Amos 1 5

Amos 1:5 kjv

I will break also the bar of Damascus, and cut off the inhabitant from the plain of Aven, and him that holdeth the sceptre from the house of Eden: and the people of Syria shall go into captivity unto Kir, saith the LORD.

Amos 1:5 nkjv

I will also break the gate bar of Damascus, And cut off the inhabitant from the Valley of Aven, And the one who holds the scepter from Beth Eden. The people of Syria shall go captive to Kir," Says the LORD.

Amos 1:5 niv

I will break down the gate of Damascus; I will destroy the king who is in the Valley of Aven and the one who holds the scepter in Beth Eden. The people of Aram will go into exile to Kir," says the LORD.

Amos 1:5 esv

I will break the gate-bar of Damascus, and cut off the inhabitants from the Valley of Aven, and him who holds the scepter from Beth-eden; and the people of Syria shall go into exile to Kir," says the LORD.

Amos 1:5 nlt

I will break down the gates of Damascus
and slaughter the people in the valley of Aven.
I will destroy the ruler in Beth-eden,
and the people of Aram will go as captives to Kir,"
says the LORD.

Amos 1 verses

Amos 1 5 Meaning

Amos 1:5 prophesies the definitive downfall of Damascus and the entire kingdom of Aram (Syria). It declares that God will break their power, represented by the "bar," eliminate their populace and leadership, symbolized by "the inhabitant" and "him that holdeth the sceptre" from key regions, and ultimately send the people into captivity to Kir. This pronouncement highlights God's sovereignty over nations and His righteous judgment against those who transgress His moral order, even those outside His covenant people, Israel.

Amos 1 5 Context

Amos chapter 1 opens with a series of oracles (divine pronouncements of judgment) against the surrounding nations, beginning with Damascus (Aram). Each oracle follows a similar pattern: a threefold transgression leading to a fourth (meaning manifold and complete sin), followed by God's unwavering judgment. The immediate context of verse 5 follows Amos 1:3-4, which outlines Damascus's sin: "for three transgressions of Damascus, and for four, I will not turn away the punishment thereof; because they have threshed Gilead with threshing instruments of iron." This brutal military cruelty against Gilead, an Israelite region, is the specific atrocity condemned. Historically, Aram, with its capital Damascus, was a significant political and military power during the Divided Monarchy. They frequently conflicted with Israel, engaging in wars, treaties, and raids. At the time of Amos (mid-8th century BC), King Jeroboam II of Israel had reasserted some dominance over Aram, but Aram remained a formidable foe. The prophecy indicates that God's judgment would fall even on a powerful kingdom like Aram, highlighting His impartial justice and control over world events. The mention of "threshing Gilead" also shows that God takes note of the cruelties inflicted even by non-covenant nations upon others, even if His direct people were the target. The divine authority, "saith the Lord," confirms the prophetic word's certainty. This verse, like the others against foreign nations, serves to underscore God's ultimate sovereignty before Amos turns to address Judah and Israel themselves, setting the stage for their own coming judgments. It indirectly demonstrates God's unique position, contrasting His omnipotence with the impotence of regional gods.

Amos 1 5 Word analysis

• I will break (וְשָׁבַרְתִּי, wəšāḇartî): This is a strong Hebrew verb meaning to shatter, smash, or destroy. It implies a violent and complete cessation of power or integrity. It denotes an act of divine power, not merely a natural collapse, emphasizing God's direct agency in the destruction.

• the bar (בְּרִיחַ, bərîaḥ): Refers to the massive crossbar used to secure city gates. Symbolically, it represents the city's defense, security, and strength. To "break the bar" signifies the irreversible collapse of a city's defenses and the downfall of the power it embodies. It speaks of the loss of security and the ability to withstand an enemy.

• of Damascus: The capital city of Aram, and thus represents the entire kingdom. Its fall signifies the fall of the nation. It was a significant regional power and rival of Israel.

• and cut off (וְהִכְרַתִּי, wəhikhrattî): From the root כָּרַת (karat), meaning to cut off, destroy, or put an end to. This word is frequently used for divine judgment resulting in extinction or removal, signifying a comprehensive termination.

• the inhabitant (יוֹשֵׁב, yōšêḇ): Refers to the resident population, the common people. Its cutting off implies widespread destruction or deportation of the populace, not just the military or rulers.

• from the Valley of Aven (מִבִּקְעַת אָוֶן, mibbīq‘at ’Āwen): A geographical region, likely referring to the fertile Biq'ah Valley between the Lebanon and Anti-Lebanon mountain ranges in modern-day Lebanon. 'Aven' literally means "iniquity" or "vanity," potentially giving a symbolic layer: "Valley of Wickedness." This could be a divine pun, associating the place with the idolatry or moral failings of its inhabitants. It highlights judgment over a specific, important administrative or populated area.

• and him that holdeth the sceptre (וְתֹמֵךְ שֵׁבֶט, wəṯōmêḵ šēḇeṭ): This phrase refers to the ruler or king, as a sceptre is a symbol of royal authority and dominion. "Holdeth" (תֹמֵךְ, tomekh) means to grasp or wield. Its cutting off signifies the termination of dynastic rule and national sovereignty.

• from the House of Eden (מִבֵּית עֶדֶן, mibbêṯ ‘Ēḏen): A region or place within Aram, sometimes identified with Bit Adini or Beth Adini, a well-known Aramean state in Mesopotamia or a location in the Syrian desert. 'Eden' can evoke paradise or luxury, implying that judgment would fall even upon places of wealth and comfort, potentially highlighting that no refuge would be found from divine wrath.

• and the people of Aram shall go into captivity: This is the ultimate fate—exile and loss of homeland. It implies displacement, loss of national identity, and submission to foreign power.

• unto Kir (קִיר, Qîr): A distant geographical location. It is mentioned in 2 Kgs 16:9 as the place to which the Assyrians (specifically Tiglath-Pileser III) deported the inhabitants of Damascus, fulfilling this very prophecy. Interestingly, Amos 9:7 also mentions Kir as a possible original homeland for the Arameans, making it both a place of origin and eventual exile.

• saith the Lord (נְאֻם יְהוָה, nə’um YHVH): A common prophetic formula affirming that the preceding words are not human declarations but authoritative pronouncements from Yahweh, the sovereign God of Israel, confirming their certainty and ultimate fulfillment.

• Words-group by words-group analysis:

  • "I will break the bar of Damascus": This phrase directly points to the destruction of the city's physical and symbolic defenses, leading to its vulnerability and inevitable conquest. It underscores God's ability to dismantle even the most secure human fortifications.
  • "and cut off the inhabitant from the Valley of Aven and him that holdeth the sceptre from the House of Eden": This combination targets both the common populace and the leadership from key economic or political centers. It indicates a comprehensive judgment that leaves no one—from common citizen to king—and no significant region untouched. It illustrates a complete societal collapse and the eradication of their independent political structure.
  • "and the people of Aram shall go into captivity unto Kir": This final declaration explicitly states the method and destination of judgment: a widespread deportation of the entire people to a foreign, distant land. This signifies the total loss of land, nationhood, and independent identity, culminating in a profound national disgrace and dispersion.

Amos 1 5 Bonus section

The mention of "Aven" (אָוֶן) often carries a double meaning in Hebrew. While it could refer to a geographical location, its primary meaning is "wickedness," "iniquity," or "idolatry" (e.g., Beth-Aven, "house of iniquity," associated with Bethel in Hos 4:15 due to its idolatry). This suggests that the "Valley of Aven" was not just a place, but potentially a place characterized by such moral depravity, adding a layer of theological indictment to the geographical identification. Similarly, "Eden" might not just be a region of Syria but evokes connotations of a 'paradise lost' due to judgment, implying that even places of comfort and luxury would be ravaged. This dual layering of meaning (literal geographical and symbolic) is characteristic of biblical prophecy. The prophecy's fulfillment concerning Kir as recorded in 2 Kings 16:9 not only underscores the historical accuracy but also the power of divine foresight and judgment executed through human agents (Assyrians). This highlights God's utilization of powerful empires as instruments of His judgment.

Amos 1 5 Commentary

Amos 1:5 serves as a potent declaration of God's sovereignty, demonstrating His impartial justice not only over Israel but also over the Gentile nations. The specific prophecy against Damascus outlines a three-fold divine act: the breaking of the "bar" signifies the total collapse of their fortified strength and security, making the capital vulnerable. This is followed by a "cutting off" of both "the inhabitant" and "him that holdeth the sceptre," indicating a complete removal of the population and the leadership, signifying the end of their organized society and rule. The mention of "Valley of Aven" (possibly "Valley of Wickedness") and "House of Eden" (a prosperous or significant region) emphasizes that the judgment would reach even into fertile or esteemed areas of Aram. The climax is their forced "captivity unto Kir," which historically aligns with Assyrian policy under Tiglath-Pileser III (2 Kings 16:9), showcasing the divine hand in orchestrating historical events. This precise fulfillment validates Amos's prophecy and confirms God's absolute control over the rise and fall of nations. The passage underscores that while specific acts of cruelty were condemned (threshing Gilead), God's justice is far-reaching and applies to all who transgress His universal moral laws. It assures Judah and Israel that while other nations will face judgment for their sins, so too will they if they turn from the Lord.