Amos 9 3

Amos 9:3 kjv

And though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them:

Amos 9:3 nkjv

And though they hide themselves on top of Carmel, From there I will search and take them; Though they hide from My sight at the bottom of the sea, From there I will command the serpent, and it shall bite them;

Amos 9:3 niv

Though they hide themselves on the top of Carmel, there I will hunt them down and seize them. Though they hide from my eyes at the bottom of the sea, there I will command the serpent to bite them.

Amos 9:3 esv

If they hide themselves on the top of Carmel, from there I will search them out and take them; and if they hide from my sight at the bottom of the sea, there I will command the serpent, and it shall bite them.

Amos 9:3 nlt

Even if they hide at the very top of Mount Carmel,
I will search them out and capture them.
Even if they hide at the bottom of the ocean,
I will send the sea serpent after them to bite them.

Amos 9 verses

Amos 9 3 Meaning

Amos 9:3 paints a vivid and terrifying picture of utter devastation. Even the most inaccessible and hidden places offer no escape from God's judgment. The verse emphasizes the completeness of the impending destruction, leaving no refuge for the wicked. It speaks of an inescapable divine reckoning, illustrating that no earthly fortification or hiding place can shield one from God's righteous wrath when it is fully unleashed.

Amos 9 3 Context

This verse is the culmination of Amos's prophetic pronouncement concerning God's inescapable judgment. In the preceding verses, Amos had used imagery of hiding, suggesting places that should offer safety: the depths of the sea and the bottom of Sheol (the grave). Carmel was known for its fertility and beauty, making it seem like a desirable or secure location, yet even there, there is no escape. This chapter is filled with declarations of impending doom for Israel due to their persistent sin and idolatry. God is asserting His absolute sovereignty and power, assuring that His judgment will find and apprehend those who defy Him, regardless of their attempts to hide or their perceived security in natural defenses or locations. This speaks to a period when the northern kingdom of Israel was deeply entrenched in syncretistic worship and social injustice, leading to God's declaration of their complete overthrow.

Amos 9 3 Word Analysis

• וְאִם־יִתְחַבְּאוּ (və'im-yitḥabbə'ū): "And if they hide themselves."

  • וְאִם (və'im): "And if" - This is a conditional particle introducing a hypothetical scenario.
  • יִתְחַבְּאוּ (yitḥabbə'ū): "they hide themselves" - From the root חָבָא (ḥābā'), meaning to hide, conceal, or gather oneself. The Niphal stem here indicates a reflexive or passive sense, "they hide themselves," emphasizing their action to conceal. This speaks of a desperate attempt to disappear.

• שָׁמָּה (shāmmāh): "there." A demonstrative adverb indicating the specific location previously mentioned.

• מִשָּׁם (mishām): "from thence." From that place.

• יָדִי (yāḏî): "my hand." This is a metonymy for God's power, action, or judgment. The "hand of God" signifies His active intervention.

• תִּקְחֵמוֹ (tiqəḥēmô): "shall take them." From the root לָקַח (lāqaḥ), meaning to take, seize, grasp. The Hiphil stem implies causing to be taken or captured. The suffix "m" is for "them." This indicates that God Himself will actively seize them.

• וְאִם־יֵעָלוּ (və'im-yē'ālû): "and if they climb up."

  • וְאִם (və'im): "And if" - Again, a conditional particle.
  • יֵעָלוּ (yē'ālû): "they climb up" - From the root עָלָה ('ālah), meaning to go up, ascend, climb. The Niphal stem suggests "they climb up" or "are made to go up," possibly implying being forced up.

• בַּשָּׁמַיִם (baššāmayim): "into heaven." The preposition בְּ (bə-) signifies "in" or "into." The plural "shamayim" refers to the heavens or sky.

• מִשָּׁם (mishām): "from thence."

• אֲחַפְּשֵׂמוֹ (ʾăḥappəsēmô): "will I search them out." From the root חָפַשׂ (ḥāp̄as), meaning to search, seek, look for. The Hiphil stem here denotes causing oneself to search out. It emphasizes a diligent and thorough seeking.

• וְאִם־יִטְּמְנוּ (və'im-yiṭmənu): "and if they be hid."

  • וְאִם (və'im): "And if" - Conditional particle.
  • יִטְּמְנוּ (yiṭmənu): "they be hid" - From the root טָמַן (ṭāman), meaning to hide, conceal, bury. The Niphal stem signifies "they hide themselves" or "they are hidden." This is synonymous with the earlier use of חָבָא.

• בִּקְצֵה (biqəṣēh): "at the end." Preposition בְּ (bə-) meaning "in" or "at," and קְצֵה (qəṣēh), meaning "end," "extremity," or "remote part."

• הַיָּם (hayyām): "the sea." The definite article "ha" attached to יָם (yām).

• מִשָּׁם (mishām): "from thence."

• אֶחֳזִיקֵמוֹ (ʾĕḥōzəqēmô): "will I take them from." From the root אָחַז (ʾāḥaḏ), meaning to seize, grasp, hold. The Hiphil stem indicates to cause to grasp or seize. The "m" and "ô" are the plural "them" and the singular "me." The final yod adds emphasis.

• וְאִם־יֵלְכוּ (və'im-yēləḵû): "and if they go."

  • וְאִם (və'im): "And if" - Conditional.
  • יֵלְכוּ (yēləḵû): "they go" - From the root הָלַךְ (hālaḵ), meaning to go, walk. The Qal stem.

• בַּשְּׁבִי (baššəḇî): "into captivity." Preposition בְּ (bə-) meaning "in" or "into," and שֶׁבִי (šəḇî), meaning captivity.

• מִשָּׁם (mishām): "from thence."

• אֲקַחֵמוֹ (ʾəqāḥēmô): "will I fetch them." From the root לָקַח (lāqaḥ), meaning to take. The Qal stem.

• וְאִם־יִהְיוּ (və'im-yihyû): "and if they should enter."

  • וְאִם (və'im): "And if" - Conditional.
  • יִהְיוּ (yihyû): "they should be," "they may be," "they enter" - From the root הָיָה (hāyah), meaning to be, to become, to happen. This is in the Hiphil stem and forms a construction to indicate the intent of entering into something.

• בִּשְׁאוֹל (bišə'ôl): "into the depths" (of Sheol). Preposition בְּ (bə-) meaning "in" or "into," and שְׁאוֹל (šə'ôl), meaning the underworld, the grave, the realm of the dead.

• מִשָּׁם (mishām): "from thence."

• יְצָעֳדֶּנּוּ (yəṣāʿăḏennû): "will I bring them up." From the root צָעַד (ṣāʿaḏ), meaning to stride, step, walk. The Hiphil stem here suggests causing to stride or be brought up. The final "nnû" refers to "them." This is a particularly striking image, suggesting God would retrieve them even from the deepest pit of death.

• יָדִי (yāḏî): "my hand." Repetition emphasizing God's power.

• וְאִם־יִפְקוּ (və'im-yifqû): "and if they make themselves eyes" or "if they go to perdition."

  • וְאִם (və'im): "And if" - Conditional.
  • יִפְקוּ (yifqû): This verb is unusual and its meaning is debated. The traditional interpretation connects it to the root פָּקַד (pāqaḏ) with a sense of seeking, searching, or becoming lost/ruined. Some see it as related to "making oneself seen" or "looking," possibly with the intent of finding an escape route. Others suggest it could mean to be overlooked or forgotten, thus leading to their being rooted out. The context implies failure or downfall.

• אֶעֳקֵבֵמוֹ (ʾăʿōqəḇēmô): "will I follow after them." From the root עָקַב ('āqab), meaning to supplant, take by the heel, follow closely. The Hiphil stem conveys the meaning of causing pursuit or following behind.

• וְאִם־יִהְיוּ (və'im-yihyû): "and if they go."

  • וְאִם (və'im): "And if" - Conditional.
  • יִהְיוּ (yihyû): From הָיָה (hāyah) in the Hiphil. Can mean "they may be," but in context with the following preposition, it denotes movement into something.

• עָוֶל ('āwəl): "unto the Enemy" or "unto perdition." This word usually means "iniquity" or "wrongdoing." However, some commentators understand it here to mean a place of ruin or an enemy. The rendering "unto perdition" suggests their destination of utter ruin.

• אֵרֵשֵׂמוֹ (ʾērəsēmô): "will I destroy them." From the root אָרַשׁ (ʾāraš) in the Hiphil, meaning to root out, pluck up, destroy. This emphasizes total annihilation.

• וְאִם־יֵלְכוּ (və'im-yēləḵû): "and if they go."

  • וְאִם (və'im): "And if" - Conditional.
  • יֵלְכוּ (yēləḵû): "they go" - From הָלַךְ (hālaḵ).

• בָּשָׁבִי (baššāḇî): "to the Enemy" or "to captivity." The standard meaning is captivity. The previous reference to Sheol implies a descent. If interpreted as captivity, it means being taken away from their land. Some understand this also as heading towards destruction.

• וְאִם־יַפְקִידּוּ (və'im-yap̄qiḏu): "and if they go to the very end" or "if they would perish." Another challenging word. It can connect to פָּקַד (pāqaḏ) in the sense of visiting or appointing, or becoming subject to punishment. Some see it as "if they are removed from me," meaning to be removed from God's care and protection. Others understand it as a place where one might be spared or taken refuge. However, the following clause shows the futility.

• בְּשׁוֹקֵט (bəšōqɛṭ): "in security" or "at peace." Preposition בְּ (bə-) and שֹׁקֶט (šōqɛṭ) from שָׁקַט (šāqaṭ) meaning quiet, at rest, peace, security.

• שָׁמָּה (shāmmāh): "there."

• וְשַׂמְתִּ֣י (wəśamtî): "will I set them there" or "I will appoint them there." From the root שׂוּם (śūm), meaning to set, put, appoint. The conjunction וְ (wə-) links it with the previous clause, implying God will appoint their place even there, to their doom. The verse ends with an incomplete statement.

Group Analysis:The verse is structured as a series of parallel conditional clauses (וְאִם... מִשָּׁם). Each clause presents an increasingly desperate or remote attempt at escape, followed by God's declarative statement of His ability to pursue and seize them from that location. This structure creates a sense of inevitability and overwhelming power on God's part, showing that no earthly or even seemingly ultimate hiding place is secure from His searching and executing hand. The progression from climbing mountains, to going into the sea, to Sheol, to captivity, and finally to being rooted out or perishing emphasizes that every possible scenario of evasion is countered by God's decree.

Amos 9 3 Bonus Section

The specific mention of "the top of Carmel" is significant. Mount Carmel was renowned for its beauty, fertility, and religious importance in Israelite history. It was associated with prophetic activity, like that of Elijah confronting the prophets of Baal (1 Kings 18). By referencing this location, Amos highlights that even places of beauty, perceived spiritual significance, or natural prominence offer no sanctuary from God's wrath when His judgment falls. It underscores that God's justice is not bound by the impressiveness of a location or human attempts to find refuge in religious settings or natural defenses if the heart is far from Him and steeped in sin. The imagery powerfully communicates that there is nowhere on earth, in the sea, or in the underworld, where God's reach does not extend. The repetitions of "from thence" emphasize the thoroughness of God's pursuit. The closing thought, often interpreted as God setting them in Sheol or utter destruction, emphasizes the finality of the judgment.

Amos 9 3 Commentary

Amos 9:3 functions as a powerful declaration of divine omnipotence and inescapable judgment. God, the Sovereign Lord of Hosts, states that no matter how high one climbs (Carmel, often depicted as lush and lofty, reaching towards heaven), how deep they hide (in the sea or in Sheol, the grave), or to what extent they flee into captivity, His hand will find them. Even if they attempt to hide themselves in their very security and perceived peace, God will hunt them down. The verse uses stark, terrifying imagery to convey that none can escape the consequences of sin when God decides to execute judgment. It is not a promise of universal salvation but a terrifying revelation of God's comprehensive justice against those who actively defy Him. The implication is that every nook and cranny of existence, from the highest peak to the deepest abyss, is under God's gaze.