Amos 2 9

Amos 2:9 kjv

Yet destroyed I the Amorite before them, whose height was like the height of the cedars, and he was strong as the oaks; yet I destroyed his fruit from above, and his roots from beneath.

Amos 2:9 nkjv

"Yet it was I who destroyed the Amorite before them, Whose height was like the height of the cedars, And he was as strong as the oaks; Yet I destroyed his fruit above And his roots beneath.

Amos 2:9 niv

"Yet I destroyed the Amorites before them, though they were tall as the cedars and strong as the oaks. I destroyed their fruit above and their roots below.

Amos 2:9 esv

"Yet it was I who destroyed the Amorite before them, whose height was like the height of the cedars and who was as strong as the oaks; I destroyed his fruit above and his roots beneath.

Amos 2:9 nlt

"But as my people watched,
I destroyed the Amorites,
though they were as tall as cedars
and as strong as oaks.
I destroyed the fruit on their branches
and dug out their roots.

Amos 2 verses

Amos 2 9 Meaning

Amos 2:9 is a potent declaration by God, reminding Israel of His mighty act in dispossessing the powerful Amorites before them, highlighting the incredible strength of this conquered foe. The verse vividly portrays the Amorites as being as tall as cedars and as strong as oaks, yet God utterly annihilated them, severing both "fruit from above" and "roots from beneath," signifying a complete and irreversible destruction. This serves as a stark reminder to Israel of God's unmatched power, His faithfulness in delivering them, and subtly establishes the magnitude of their sin in turning away from such a deliverer.

Amos 2 9 Context

Amos 2:9 forms a pivotal point within God's indictment against Israel. The prophet Amos begins chapter 2 by pronouncing judgments against surrounding nations (Moab, Ammon, Judah), but the accusations escalate sharply and intimately against Israel, emphasizing their greater covenantal responsibility. Leading up to this verse, Israel is accused of severe moral failings despite God's previous mighty acts. Verse 9 specifically serves as a rhetorical foundation for God's forthcoming judgment in verses 10-12 and beyond. It reminds Israel of the unparalleled deliverance God provided when they entered the Promised Land, facing formidable foes like the Amorites. The historical context is the prosperous, yet spiritually degenerate, period of Jeroboam II's reign in the Northern Kingdom of Israel (mid-8th century BCE). Despite their economic success, the Israelites had abandoned true worship and embraced social injustice and moral corruption, effectively forgetting the covenant God who had so powerfully established them.

Amos 2 9 Word analysis

• "Yet" (V’anokhi / But I): This conjunction introduces a strong contrast or opposition. Despite Israel's rebellion, God recounts His past faithfulness. It emphasizes His direct and active role. In some translations, the 'and' carries a strong adversative force, almost like "And yet it was I who destroyed..."
• "destroyed I" (hishmadeti / va'ashmid): The verb shamad (שׁמד) means to destroy, annihilate, or lay waste. The Hebrew construction (hishmadeti is Hiphil stem from shamad - "I caused to be destroyed," often rendered as "I destroyed") points to God's direct, purposeful, and powerful agency in the act of annihilation. It is a divine action, not mere happenstance.
• "the Amorite" (ha’emori): A prominent Canaanite people, frequently depicted in the Old Testament as mighty, formidable, and inhabitants of key strategic lands, notably east and west of the Jordan. They symbolize the "giants" and the immense obstacles God removed for Israel. Their destruction demonstrates God's sovereignty over superior military and physical power.
• "before them" (mippenehem): This phrase underscores that Israel was an eyewitness to God's intervention. God fought on their behalf and they observed His mighty power, making their subsequent ingratitude and disobedience all the more reprehensible.
• "whose height was like the height of the cedars" (asher gavho k’govah ‘arazim): A powerful hyperbole emphasizing the immense physical stature of the Amorites. Cedars of Lebanon ('erezim) were famed for their enormous size, grandeur, and deep roots, often used as a symbol of strength, pride, and lofty power. This imagery magnifies the magnitude of God's conquest.
• "and he was strong as the oaks" (w'hu chason ka’allonim): Further intensifying the description of Amorite might. Oaks ('allonim), especially those of Bashan, were renowned for their robustness, deep-seated roots, and resistance to storms. This conveys not only physical power but also entrenched resilience, highlighting that their downfall was truly miraculous.
• "yet I destroyed his fruit from above": The word "fruit" (piryoh) often refers to offspring or descendants. "From above" suggests the upper part of the plant, implying the current generation and their ability to bear new life. This is a vivid metaphor for preventing future generations or any possibility of resurgence, a complete termination of their lineage. The "yet" (vau consecutive + future form va'ashmid) here further emphasizes the completion of the act: not only were they felled, but totally eradicated.
• "and his roots from beneath" (w’sharashav mittahat): "Roots" (sharashav) are essential for a plant's stability and life. "From beneath" implies the deepest parts. This powerful imagery signifies absolute and irreversible destruction, leaving nothing alive, nothing to grow again, and no foundation upon which they could ever rebuild.

Words-group analysis

• "destroyed I the Amorite... whose height was like the height of the cedars, and he was strong as the oaks": This whole phrase establishes the unparalleled might of the Amorites and, by extension, the even more incomparable power of God who vanquished them. It sets up an a fortiori argument: If God could conquer such a mighty foe for Israel, how easily could He judge Israel for its rebellion?
• "destroyed his fruit from above, and his roots from beneath": This precise dual imagery is a well-established Biblical metaphor for total annihilation, leaving no remnant or hope of revival. It speaks to the finality and completeness of God's judgment, stressing that what He destroyed could never flourish again. This underlines the profound nature of the deliverance He gave Israel, contrasted with their current self-destructive path.

Amos 2 9 Bonus section

The structure of Amos's judgment speeches follows a pattern of indictment and woe, often climaxing with an ad fortiori argument (from the stronger to the weaker, or "how much more so?"). Here, God argues that if He acted so decisively against external, powerful enemies for Israel's sake, how much more will He act against His own people who have scorned His covenant. The divine "remembering" of these past acts (I destroyed, I brought you up, I raised up prophets) contrasts sharply with Israel's "forgetting" or ignoring God's deeds and covenant obligations. The Amorites, while specific historical enemies, also represent any human strength or power that stands against God; all are transient and easily overcome by the Almighty. This verse also implicitly warns against spiritual pride and relying on national strength rather than on God, as the Amorites, despite their might, were ultimately vulnerable before the Lord.

Amos 2 9 Commentary

Amos 2:9 stands as a potent divine monologue, God speaking directly to His people, recounting His past faithfulness and mighty deeds. It reminds Israel of a critical moment in their history: their secure establishment in the Promised Land was a direct result of God's unilateral, supernatural intervention against seemingly insurmountable obstacles. The description of the Amorites – a physically dominant people with strength comparable to cedars and oaks – vividly portrays the formidable nature of the adversary God eradicated. This serves to magnify God's power and Israel's utter dependence on Him. The comprehensive nature of the destruction, depicted by severing both "fruit from above" and "roots from beneath," emphasizes total and irreversible annihilation. This rhetorical appeal forces Israel to confront their deep ingratitude; they had forgotten or undervalued the very God who delivered them from such overwhelming foes. The underlying implication is that if God could deal so definitively with the powerful Amorites, He could, and indeed would, execute an equally devastating judgment upon His unfaithful covenant people, Israel.