c.).<\/p>\n baldness<\/em> ] Artificial baldness, produced by shaving off the hair on the forehead (Deu 14:1<\/span>), was another sign of mourning, often alluded to by the prophets, as resorted to, both by the Israelites, and among other nations: see Isa 3:24<\/span>; Isa 15:2<\/span> (in Moab), Isa 22:12<\/span> (where Jehovah “calls” to it in Jerusalem); Mic 1:16<\/span>; Jer 47:5<\/span>; Jer 48:37<\/span> (also in Moab); Eze 7:18<\/span> (“and on all your heads baldness”), Eze 27:31<\/span> (of Tyrian mariners). It is prohibited in Deu 14:1<\/span>, on account (as it seems) of its heathen associations.<\/p>\n and I will make it<\/em> ] viz. the lamentation of Israel in that day.<\/p>\n of an only<\/em> son] Cf. Jer 6:26<\/span>; Zec 12:10<\/span> end<\/em>.<\/p>\n and the end thereof as a bitter day<\/em> ] Most griefs at length wear themselves out: the end of this grief should be not an alleviation, but an aggravation of the distress; it should introduce, viz., a further stage in the threatened doom.<\/p>\n I will turn your feasts into mourning – <\/B>He recurs to the sentence which he had pronounced Amo 8:3<\/span>, before he described the avarice and oppression which brought it down. Hosea too had foretold, I will cause all her mirth to cease, her feast-days, etc Hos 2:11<\/span>. So Jeremiah describes, the joy of our heart is ceased; our dance is turned into mourning Lam 5:15<\/span>. The Book of Tobit bears witness how these sayings of Amos lived in the hearts of the captive Israelites. The word of God seems oftentimes to fail, yet it finds those who are His. I remembered, he said, that prophecy of Amos, your feasts shall be turned into mourning (Tobit 2:6).<\/P> The correspondence of these words with the miracle at our Blessed Lords Passion, in that the earth was darkened in the clear day, at noon-day, was noticed by the earliest fathers , and that the more, since it took place at the Feast of the Passover, and, in punishment for that sin, their feasts were turned into mourning, in the desolation of their country and the cessation of their worship.<\/P> I will bring up sackcloth – <\/B>(that is, the rough coarse haircloth, which, being fastened with the girdle tight over the loins (see above Joe 1:8<\/span>, Joe 1:13<\/span>, pp. 107, 109), was wearing to the frame) and baldness upon every head. The mourning of the Jews was no half-mourning, no painless change of one color of becoming dress for another. For the time, they were dead to the world or to enjoyment. As the clothing was coarse, uncomely, distressing, so they laid aside every ornament, the ornament of their hair also (as English widows used, on the same principle, to cover it). They shore it off; each sex, what was the pride of their sex; the men, their beards; the women, their long hair. The strong words, baldness, is balded Jer 16:6<\/span>, shear Mic 1:16<\/span>; Jer 7:29<\/span>, hew off, enlarge thy baldness , are used to show the completeness of this expression of sorrow. None exempted themselves in the universal sorrow; on every head came up baldness.<\/P> And I will make it – <\/B>(probably, the whole state and condition of things, everything, as we use our it) as the mourning of an only son As, when God delivered Israel from Egypt, there was not, among the Egyptians: a house where there was not one dead Exo 12:30<\/span>, and one universal cry arose from end to end of the land, so now too in apostate Israel. The whole mourning should be the one most grievous mourning of parents, over the one child in whom they themselves seemed anew to live.<\/P> And the end thereof as a bitter day – <\/B>Most griefs have a rest or pause, or wear themselves out. The end of this should be like the beginning, nay, one concentrated grief, a whole day of bitter grief summed up in its close. It was to be no passing trouble, but one which should end in bitterness, an unending sorrow and destruction; image of the undying death in hell.<\/P> <\/p>\n Verse 10<\/span>. I will turn your feasts into mourning<\/B><\/I>] See on Am 8:3<\/span>.<\/P> <\/P> A bitter day.<\/B><\/I>] A time of grievous calamity.<\/P> <\/p>\n I will turn your feasts, <\/B>religious, though idolatrous in your temples, see Amo 8:3<\/span>, and your ordinary civil feasts in your palaces, into mourning: see Amo 8:3<\/span>. <\/P> And all your songs into lamentation:<\/B> this ingemination doth assure the thing, and forebode the sadness of their state. <\/P> I will bring up sackcloth; <\/B>as all inwardly shall be sadness, so all that appears outwardly shall speak their sorrow and sadness. <\/P> Upon all loins; <\/B>all sorts of persons should put on this mourning, and gird it close to their loins that it might afflict them the more, a custom very general in those times and places. <\/P> Baldness upon every head; <\/B>partly pulling off the hair of the head through anguish, or shaving the head and beard in sign of greatest sadness, as the Eastern people did: see Mic 1:16<\/span>. <\/P> As the mourning of an only son:<\/B> this is accounted the greatest mourning, and seems proverbially to express such mourning, Jer 6:26<\/span>; Zec 12:10<\/span>, which see; so God will afflict this people with greatest sorrows, and fill them with greatest mourning. <\/P> The end; <\/B>you may hope these troubles will be over, and come to an end, but that will be little to your comfort; a bitter day, which you shall wish you had never seen, shall succeed your dark night, as indeed it doth to this day. <\/P> <\/p>\n 10. baldness<\/B>a sign ofmourning (Isa 15:2<\/span>; Jer 48:37<\/span>;Eze 7:18<\/span>). <\/P> I will make it as . . .mourning of an only son<\/B>“it,” that is, “theearth” (Am 8:9<\/span>). I willreduce the land to such a state that there shall be the same occasionfor mourning as when parents mourn for an only son (Jer 6:26<\/span>;Zec 12:10<\/span>).<\/P><\/p>\n And I will turn your feasts into mourning, and all your songs into lamentation<\/strong>,…. Either their religious feasts, the feasts of pentecost, tabernacles, and passover; at which three feasts there were eclipses of the sun, a few years after this prophecy of Amos, as Bishop Usher q observes: the first was an eclipse of the sun about ten digits, in the year 3213 A.M. or 791 B.C., June twenty fourth, at the feast of pentecost; the next was almost twelve digits, about eleven years after, on November eighth, 780 B.C., at the feast of the tabernacles; and the third was more than eleven digits in the following year, 779 B.C., on May fifth, at the feast of the passover; which the prophecy may literally refer to, and which might occasion great sorrow and concern, and especially at what they might be thought to forebode: but particularly this was fulfilled when these feasts could not be observed any longer, nor the songs used at them sung any more; or else their feasts, and songs at them, in their own houses, in which they indulged themselves in mirth and jollity; but now, instead thereof, there would be mourning and lamentation the loss of their friends, and being carried captive into a strange land;<\/p>\n and I will bring up sackcloth upon all loins<\/strong>; of high and low, rich and poor; even those that used to be covered with silk and rich embroideries: sackcloth was a coarse cloth put on in times of mourning for the dead, or on account of public calamities:<\/p>\n and baldness upon every head<\/strong>: the hair being either shaved off or pulled off; both which were sometimes done, as a token of mourning:<\/p>\n and I will make it as the mourning of an only [son]<\/strong>; as when parents mourn for an only son, which is generally carried to the greatest height, and continued longest, as well as is most sincere and passionate; the case being exceeding cutting and afflictive, as this is hereby represented to be:<\/p>\n and the end thereof as a bitter day<\/strong>; a day of bitter calamity, and of bitter wailing and mourning, in the bitterness of their spirits; though the beginning of the day was bright and clear, a fine sunshine, yet the end of it dark and bitter, distressing and sorrowful, it being the end of the people of Israel, as in Am 8:2<\/span>.<\/p>\n q Annales Vet. Test. ad A. M. 3213.<\/p>\n The Prophet pursues the same subject; but he omits the figurative mode which he had before adopted. He therefore denounces vengeance more openly, — that God would turn their festal-days into mourning, and their songs into lamentation. This was designedly mentioned; for the Israelites, we know, flattered themselves on account of their ceremonies by which at the same time they more and more provoked God’s displeasure: for the worship of God, which they pretended to perform, was mere superstition, and was therefore a profanation of true religion. Though then they thus brought on themselves God’s judgment by their wicked ceremonies, they yet thought that they were sufficiently disguised; for as Jeremiah says, ceremonies are to hypocrites the dens of robbers, (Jer 7:10<\/span>.) So here the Prophet speaks expressly of festal-days and of songs, — “Think ye that I am pacified on your feast-days, when ye offer sacrifices to me, or rather to idols under my name; and think ye that I am delighted with your songs? these things are so regarded by me, that they the more excite my wrath. Your festal-days then will I turn to mourning, and your songs to lamentation. At the same time, the Prophet threatens generally what we have before noticed, — that there would be mourning among the whole people for having too long abused the forbearance of God; I will then turn your joy into mourning. This is the sum of the whole. We have already shown why he names feast-days and songs, and that is, because they thought them to be expiations to turn aside God’s vengeance, when yet they were fans by which they kindled more and more the fire of his displeasure. <\/p>\n He afterwards adds, I will make to come up on all backs the sackcloth, and on every head baldness. These are various modes of speaking, which refer to the same thing: for they were wont to put on sackcloth and they were wont to shave their heads when in grief and mourning. The Prophet then means, that there would be extreme sorrow among the people, that having cast away all delights, they would be constrained to give up themselves entirely to weeping, lamentation, and grief. I will then make to come up on all loins the sackcloth, that is, I will make each one to put off all valuable and soft clothing and to put on sackcloth; and also to shave their heads, and even to tear off their hair, as they were wont to do. We indeed know that the orientals were more disposed to adopt external tokens of sorrow than we are. It was in truth the levity of that country that accounts for their playing the part of actors in mourning; and from this practice of mourning our Prophet borrowed his mode of speaking. <\/p>\n He afterwards subjoins, I will set her (he speaks of the Israelites under the name of land) in mourning as for an only begotten This similitude occurs also in another place, ‘They shall mourn as for an only-begotten,’ says Zechariah Zec 12:10<\/span>; so also in other places; so that there is no need of a long explanation. For when one has many children and one dies, he patiently bears his death; but when any one is bereaved of an only-begotten, there is no end nor moderation to his grief; for there is no comfort remaining. This is the reason why the Prophet says, that there would be grief, such as that which is felt for an only-begotten. <\/p>\n And he shows that these calamities would not be for a short time only, Her posterity, he says, shall be as in the day of bitterness (58) For hypocrites drive away, or at least moderate, their fear of punishment by imagining that God will not be so severe and rigid but for a short time, — “O! it cannot be God will for long punish our sins; but it will be like mist which soon passes away.” Thus hypocrites felicitate themselves. Then the Prophet does not without reason subjoin this second clause, that their posterity shall be as in the day of bitterness. Hence when they shall think themselves freed from all evils, then new ones shall succeed, so that their posterity shall even doubly grieve; for they shall feel more bitterness than their fathers. It now follows — <\/p>\n (58) Both this and the former line are rendered differently by Newcome, more consistently with the words of the original — <\/p>\n And I will make it as a mourning for an only son, And the end thereof as a day of bitterness. <\/p>\n The pronoun “it,” and also “thereof,” is the feminine ה : Newcome refers it to הדברה, this matter, or this event, understood: or in case ארף, land, be the antecedent, he thinks that כאבל, “as a mourning,” should be rendered participially, as “one who mourns.” Either of these constructions may suit the original; but another seems preferable. The antecedent to “it appears to be אבל, “mourning,” in the first line of the verse. Our own version is no doubt the correct one, and not that which Calvin adopts; only the last line may be better rendered thus, as Junius and Tremelius do — <\/p>\n “<\/p>\n And the end of it as that of the bitterest day.” <\/p>\n —<\/p>\n Ed. <\/p>\n (10, 11) The imagery is very vivid. The prophet threatens a famine of the word of Jehovah, and a parching thirst for the Water of Life, now no longer attainable. Such terrible destitution often supervenes on the neglect of the Word of God, the power to discern the ever-present Word being exhausted. Then comes the withdrawal of revelation, the silence of seers. One of the awful dooms of unbelief in the next world will be this famine, this hopeless thirst and fathomless suspense.<\/p>\n 10<\/strong>. <\/strong> Whether interpreted literally or figuratively Amo 8:8-9<\/span> speak of a terrible visitation of Jehovah, the result of which will be universal wailing and lamentation. <\/p>\n Feasts <\/strong> See on Hos 2:11<\/span>. Under normal conditions these were occasions of rejoicing (Amo 5:21-23<\/span>; Isa 30:29<\/span>); in that <\/em> day they will be seasons of mourning (Amo 5:16-17<\/span>; Amo 8:3<\/span>). <\/p>\n Songs <\/strong> Joyful songs (see on Amo 8:3<\/span>). <\/p>\n Lamentation <\/strong> For the dead. The same word as in Amo 5:1<\/span> (see there). <\/p>\n Sackcloth <\/strong> A symbol of mourning (see on Joe 1:8<\/span>). <\/p>\n Baldness <\/strong> Artificial baldness was another sign of mourning (see on Mic 1:16<\/span>). <\/p>\n Of an only son <\/strong> The bitterest grief imaginable (Zec 12:10<\/span>; Jer 6:26<\/span>).<\/p>\n The end <\/strong> Of the mourning. <\/p>\n As a bitter day <\/strong> Time heals most wounds and makes most sorrows less intense; not so in this case the end will be as bitter as the beginning or even worse.<\/p>\n <\/p>\n <\/em><\/p>\n Amo 8:10 And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning of an only [son], and the end thereof as a bitter day.<\/p>\n <\/em><\/p>\n Ver. 10. And I will turn your feasts into mourning<\/strong> ] Whether your idolatrous feasts and templemusic, whereby you vainly conceit to be secured from danger, saying, “Is not the Lord among us? what evil can come unto us?” or your common feasts, whereat you have songs to cheer you up, and so to put sorrow from your hearts and evil from your flesh, nourishing yourselves as in a day of slaughter or good cheer, Jas 5:5<\/span> ; all shall be turned into mourning, funeral mourning, see Amo 8:3<\/span> . <\/p>\n <\/p>\n And I will bring up sackcloth upon all loins<\/strong> ] For a token of your great grief, as the custom then was, and is still for mourning weeds. The Hebrew word sack is the same in almost all languages; which showeth that the Hebrew is the mother of all the rest, saith Mercer. <\/p>\n <\/p>\n And baldness upon every head<\/strong> ] You shall pull off your hair for grief; or, because they had learned of the heathens, their neighbours, in token of lamentation, to shave their heads, Eze 7:18<\/span> Jer 48:37<\/span> , and beards too, Isa 15:2<\/span> , which yet was forbidden them to do, Lev 19:27<\/span> ; Lev 21:9<\/span> , unless it were to show their sorrow for sin, Isa 22:12<\/span> . <\/p>\n <\/p>\n And I will make it as the mourning of an only son<\/strong> ] Which was very bitter, Jer 6:26 Zec 12:10<\/span> . The loss of a loving yoke fellow is more grievous than that of a son; but to father and mother together nothing more bitter than luctuosa faecunditas<\/em> (Laeta’s case in Jerome), to bury many children, and especially to bury all in one. <\/p>\n <\/p>\n And the end thereof as a bitter day<\/strong> ] Thereof, that is, either of that land or of that lamentation there shall be bitterness in the end. So the poet (Tibul. lib. 2), <\/p>\n “ Nunc et amara dies, et noctis amarior umbra est;<\/p>\n Omnia iam tristi tempera felle madent. ”<\/p>\n<\/p>\n How could it be otherwise than extreme bitter with this people, when heaven and earth conspired to punish them? neither had they the good word of God (called the word of his patience, Rev 3:10<\/span><\/em> , written on purpose that we through patience and comfort of the Scriptures might have hope, Rom 15:4<\/span><\/em> , that out of those breasts of consolation we might suck and be satisfied, <\/em> Isa 66:11 ), to help them and keep from swooning, Psa 119:92<\/span><\/em> . And this was the greatest plague of all the rest; and is therefore reserved to the last place, deterrima tanquam colophon,<\/em> as a most sad catastrophe.<\/p>\n your feasts. Reference to Pentateuch (Exo 12:14; Exo 23:15, Exo 23:16. Lev 23). App-92. <\/p>\n sackcloth. baldness. The outward symbols of mourning. Compare Amo 8:3. Isa 15:2. Eze 7:18. <\/p>\n it: i.e. the land. <\/p>\n I will turn: Amo 8:3, Amo 5:23, Amo 6:4-7, Deu 16:14, 1Sa 25:36-38, 2Sa 13:28-31, Job 20:23, Isa 21:3, Isa 21:4, Isa 22:12-14, Dan 5:4-6, Hos 2:11, Nah 1:10 <\/p>\n sackcloth: Isa 15:2, Isa 15:3, Jer 48:37, Eze 7:18, Eze 27:30, Eze 27:31 <\/p>\n as the: Jer 6:26, Zec 12:10, Luk 7:12, Luk 7:13 <\/p>\n a bitter: Job 3:5, *marg. <\/p>\n Reciprocal: Exo 32:6 – sat down Lev 21:5 – not make baldness Psa 137:2 – we hanged Ecc 7:6 – as Isa 3:24 – a girding Isa 13:10 – General Isa 24:9 – General Jer 2:19 – bitter Jer 4:8 – gird Jer 13:16 – before Jer 15:9 – her sun Jer 30:5 – a voice Lam 5:15 – our dance Eze 7:2 – An end Hos 9:1 – Rejoice Amo 5:16 – Wailing Amo 8:8 – every one Mic 1:16 – bald Mic 3:6 – the sun Zec 11:17 – the sword Mar 15:33 – darkness Luk 6:25 – mourn Luk 21:25 – signs<\/p>\n Amo 8:10. The thought running through this verse is that ail conditions were to be reversed, changing from favorable to unfavorable. On occasions of feasts there was usually great enjoyment, but it was to be turned into mourning. Songs were expressions of cheer, but they were to be changed into those of lamentation. In their prosperity they wore gay clothing, but it was to be replaced with the coarse material called sacking. Smiths Bible Dictionary says that artificial baldness was a sign of mourning, and so it is predicted that the distress to come upon them would cause them to shave off the hair in their mourning. The comparison as to that (or an only son is to indicate how profound will be the grief when the nation has been humiliated by invaders.<\/p>\n Amo 8:10. I will turn your feasts into mourning God commanded the Jews to celebrate their festivals with joy and gladness; but this it would be impossible for them to do under such melancholy circumstances and manifestations of the divine displeasure. And all your songs into lamentation The particular psalms and hymns which used to be sung at the great festivals are here alluded to. And I will bring up sackcloth upon all loins All sorts of persons shall put on mourning. And baldness upon every head Shaving the head and beard was a sign of the greatest sadness. I will make it as the mourning, rather, as in the mourning of [or for] an only son That is, a most heavy mourning; for the death of an only son generally occasions the severest grief; and the end thereof as a bitter day A sorrowful day, which you shall wish you had never seen, shall succeed your dark night. In other words, the calamities shall increase more and more; so that the last part of these grievous times shall be far more distressing than any that had preceded. This undoubtedly was the case, as the carrying them into captivity would occasion a separation of friends from friends, children from parents, wives from husbands, than which it is not easy to conceive any thing more deplorable.<\/p>\n Then Yahweh would turn their festivals into funerals and their melodious singing into mourning. The people would wear sackcloth and shave their heads as signs of their grief. Mourning would come because judgment had come. It would be as sad a time as the death of an only son. The death of an only son meant the extinguishing of hope for the future and the losing of provision for one’s old age. The end of that day would be bitter indeed.<\/p>\n And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning of an only [son], and the end thereof as a bitter day. 10. The lamentation to be produced by … Continue reading “Exegetical and Hermeneutical Commentary of Amos 8:10”<\/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-22502","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22502","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=22502"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22502\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22502"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22502"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22502"}],"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: Whedon’s Commentary on the 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: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"