Amos 4 3

Amos 4:3 kjv

And ye shall go out at the breaches, every cow at that which is before her; and ye shall cast them into the palace, saith the LORD.

Amos 4:3 nkjv

You will go out through broken walls, Each one straight ahead of her, And you will be cast into Harmon," Says the LORD.

Amos 4:3 niv

You will each go straight out through breaches in the wall, and you will be cast out toward Harmon," declares the LORD.

Amos 4:3 esv

And you shall go out through the breaches, each one straight ahead; and you shall be cast out into Harmon," declares the LORD.

Amos 4:3 nlt

You will be led out through the ruins of the wall;
you will be thrown from your fortresses, "
says the LORD.

Amos 4 verses

Amos 4 3 Meaning

The verse declares that the women of Samaria, characterized by theirulence and oppression of the poor, will be carried away captive with hooks. This judgment, brought by the LORD, signifies utter subjugation and humiliation, stripping away their former pride and security. The divine announcement emphasizes the inescapable nature of God's justice for their sins.

Amos 4 3 Context

Amos chapter 4 directly addresses the women of Samaria, the affluent and influential class in the Northern Kingdom of Israel. The prophet vividly describes their luxurious lifestyles, characterized by excessive comfort, opulence, and indifference to the suffering of the poor and needy. They indulged in feasting and revelry, relying on their material wealth and political power for security. However, God, through Amos, pronounces judgment upon them. This judgment is not merely symbolic; it foretells their actual exile and enslavement. The verse highlights their moral decay, specifically their oppressions and pride, as the reasons for this impending disaster. Historically, this message came during a period of apparent prosperity but underlying spiritual apostasy, just prior to significant Assyrian incursions that would eventually lead to the fall of Samaria in 722 BC.

Amos 4 3 Word Analysis

• "And": (Hebrew: וְ - ve) - A conjunction, connecting this verse to the preceding accusations against the women of Samaria. It signifies a continuation and consequence of their actions.

• "you" (Hebrew: אַתֶּ֤ן - atten): The feminine plural pronoun, directly addressing the women of Samaria. It emphasizes that the judgment is specifically aimed at them as a group.

• "ladies" / "women" (Hebrew: שָׂר֣וֹת - sarot): Plural of "sarah" (שַׂר - sar), meaning prince, ruler, or chief. Here, it refers to the aristocratic, ruling, or wealthy women of Samaria, those who held positions of influence or enjoyed privileges. It implies their pride and status.

• "of": (Hebrew: שֶׁל - shela): A preposition indicating possession or belonging.

• "Samaria" (Hebrew: שֹׁמְרוֹן֙ - Shomeron): The capital city of the Northern Kingdom of Israel. The name itself signifies "watch mountain" or "heap of Shumor."

• "press" / "crush" (Hebrew: עֹצְרוֹת֙ - 'otzerot): Feminine plural participle from the root (עָצַר - 'atsar), meaning to shut up, restrain, close, detain, or oppress. In this context, it signifies the women's action of unjustly withholding from, oppressing, or squeezing the poor and needy, likely by means of their wealth and influence. It points to economic exploitation.

• "the" (Hebrew: אֶת־ - 'et): A direct object marker.

• "poor" (Hebrew: דַּלִּים֙ - dalim): Plural of "dal" (דַּל - dal), meaning poor, weak, needy, afflicted. It describes those lacking resources, power, or influence, who were vulnerable to the oppressive actions of the wealthy.

• "needy" (Hebrew: אֶבְיוֹנִים֙ - evyonim): Plural of "evyon" (אֶבְיוֹן - evyon), also meaning needy, poor, or destitute. It reinforces the idea of the marginalized and vulnerable whom the women exploited.

• "and" (Hebrew: וְ - ve): Conjunction.

• "you" (Hebrew: קָצַ֤ת - qatsat): Feminine plural imperative verb, possibly related to a root meaning to cut off or diminish. It's a forceful command. Alternatively, some scholars suggest a connection to the verb meaning to be weary or abhorred. However, the traditional understanding leans towards an act of taking or consuming excessively. The meaning of "cause to lack" or "despoil" fits the context of exploitation.

• "make rich" / "cause to abound" (Hebrew: תַּעֲשִׁיר֖וּנִי - ta'ashiruni): This phrase is complex. It’s the second-person feminine plural Piel (causative) form of (עָשַׁר - 'ashar), meaning to be rich, to enrich, or to make plentiful. The "-ni" is a first-person singular suffix. This grammatically is highly unusual and debated.

  • Traditional/Majority View: Interprets it as "you cause Me (the LORD) to want/need" or "you cause Me to become impoverished," indicating that their unrighteousness effectively makes God appear poor or is an affront to His provision and justice. Their abundance comes at the expense of others and is ultimately a perversion of God’s order.
  • Alternative View: Suggests "you cause (others) to be enriched" by their actions of taking and consuming, but in a corrupt or unjust way that accrues their wealth. This is less likely given the direct address to God later in the verse and the personal pronoun.
  • The most likely sense: "You cause me (the LORD) to become impoverished," reflecting a profound disconnect between God’s provision and their greedy exploitation. It suggests their oppressive wealth, built on the suffering of others, diminishes the very sense of God's generous provision.

• "I" (Hebrew: אֲנִי֙ - ani): First-person singular pronoun, representing the LORD God.

• "will cause to go" / "will lead" (Hebrew: הֹוְלִ֣יכֹתִי - holikoti): First-person singular Piel infinitive construct with a prefixed mem, meaning "I will cause to go" or "I will lead."

• "forth" (Hebrew: אֶתְכֶן֙ - 'etkhen): Pronoun "you" (feminine plural), as the direct object of "holikoti."

• "you" (Hebrew: גּוֹלָ֔ה - golah): Feminine singular noun meaning "exile" or "captivity."

  • Interpretation Issue: Grammatically, this is very difficult. The sentence structure is abrupt and the case/number disagreement between "etkhen" (you, plural) and "golah" (exile, singular, feminine) is striking.
  • Possible Explanations:
    1. Symbolic Unity: The entire group ("etkhen") is viewed as a single unit in exile ("golah").
    2. Representative Captive: One representative woman is taken, symbolizing the entire group.
    3. Elliptical Construction: The verse is elliptical, and "golah" might be an abstract concept or even a feminine noun acting adverbially, meaning "in exile."
    4. Intentional Grammatical Abruptness: Some scholars suggest a deliberate brokenness in syntax to convey the shock and severity of the judgment.

• "from your" (Hebrew: מִמְּק֔וֹם - mim'qom): Preposition "min" (from) with "maqom" (place).

• "place" (Hebrew: שְׁאוֹל֙ - She'ol): Sheol, the grave, the underworld, a place of darkness and death. This emphasizes the totality of their removal, not just from their city, but to a state akin to death itself.

• "and" (Hebrew: וְ - ve): Conjunction.

• "the" (Hebrew: אֶת־ - 'et): Direct object marker.

• "Palaces" / "your home" (Hebrew: אַרְמְנוֹתֵיכֶ֔ם - armenoteikhem): Masculine plural noun "armon" (palace, stronghold) with the second-person masculine plural possessive suffix "ekhem." The switch to masculine plural for "your" (referring to the feminine plural "women") is unusual but could be due to later scribal emendation or a generic usage. However, most understanding points to the possessions, houses, or estates of these prominent women.

• "shall you cause to go" (Hebrew: תּוֹלַ֥ךְ - tolak): Second-person feminine plural future form of the verb (הָלַךְ - halak), meaning "you shall go" or "you shall be caused to go." This verb's stem form can indicate intransitive (to go) or transitive (to cause to go). Given the context of divine action, it implies being caused to go.

Grouped Word Analysis:

• "you ladies of Samaria crush the poor, despoil the needy": This highlights the oppressive economic system of the elite women, who enriched themselves by exploiting the vulnerable, causing them hardship and need.
• "You cause Me to want, and you enrich (yourselves/others corruptly)": This points to their insensitivity to God's justice and provision, a practical denial of divine sovereignty and goodness.
• "I will lead you out in captivity, to a place beyond your home/palaces": This emphasizes the totality and ignominy of the judgment, stripping them of their status, possessions, and place of comfort.

Amos 4 3 Bonus Section

The verse contains unusual grammatical constructions, particularly the transition from feminine plural "you" (atthen) to a potentially masculine plural possessive suffix on "palaces" (armenoteikhem), and the singular feminine "golah" (exile) linked to the plural "you." This can suggest a literary device emphasizing the shame and communal loss, or reflect different linguistic strata. The mention of being led out with hooks (a practice used for wild animals) conveys profound dishonor and a loss of agency. The "enrichment" they cause, by which they might actually enrich themselves through unethical means, starkly contrasts with God's desire for just abundance. The reference to "their place" or "Sheol" underscores that the exile is not just geographical displacement but a journey towards a place of judgment and desolation.

Amos 4 3 Commentary

The pronouncement against the women of Samaria is a powerful indictment of wealth untempered by compassion and power unchecked by righteousness. Their luxurious living and oppression of the poor are presented not as minor failings, but as grievous sins against God's character and covenant. The vivid imagery of being led out with hooks into exile signifies a complete reversal of their status and dignity. It serves as a stark reminder that prosperity gained through injustice is ultimately fleeting and subject to divine retribution. Their complacency and reliance on material wealth render them blind to the coming judgment. This verse is a timeless warning against the corrupting influence of wealth and power when divorced from justice and humility, underscoring God's care for the marginalized and His judgment on those who oppress them.