Hebrew Word Reference — Amos 1:14
To kindle means to start a fire or burn something, and can also mean to leave something desolate. It appears in various forms, including being kindled or setting something on fire.
Definition: 1) to kindle, burn, set on fire 1a) (Qal) to kindle 1b) (Niphal) 1b1) to be kindled 1b2) to be left desolate 1c) (Hiphil) to set on fire, kindle
Usage: Occurs in 28 OT verses. KJV: burn (up), be desolate, set (on) fire (fire), kindle. See also: Joshua 8:8; Jeremiah 11:16; Isaiah 9:17.
Fire is a powerful symbol in the Bible, representing both God's anger and his refining presence, as seen in Deuteronomy 4:24 and Malachi 3:2-3. It is also used for cooking and warmth. This concept is central to many biblical stories.
Definition: 1) fire 1a) fire, flames 1b) supernatural fire (accompanying theophany) 1c) fire (for cooking, roasting, parching) 1d) altar-fire 1e) God's anger (fig.) Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
Usage: Occurs in 348 OT verses. KJV: burning, fiery, fire, flaming, hot. See also: Genesis 15:17; Joshua 7:15; Psalms 11:6.
A wall of protection, like the walls of Jerusalem, provided safety and security for the people. It appears in the Bible as a physical barrier. The Israelites built walls around their cities for defense.
Definition: wall
Usage: Occurs in 123 OT verses. KJV: wall, walled. See also: Exodus 14:22; Nehemiah 6:15; Psalms 51:20.
Rabbah is a place name in the Bible, referring to two cities in Palestine. It means great and is used to describe the capital city of the Ammonites, located east of the Jordan River. The KJV translates it as Rabbah or Rabbath.
Definition: Rabbath = "great" the capital city of the Ammonites located east of the Jordan Another name of am.mon (עַמּוֹן "Ammon" H5983)
Usage: Occurs in 14 OT verses. KJV: Rabbah, Rabbath. See also: Deuteronomy 3:11; 2 Samuel 17:27; Jeremiah 49:2.
This word means to eat or devour, and it's used in many stories, including when Jesus fed the 5000 with fish and bread in the book of Matthew. It's about taking in nourishment and being satisfied.
Definition: 1) to eat, devour, burn up, feed 1a) (Qal) 1a1) to eat (human subject) 1a2) to eat, devour (of beasts and birds) 1a3) to devour, consume (of fire) 1a4) to devour, slay (of sword) 1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought) 1a6) to devour (of oppression) 1b) (Niphal) 1b1) to be eaten (by men) 1b2) to be devoured, consumed (of fire) 1b3) to be wasted, destroyed (of flesh) 1c) (Pual) 1c1) to cause to eat, feed with 1c2) to cause to devour 1d) (Hiphil) 1d1) to feed 1d2) to cause to eat 1e) (Piel) 1e1) consume Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Usage: Occurs in 703 OT verses. KJV: [idiom] at all, burn up, consume, devour(-er, up), dine, eat(-er, up), feed (with), food, [idiom] freely, [idiom] in...wise(-deed, plenty), (lay) meat, [idiom] quite. See also: Genesis 2:16; Leviticus 6:9; Numbers 24:8.
The Hebrew word for a high palace or fortress, like a citadel, appears in the Bible as a place of strength and power. It is often translated as castle or palace in the KJV. This word is used to describe the strongholds of kings and rulers.
Definition: : palace citadel, palace, fortress Also means: ar.mon (אַרְמוֹן ": fortress" H0759H)
Usage: Occurs in 31 OT verses. KJV: castle, palace. Compare H2038 (הַרְמוֹן). See also: 1 Kings 16:18; Jeremiah 49:27; Psalms 48:4.
This word means a loud shout or noise, like a battle cry or a joyful sound. It can also refer to the blast of trumpets in books like Numbers and Joshua.
Definition: 1) alarm, signal, sound of tempest, shout, shout or blast of war or alarm or joy 1a) alarm of war, war-cry, battle-cry 1b) blast (for march) 1c) shout of joy (with religious impulse) 1d) shout of joy (in general)
Usage: Occurs in 33 OT verses. KJV: alarm, blow(-ing) (of, the) (trumpets), joy, jubile, loud noise, rejoicing, shout(-ing), (high, joyful) sound(-ing). See also: Leviticus 23:24; Ezra 3:12; Psalms 27:6.
The Hebrew word 'yom' refers to a day, which can be a literal 24-hour period or a figurative space of time. It is used in the Bible to describe a wide range of time periods, from a single day to a year or a lifetime. The word 'yom' is used in many different contexts throughout the Bible.
Definition: : day/when/time/period 1) day, time, year 1a) day (as opposed to night) 1b) day (24 hour period) 1b1) as defined by evening and morning in Genesis 1 1b2) as a division of time 1b2a) a working day, a day's journey 1c) days, lifetime (pl.) 1d) time, period (general) 1e) year 1f) temporal references 1f1) today 1f2) yesterday 1f3) tomorrow
Usage: Occurs in 1930 OT verses. KJV: age, [phrase] always, [phrase] chronicals, continually(-ance), daily, ((birth-), each, to) day, (now a, two) days (agone), [phrase] elder, [idiom] end, [phrase] evening, [phrase] (for) ever(-lasting, -more), [idiom] full, life, as (so) long as (... live), (even) now, [phrase] old, [phrase] outlived, [phrase] perpetually, presently, [phrase] remaineth, [idiom] required, season, [idiom] since, space, then, (process of) time, [phrase] as at other times, [phrase] in trouble, weather, (as) when, (a, the, within a) while (that), [idiom] whole ([phrase] age), (full) year(-ly), [phrase] younger. See also: Genesis 1:5; Genesis 33:13; Exodus 23:15.
This word means battle or war, describing a fight or conflict. It is used in the Bible to talk about wars and battles, like the ones in the book of Joshua. The KJV translates it as battle or fight.
Definition: battle, war
Usage: Occurs in 308 OT verses. KJV: battle, fight(-ing), war(-rior). See also: Genesis 14:2; 1 Samuel 30:24; 2 Chronicles 13:14.
This Hebrew word means a strong storm or hurricane, like a whirlwind. It appears in the Bible to describe powerful natural events. The KJV translates it as storm or tempest.
Definition: tempest Another spelling of se.a.rah (סְעָרָה "tempest" H5591B)
Usage: Occurs in 22 OT verses. KJV: storm(-y), tempest, whirlwind. See also: 2 Kings 2:1; Isaiah 41:16; Psalms 55:9.
The Hebrew word 'yom' refers to a day, which can be a literal 24-hour period or a figurative space of time. It is used in the Bible to describe a wide range of time periods, from a single day to a year or a lifetime. The word 'yom' is used in many different contexts throughout the Bible.
Definition: : day/when/time/period 1) day, time, year 1a) day (as opposed to night) 1b) day (24 hour period) 1b1) as defined by evening and morning in Genesis 1 1b2) as a division of time 1b2a) a working day, a day's journey 1c) days, lifetime (pl.) 1d) time, period (general) 1e) year 1f) temporal references 1f1) today 1f2) yesterday 1f3) tomorrow
Usage: Occurs in 1930 OT verses. KJV: age, [phrase] always, [phrase] chronicals, continually(-ance), daily, ((birth-), each, to) day, (now a, two) days (agone), [phrase] elder, [idiom] end, [phrase] evening, [phrase] (for) ever(-lasting, -more), [idiom] full, life, as (so) long as (... live), (even) now, [phrase] old, [phrase] outlived, [phrase] perpetually, presently, [phrase] remaineth, [idiom] required, season, [idiom] since, space, then, (process of) time, [phrase] as at other times, [phrase] in trouble, weather, (as) when, (a, the, within a) while (that), [idiom] whole ([phrase] age), (full) year(-ly), [phrase] younger. See also: Genesis 1:5; Genesis 33:13; Exodus 23:15.
Suphah refers to a hurricane or storm, and is also the name of a place east of the Jordan, translated as Red Sea in the KJV. It is derived from the idea of overflowing. In the Bible, it is used to describe powerful natural events, such as storms and whirlwinds.
Definition: storm-wind
Usage: Occurs in 16 OT verses. KJV: Red Sea, storm, tempest, whirlwind, Red sea. See also: Numbers 21:14; Isaiah 17:13; Psalms 83:16.
Context — Judgment on Israel’s Neighbors
Cross References
| Reference | Text (BSB) |
| 1 |
Jeremiah 49:2 |
Therefore, behold, the days are coming, declares the LORD, when I will sound the battle cry against Rabbah of the Ammonites. It will become a heap of ruins, and its villages will be burned. Then Israel will drive out their dispossessors, says the LORD. |
| 2 |
Amos 2:2 |
So I will send fire against Moab to consume the citadels of Kerioth. Moab will die in tumult, amid war cries and the sound of the ram’s horn. |
| 3 |
Deuteronomy 3:11 |
(For only Og king of Bashan had remained of the remnant of the Rephaim. His bed of iron, nine cubits long and four cubits wide, is still in Rabbah of the Ammonites.) |
| 4 |
2 Samuel 12:26 |
Meanwhile, Joab fought against Rabbah of the Ammonites and captured the royal fortress. |
| 5 |
Isaiah 30:30 |
And the LORD will cause His majestic voice to be heard and His mighty arm to be revealed, striking in angry wrath with a flame of consuming fire, and with cloudburst, storm, and hailstones. |
| 6 |
Daniel 11:40 |
At the time of the end, the king of the South will engage him in battle, but the king of the North will storm out against him with chariots, horsemen, and many ships, invading many countries and sweeping through them like a flood. |
| 7 |
Isaiah 9:5 |
For every trampling boot of battle and every garment rolled in blood will be burned as fuel for the fire. |
| 8 |
Psalms 83:15 |
so pursue them with Your tempest, and terrify them with Your storm. |
| 9 |
Job 39:25 |
At the blast of the horn, he snorts with fervor. He catches the scent of battle from afar— the shouts of captains and the cry of war. |
| 10 |
Ezekiel 25:5 |
I will make Rabbah a pasture for camels, and Ammon a resting place for sheep. Then you will know that I am the LORD.’ |
Amos 1:14 Summary
[This verse is saying that God will bring judgment on the city of Rabbah, the capital of Ammon, because of their sins, similar to how He judged the cities of Sodom and Gomorrah in Genesis 19:24-25. The 'fire in the walls' is a symbol of God's wrath, which will be fierce and unstoppable, like the fire that consumed the enemies of God in Numbers 11:1-3. As we read this verse, we are reminded that God is a God of justice and righteousness, who will not tolerate sin and rebellion, as stated in Psalm 97:2. We should take heed of this warning and turn to God in repentance, as encouraged in 1 John 1:9, and seek to live according to His will, as taught in Romans 12:1-2.]
Frequently Asked Questions
What is the significance of Rabbah in Amos 1:14?
Rabbah was the capital city of the Ammonites, and its destruction is a symbol of God's judgment on the nation for their sins, as mentioned in Amos 1:13, where the LORD condemns them for ripping open the pregnant women of Gilead to enlarge their territory, similar to the judgment proclaimed in Deuteronomy 19:1-13 against those who commit such atrocities.
What does the 'fire in the walls of Rabbah' represent in this verse?
The fire represents God's wrath and judgment, which will consume the strongholds of Rabbah, much like the fire that consumed Sodom and Gomorrah in Genesis 19:24, serving as a warning to other nations of the consequences of sin and rebellion against God, as seen in Isaiah 13:19.
How does this verse relate to the concept of war and battle in the Bible?
This verse highlights the intense nature of war and battle, with 'war cries on the day of battle and a violent wind on the day of tempest', emphasizing the severity of God's judgment, similar to the descriptions found in Joel 2:1-11, where the day of the LORD is described as a time of darkness, gloom, and devastation.
What is the ultimate outcome for the king and princes of Ammon according to this passage?
The king and princes of Ammon will go into exile, as stated in Amos 1:15, a fate similar to that of the king of Judah, as prophesied in 2 Kings 25:7, serving as a reminder of God's sovereignty over all nations and leaders, as declared in Daniel 4:17.
Reflection Questions
- What does this verse reveal about God's character, particularly in relation to sin and judgment?
- How can we apply the concept of God's judgment in this verse to our own lives and the world around us, considering the teachings of Matthew 25:31-46?
- What role do war and violence play in the context of God's judgment, and how should we understand these themes in the Bible, in light of passages like Psalm 2:1-12?
- In what ways can we see the fulfillment of this prophecy in history, and what does it teach us about God's faithfulness to His word, as seen in Jeremiah 1:12?
Gill's Exposition on Amos 1:14
But I will kindle a fire in the wall of Rabbah,.... Which was the metropolis of the children of Ammon, and their royal city, 2 Samuel 12:26.
Jamieson-Fausset-Brown on Amos 1:14
But I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with shouting in the day of battle, with a tempest in the day of the whirlwind: But I will kindle a fire in
Matthew Poole's Commentary on Amos 1:14
I will kindle a fire in the wall: see , where the phrase is explained: as to the time when this prophecy was fulfilled, it was partly when the Assyrian kingdom flourished, and partly by Nebuchadnezzar, as was foretold by Ezekiel, , &c., which see. Rabbah; the chief city of the kingdom of Ammon, 12:26, which by a usual figure compriseth all the Ammonites, and all their strength, wealth, and glory, all which shall be devoured. It shall devour the palaces thereof: see . With shouting in the day of battle; a mixed and horrid noise of trumpets, and alarms of war, with howlings of the distressed, groans of the dying, and acclamations of the conquerors. With a tempest in the day of the whirlwind, i.e. with irresistible force, and surprising swiftness, as the similitude imports.
Trapp's Commentary on Amos 1:14
Amos 1:14 But I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with shouting in the day of battle, with a tempest in the day of the whirlwind:Ver. 14. But I will kindle a fire, &c.] With mine own hands (not only send a fire, as before, Amos 1:10; Amos 1:12); as Charles V Emperor of Germany (when it was told him how that Farnesius, the Pope’ s general, had ravished certain ladies), brake out into these hot words: If I had the villain here I would kill him with mine own hands; neither was he ever heard to speak anything with so great anger in all his days. With shooting in the day of battle] Cum clangore, vel ululatu, with noise of trumpets and soldiers, so terrible, haply, as that in the bloody fight beween the great Turk, Amurath III, and Lazarus, despot of Servia; where the noise was so great that the wild beasts in the mountains stood astonished, and the birds fell to the earth amazed thereat. With a tempest] i.e. with incredible swiftness, and all on the sudden; and so the more terrible, because impetuous.
Ellicott's Commentary on Amos 1:14
(14) Jeremiah gives a vivid account of the impending doom of Ammon, quoting and expanding this very passage (Jeremiah 49:1-3).
Adam Clarke's Commentary on Amos 1:14
Verse 14. With shouting in the day of battle] They shall be totally subdued. This was done by Nebuchadnezzar. See Jeremiah 27:3; Jeremiah 27:6.
Cambridge Bible on Amos 1:14
14. But I will kindle a fire] Varied from I will send of the other cases: see on Amos 1:4. in the wall of Rabbah] The capital city of the Ammonites, and indeed the only Ammonite city mentioned in the O.T.: named elsewhere, 2 Samuel 11:1; 2 Samuel 12:27; 2 Samuel 12:29 (1 Chronicles 20:1); Joshua 13:25; Jeremiah 49:3; Ezekiel 25:5; called more fully ‘Rabbah of the Ammonites,’ Deuteronomy 3:11; 2 Samuel 12:26; 2 Samuel 17:27; Jeremiah 49:2; Ezekiel 21:25 (Heb. 20). From Ptolemy Philadelphia (b.c. 287–245) it received the name of Philadelpheia: in the Middle Ages it was known as ‘Ammân, a name which it still bears. It was situated about 25 miles N.E. of the N. end of the Dead Sea, in the valley forming the upper course of the Jabbok, now called the Wâdy ‘Ammân. The stream is perennial, and is well-stocked with fish: one of its sources, the ‘Ain ‘Ammân, is a little above the city, to the W. The present remains are chiefly of the Roman period, comprising a fortress, theatre, odeum, baths, a street of columns and gate, mausolea, &c. The fortress stands upon a hill, which rises on a triangular piece of ground on the N. of the stream to a height of some 300–400 ft., the city lying in the valley to the South. This lower city, situated on the banks of the ‘Ammân, is probably the “city of the waters” stated to have been taken by Joab in 2 Samuel 12:27. There is a full description, with plan and views, of the existing ruins, in the Survey of Eastern Palestine (published by the Palestine Exploration Society) 19–64: see also D.B[138]1 s.v. (with a view). [138] .B. … Smith’s Dictionary of the Bible, ed. 1, or (from A to J) ed. 2.with shouting in the day of battle] The ‘shouting’ is the battle-cry of the advancing foe: cf.
Job 39:25; Jeremiah 4:19; Jeremiah 49:2 (A.V., R.V., ‘alarm’), &c., and the corresponding verb, Judges 7:21; 1 Samuel 17:52. with a tempest in the day of the whirlwind] A figurative description of the onslaught of the foe: it will level all before it, like a destructive hurricane.
Barnes' Notes on Amos 1:14
I will kindle afire in the wall of Rabbah - Rabbah, literally, “the great,” called by Moses “Rabbah of the children of Ammon” Deuteronomy 3:11, and by later Greeks, “Rabathammana” , was a strong city with a yet stronger citadel.
Whedon's Commentary on Amos 1:14
13-15. The sin and punishment of Ammon. Children of Ammon — Ammonites (compare “Children of Israel” — Israelites). The Ammonites, like the Moabites and Edomites, were closely related to the Hebrews.
Sermons on Amos 1:14
| Sermon | Description |
|
The Letter O
by Walter Wilson
|
In this sermon, the speaker discusses the different types of belief in relation to faith in God. The first type is the belief of faith, which brings us closer to God. The second ty |
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The Tribulation, and Those Who Are to Pass Through It.
by William Kelly
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William Kelly preaches about the great tribulation, emphasizing the distinction between the tribulation that the Christian must endure in this world and the specific trouble at the |
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The King of the North
by John F. Walvoord
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John F. Walvoord preaches about the prophetic significance of the great world conflict predicted in the Scriptures, involving a revived Roman Empire, a ten-nation confederacy, and |
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The Nations in the Millennium and the Eternal State
by John F. Walvoord
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John F. Walvoord preaches about the divine purpose of God for the Gentiles reaching its natural conclusion at the end of the times of the Gentiles marked by the second coming of Je |