Amos 3 2

Amos 3:2 kjv

You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.

Amos 3:2 nkjv

"You only have I known of all the families of the earth; Therefore I will punish you for all your iniquities."

Amos 3:2 niv

"You only have I chosen of all the families of the earth; therefore I will punish you for all your sins."

Amos 3:2 esv

"You only have I known of all the families of the earth; therefore I will punish you for all your iniquities.

Amos 3:2 nlt

"From among all the families on the earth,
I have been intimate with you alone.
That is why I must punish you
for all your sins."

Amos 3 verses

Amos 3 2 Meaning

Amos 3:2 reveals a profound truth about divine election and its inherent responsibility. God declares to Israel that He uniquely "knew" them among all nations, indicating a special, intimate, and covenantal relationship of choice and commitment. This unparalleled privilege, however, carries with it an equally profound accountability. Therefore, because of their unique status and the divine light they received, God declares He will certainly punish them for all their widespread sins. This verse refutes Israel's mistaken belief that their chosen status would exempt them from judgment; instead, it underscores that their special relationship with God necessitates a higher standard of righteousness and obedience, making their failures more culpable.

Amos 3 2 Context

This verse is found within the opening discourse of Amos's prophecy (Amos 3-6), where the prophet moves from pronouncements of judgment against surrounding nations (Amos 1-2) to the startling announcement of God's judgment specifically upon Israel, His chosen people. Amos 3:1 introduces this direct address: "Hear this word that the Lord has spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt." Immediately following this broad address, verse 2 singles out the foundational reason for the severe punishment: Israel's unique relationship with God. The historical context is the prosperous but morally corrupt reign of Jeroboam II in the Northern Kingdom of Israel (8th century BC). During this time, despite economic boom and political stability, social injustice, religious apostasy, and moral decay were rampant. Many Israelites believed their covenant status made them immune to divine wrath. Amos's message directly challenges this complacency, establishing that their privilege incurred greater, not lesser, accountability. The structure of the chapter proceeds with a series of rhetorical questions, illustrating the logical necessity of the impending judgment.

Amos 3 2 Word analysis

• You only (אֶתְכֶם לְבַדְּכֶם, etkhem levadkem):

  • Word: etkhem is "you" (masculine plural); levadkem means "only you," "you alone," or "apart from others."
  • Significance: Emphasizes the absolute exclusivity of God's relationship with Israel compared to all other nations. It highlights a singular, unparalleled focus and distinction. This phrase underscores a unique status.

• have I known (יָדַעְתִּי, yada'ti):

  • Word: Form of yada (יָדַע), meaning "to know," past tense, first person singular.
  • Significance: Far more than intellectual acquaintance. Yada in a covenantal or intimate context implies a deep, personal relationship, selection, commitment, and often, love and care (as in Gen 4:1 "Adam knew Eve," or Hos 13:5 "I knew you in the wilderness"). God didn't merely "know about" them; He entered into a special, covenantal bond with them, revealing Himself uniquely to them. It suggests choice, intimacy, and a bond of loyalty.

• of all the families of the earth (מִכֹּל מִשְׁפְּחוֹת הָאֲדָמָה, mikkol mishpekhot ha'adamah):

  • Word: mikkol ("from all"), mishpekhot ("families," here denoting clans, peoples, or nations), ha'adamah ("the earth" or "ground").
  • Significance: Reiterates the exclusivity stated by "you only." It broadens the scope to encompass every other nation or people group globally, emphasizing Israel's unparalleled distinction in God's eyes and His redemptive plan. It contrasts Israel's unique election against all humanity.

• therefore (עַל־כֵּן, al-ken):

  • Word: A conjunction meaning "on account of this," "for this reason," "consequently."
  • Significance: Establishes a direct, causal link between the privilege of being known and the ensuing judgment. It indicates logical necessity. Because of the special relationship, there is a greater consequence. There is no contradiction between love and punishment in the biblical framework; divine love disciplines.

• I will punish you (אֶפְקֹד עֲלֵיכֶם, efkod aleikhem):

  • Word: efkod (אֶפְקֹד), first person singular of paqad (פָּקַד), "to visit," "inspect," "appoint," or "punish." Aleikhem ("upon you").
  • Significance: The verb paqad implies divine intervention, an active "visitation." In the context of "iniquities," it decisively means a visitation for the purpose of judgment, accountability, and retribution. It is an intentional act of divine justice, not passive observation. It underscores God's personal engagement in holding them accountable.

• for all your iniquities (אֵת כָּל־עֲוֹנֹתֵיכֶם, et kol-'avonoteikhem):

  • Word: et kol ("all," "entirety"), 'avonoteikhem (עֲוֹנֹתֵיכֶם), plural of 'avon (עָוֹן), meaning "iniquity," "guilt," "sin." Implies perversion, moral crookedness.
  • Significance: This phrase reveals the breadth and totality of Israel's transgressions. It is not for isolated acts but for the accumulated mass of their sinfulness, encompassing all forms of moral deviation, injustice, idolatry, and covenant infidelity. This highlights the severity and comprehensive nature of their offense against a holy God with whom they had such a special bond.

Amos 3 2 Bonus section

• The paradox presented: Israel's greatest privilege became the basis for their most severe punishment. Divine election does not imply immunity but rather a greater weight of responsibility and a higher standard of conduct.
• This verse counters spiritual complacency and presumption, emphasizing that covenant blessings are conditional upon covenant obedience.
• The nature of "knowing" (yada) is central. It speaks to a deep, intentional, electing love on God's part, which creates a moral obligation for a people.
• The prophetic courage of Amos is evident here. He, a Judean, was speaking a deeply unpopular message to the Northern Kingdom, directly challenging their sense of security and identity as God's special people, declaring judgment instead of blessing.
• The principle established in Amos 3:2 resonates through scripture, applicable to all who are brought into a special relationship with God. With increased spiritual revelation and privilege comes increased accountability.

Amos 3 2 Commentary

Amos 3:2 is a cornerstone verse in understanding God's relationship with His elect. It powerfully conveys the principle that privilege necessitates accountability. Israel, having been uniquely chosen and revealed to by God among all "families of the earth," had a profound, intimate, and covenantal knowledge of the Creator. This intimate "knowing" implied divine favor, protection, and a calling to be a light to the nations through their obedience. However, Israel failed in this calling, widespread injustice, idolatry, and immorality pervading the Northern Kingdom. The "therefore" (al-ken) establishes the inescapable logical consequence: because God had invested so much in them, revealing His character and Law, their deliberate turning away and unfaithfulness incurred a stricter judgment. The punishment for their "all iniquities" is a direct result of their elevated standing. This verse directly challenges the popular, yet erroneous, belief of the time that being God's chosen people would exempt them from suffering. Instead, Amos declares that their very chosenness made them more culpable and their judgment inevitable, illustrating God's impartial justice that begins with His own household. This served as a prophetic warning that God’s love and discipline are intrinsically linked.