Amos 1:8
Amos 1:8 in Multiple Translations
I will cut off the ruler of Ashdod and the one who wields the scepter in Ashkelon. I will turn My hand against Ekron, and the remnant of the Philistines will perish,” says the Lord GOD.
And I will cut off the inhabitant from Ashdod, and him that holdeth the sceptre from Ashkelon, and I will turn mine hand against Ekron: and the remnant of the Philistines shall perish, saith the Lord GOD.
And I will cut off the inhabitant from Ashdod, and him that holdeth the sceptre from Ashkelon; and I will turn my hand against Ekron; and the remnant of the Philistines shall perish, saith the Lord Jehovah.
Him who is seated in power I will have cut off from Ashdod, and him in whose hand is the rod from Ashkelon; and my hand will be turned against Ekron, and the rest of the Philistines will come to destruction, says the Lord God.
I will cut down those who live in Ashdod and the ruler of Ashkelon. I will turn to punish Ekron and the Philistines who remain will die, says the Lord God.
And I will cut off the inhabitant from Ashdod, and him that holdeth the scepter from Ashkelon, and turne mine hande to Ekron, and the remnant of the Philistims shall perish, sayth the Lord God.
And I have cut off the inhabitant from Ashdod, And a holder of a sceptre from Ashkelon, And have turned back My hand against Ekron, And perished have the remnant of the Philistines, Said the Lord Jehovah.
I will cut off the inhabitant from Ashdod, and him who holds the scepter from Ashkelon; and I will turn my hand against Ekron; and the remnant of the Philistines will perish,” says the Lord GOD.
And I will cut off the inhabitant from Ashdod, and him that holdeth the scepter from Ashkelon, and I will turn my hand against Ekron: and the remnant of the Philistines shall perish, saith the Lord GOD.
And I will cut off the inhabitant from Azotus, and him that holdeth the sceptre from Ascalon: and I will turn my hand against Accaron, and the rest of the Philistines shall perish, saith the Lord God.
I will get rid of the king of Ashdod city and the king who rules [MTY] in Ashkelon city. I will also strike/punish the people of Ekron city, and all the people of Philistia who are still alive will be killed.”
Berean Amplified Bible — Amos 1:8
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Amos 1:8 Interlinear (Deep Study)
BIB
HEB
וְ/הִכְרַתִּ֤י
יוֹשֵׁב֙
מֵֽ/אַשְׁדּ֔וֹד
וְ/תוֹמֵ֥ךְ
שֵׁ֖בֶט
מֵֽ/אַשְׁקְל֑וֹן
וַ/הֲשִׁיב֨וֹתִי
יָדִ֜/י
עַל
עֶקְר֗וֹן
וְ/אָֽבְדוּ֙
שְׁאֵרִ֣ית
פְּלִשְׁתִּ֔ים
אָמַ֖ר
אֲדֹנָ֥/י
יְהוִֽה
וְ/הִכְרַתִּ֤י
kârath
H3772
to cut
Conj | V-Hiphil-1cs
יוֹשֵׁב֙
yâshab
H3427
to dwell
V-Qal
מֵֽ/אַשְׁדּ֔וֹד
ʼAshdôwd
H795
Ashdod
Prep | N-proper
וְ/תוֹמֵ֥ךְ
tâmak
H8551
to grasp
Conj | V-Qal
שֵׁ֖בֶט
shêbeṭ
H7626
tribe
N-ms
מֵֽ/אַשְׁקְל֑וֹן
ʼAshqᵉlôwn
H831
Ashkelon
Prep | N-proper
וַ/הֲשִׁיב֨וֹתִי
shûwb
H7725
to return
Conj | V-Hiphil-1cs
יָדִ֜/י
yâd
H3027
hand
N-cs | Suff
עַל
ʻal
H5921
upon
Prep
עֶקְר֗וֹן
ʻEqrôwn
H6138
Ekron
N-proper
וְ/אָֽבְדוּ֙
ʼâbad
H6
to perish
Conj | V-Qal-3cp
שְׁאֵרִ֣ית
shᵉʼêrîyth
H7611
remnant
N-fs
פְּלִשְׁתִּ֔ים
Pᵉlishtîy
H6430
Philistines
Ngmpa
אָמַ֖ר
ʼâmar
H559
to say
V-Qal-Perf-3ms
אֲדֹנָ֥/י
ʼĂdônây
H136
Lord
N-mp | Suff
יְהוִֽה
Yᵉhôvih
H3069
YHWH/God
N-proper
Hebrew Word Study
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Hebrew Word Reference — Amos 1:8
וְ/הִכְרַתִּ֤י
kârath
H3772
"to cut"
Conj | V-Hiphil-1cs
This Hebrew word means to cut or destroy something, but it also has a special meaning related to making a covenant or agreement. In Genesis 15:18, God makes a covenant with Abram, symbolized by cutting animals in half, showing the seriousness of the promise. This word is used to describe important agreements and alliances.
Definition: : cut/fell 1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant 1a) (Qal) 1a1) to cut off 1a1a) to cut off a body part, behead 1a2) to cut down 1a3) to hew 1a4) to cut or make a covenant 1b) (Niphal) 1b1) to be cut off 1b2) to be cut down 1b3) to be chewed 1b4) to be cut off, fail 1c) (Pual) 1c1) to be cut off 1c2) to be cut down 1d) (Hiphil) 1d1) to cut off 1d2) to cut off, destroy 1d3) to cut down, destroy 1d4) to take away 1d5) to permit to perish 1e) (Hophal) cut off
Usage: Occurs in 280 OT verses. KJV: be chewed, be con-(feder-) ate, covenant, cut (down, off), destroy, fail, feller, be freed, hew (down), make a league (covenant), [idiom] lose, perish, [idiom] utterly, [idiom] want. See also: Genesis 9:11; 1 Samuel 24:6; Psalms 12:4.
יוֹשֵׁב֙
yâshab
H3427
"to dwell"
V-Qal
This verb means to sit or dwell, and can also mean to remain or abide. It's used in the Bible to describe people living in a place or staying with someone, like in the book of Genesis.
Definition: 1) to dwell, remain, sit, abide 1a) (Qal) 1a1) to sit, sit down 1a2) to be set 1a3) to remain, stay 1a4) to dwell, have one's abode 1b) (Niphal) to be inhabited 1c) (Piel) to set, place 1d) (Hiphil) 1d1) to cause to sit 1d2) to cause to abide, set 1d3) to cause to dwell 1d4) to cause (cities) to be inhabited 1d5) to marry (give an dwelling to) 1e) (Hophal) 1e1) to be inhabited 1e2) to make to dwell Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Usage: Occurs in 977 OT verses. KJV: (make to) abide(-ing), continue, (cause to, make to) dwell(-ing), ease self, endure, establish, [idiom] fail, habitation, haunt, (make to) inhabit(-ant), make to keep (house), lurking, [idiom] marry(-ing), (bring again to) place, remain, return, seat, set(-tle), (down-) sit(-down, still, -ting down, -ting (place) -uate), take, tarry. See also: Genesis 4:16; Leviticus 25:18; Joshua 13:6.
מֵֽ/אַשְׁדּ֔וֹד
ʼAshdôwd
H795
"Ashdod"
Prep | N-proper
Ashdod refers to a powerful Philistine city on the Mediterranean Sea, west of Jerusalem. It is mentioned in the Bible as a major city. The name means powerful.
Definition: § Ashdod = "powerful" a major Philistine city on the Mediterranean Sea west from Jerusalem, modern Esdud
Usage: Occurs in 15 OT verses. KJV: Ahdod. See also: Joshua 11:22; 1 Samuel 6:17; Isaiah 20:1.
וְ/תוֹמֵ֥ךְ
tâmak
H8551
"to grasp"
Conj | V-Qal
This Hebrew word means to grasp or hold something, like taking hold of a person or object. It is used in books like Genesis and Psalms to describe helping or supporting someone.
Definition: 1) to grasp, hold, support, attain, lay hold of, hold fast 1a) (Qal) 1a1) to grasp, lay hold of, attain 1a2) to hold up, support 1a3) to hold, keep 1a4) to take hold of each other 1b) (Niphal) to be seized, be held
Usage: Occurs in 20 OT verses. KJV: (take, up-) hold (up), maintain, retain, stay (up). See also: Genesis 48:17; Proverbs 5:22; Psalms 16:5.
שֵׁ֖בֶט
shêbeṭ
H7626
"tribe"
N-ms
This word means a stick or staff, but also a clan or tribe, and can refer to a symbol of authority or a tool for punishing. It is used in the Bible to describe the rods used by shepherds or the scepters of kings.
Definition: : tribe 1) rod, staff, branch, offshoot, club, sceptre, tribe 1a) rod, staff 1b) shaft (of spear, dart) 1c) club (of shepherd's implement) 1d) truncheon, sceptre (mark of authority) 1e) clan, tribe
Usage: Occurs in 178 OT verses. KJV: [idiom] correction, dart, rod, sceptre, staff, tribe. See also: Genesis 49:10; 2 Samuel 24:2; Psalms 2:9.
מֵֽ/אַשְׁקְל֑וֹן
ʼAshqᵉlôwn
H831
"Ashkelon"
Prep | N-proper
Ashkelon was a major city in ancient Palestine, southwest of Jerusalem. It was a key Philistine city, mentioned in the books of Joshua and Amos. The KJV translates it as 'Ashkelon' or 'Askalon'.
Definition: Askelon or Ashkelon = "the fire of infamy: I shall be weighed" a maritime city of the Philistines, southwest of Jerusalem Also named: esh.qe.lo.ni (אֶשְׁקְלוֹנִי "Ashkelon" H0832)
Usage: Occurs in 11 OT verses. KJV: Ashkelon, Askalon. See also: Judges 1:18; Jeremiah 47:5; Jeremiah 25:20.
וַ/הֲשִׁיב֨וֹתִי
shûwb
H7725
"to return"
Conj | V-Hiphil-1cs
This Hebrew word means to return or turn back, and can be used literally or figuratively. It is often used to describe someone returning to God or repenting from sin, as seen in the book of Psalms and the prophets.
Definition: : return 1) to return, turn back 1a) (Qal) 1a1) to turn back, return 1a1a) to turn back 1a1b) to return, come or go back 1a1c) to return unto, go back, come back 1a1d) of dying 1a1e) of human relations (fig) 1a1f) of spiritual relations (fig) 1a1f1) to turn back (from God), apostatise 1a1f2) to turn away (of God) 1a1f3) to turn back (to God), repent 1a1f4) turn back (from evil) 1a1g) of inanimate things 1a1h) in repetition 1b) (Polel) 1b1) to bring back 1b2) to restore, refresh, repair (fig) 1b3) to lead away (enticingly) 1b4) to show turning, apostatise 1c) (Pual) restored (participle) 1d) (Hiphil) to cause to return, bring back 1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment 1d2) to bring back, refresh, restore 1d3) to bring back, report to, answer 1d4) to bring back, make requital, pay (as recompense) 1d5) to turn back or backward, repel, defeat, repulse, hinder, reject, refuse 1d6) to turn away (face), turn toward 1d7) to turn against 1d8) to bring back to mind 1d9) to show a turning away 1d10) to reverse, revoke 1e) (Hophal) to be returned, be restored, be brought back 1f) (Pulal) brought back
Usage: Occurs in 953 OT verses. KJV: ((break, build, circumcise, dig, do anything, do evil, feed, lay down, lie down, lodge, make, rejoice, send, take, weep)) [idiom] again, (cause to) answer ([phrase] again), [idiom] in any case (wise), [idiom] at all, averse, bring (again, back, home again), call (to mind), carry again (back), cease, [idiom] certainly, come again (back), [idiom] consider, [phrase] continually, convert, deliver (again), [phrase] deny, draw back, fetch home again, [idiom] fro, get (oneself) (back) again, [idiom] give (again), go again (back, home), (go) out, hinder, let, (see) more, [idiom] needs, be past, [idiom] pay, pervert, pull in again, put (again, up again), recall, recompense, recover, refresh, relieve, render (again), requite, rescue, restore, retrieve, (cause to, make to) return, reverse, reward, [phrase] say nay, send back, set again, slide back, still, [idiom] surely, take back (off), (cause to, make to) turn (again, self again, away, back, back again, backward, from, off), withdraw. See also: Genesis 3:19; Numbers 8:25; Judges 8:13.
יָדִ֜/י
yâd
H3027
"hand"
N-cs | Suff
In the Bible, 'yad' refers to an open hand, symbolizing power or direction. It can also mean strength or a part of something, like a side or a share. The word is used in many contexts, including anatomy and everyday life.
Definition: : hand/arm[anatomy] 1) hand 1a) hand (of man) 1b) strength, power (fig.) 1c) side (of land), part, portion (metaph.) (fig.) 1d) (various special, technical senses) 1d1) sign, monument 1d2) part, fractional part, share 1d3) time, repetition 1d4) axle-trees, axle 1d5) stays, support (for laver) 1d6) tenons (in tabernacle) 1d7) a phallus, a hand (meaning unsure) 1d8) wrists
Usage: Occurs in 1446 OT verses. KJV: ([phrase] be) able, [idiom] about, [phrase] armholes, at, axletree, because of, beside, border, [idiom] bounty, [phrase] broad, (broken-) handed, [idiom] by, charge, coast, [phrase] consecrate, [phrase] creditor, custody, debt, dominion, [idiom] enough, [phrase] fellowship, force, [idiom] from, hand(-staves, -y work), [idiom] he, himself, [idiom] in, labour, [phrase] large, ledge, (left-) handed, means, [idiom] mine, ministry, near, [idiom] of, [idiom] order, ordinance, [idiom] our, parts, pain, power, [idiom] presumptuously, service, side, sore, state, stay, draw with strength, stroke, [phrase] swear, terror, [idiom] thee, [idiom] by them, [idiom] themselves, [idiom] thine own, [idiom] thou, through, [idiom] throwing, [phrase] thumb, times, [idiom] to, [idiom] under, [idiom] us, [idiom] wait on, (way-) side, where, [phrase] wide, [idiom] with (him, me, you), work, [phrase] yield, [idiom] yourselves. See also: Genesis 3:22; Exodus 7:19; Leviticus 14:22.
עַל
ʻal
H5921
"upon"
Prep
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Definition: prep 1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against 1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards 1b) above, beyond, over (of excess) 1c) above, over (of elevation or pre-eminence) 1d) upon, to, over to, unto, in addition to, together with, with (of addition) 1e) over (of suspension or extension) 1f) by, adjoining, next, at, over, around (of contiguity or proximity) 1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion) 1h) to (as a dative)
Usage: Occurs in 4493 OT verses. KJV: above, according to(-ly), after, (as) against, among, and, [idiom] as, at, because of, beside (the rest of), between, beyond the time, [idiom] both and, by (reason of), [idiom] had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, [idiom] with. See also: Genesis 1:2; Genesis 24:13; Genesis 41:33.
עֶקְר֗וֹן
ʻEqrôwn
H6138
"Ekron"
N-proper
Names the city of Ekron, one of the five major cities of the Philistines, mentioned in 1 Samuel 5:10 as a place where the Ark of the Covenant was taken. This city played a significant role in biblical history. It was later given to the tribe of Dan.
Definition: Ekron = "emigration" or "torn up by the roots" the most northerly of the 5 principal cities of the Philistines; located in the lowlands of Judah and later given to Dan Also named: eq.ro.ni (עֶקְרוֹנִי "Ekron" H6139)
Usage: Occurs in 20 OT verses. KJV: Ekron. See also: Joshua 13:3; 1 Samuel 17:52; Jeremiah 25:20.
וְ/אָֽבְדוּ֙
ʼâbad
H6
"to perish"
Conj | V-Qal-3cp
To perish means to be destroyed or lost, whether it's a person, animal, or thing, like the destruction of Sodom and Gomorrah in Genesis 19.
Definition: 1) perish, vanish, go astray, be destroyed 1a) (Qal) 1a1) perish, die, be exterminated 1a2) perish, vanish (fig.) 1a3) be lost, strayed 1b) (Piel) 1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate 1b2) to blot out, do away with, cause to vanish, (fig.) 1b3) cause to stray, lose 1c) (Hiphil) 1c1) to destroy, put to death 1c1a) of divine judgment 1c2) object name of kings (fig.) Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
Usage: Occurs in 174 OT verses. KJV: break, destroy(-uction), [phrase] not escape, fail, lose, (cause to, make) perish, spend, [idiom] and surely, take, be undone, [idiom] utterly, be void of, have no way to flee. See also: Exodus 10:7; Psalms 112:10; Psalms 1:6.
שְׁאֵרִ֣ית
shᵉʼêrîyth
H7611
"remnant"
N-fs
The Hebrew word for remnant refers to what is left after something has been destroyed or taken away, like the Israelites who survived the Babylonian exile. It appears in books like Isaiah and Jeremiah. The concept of a remnant is key to God's plan for his people.
Definition: 1) rest, residue, remainder, remnant 1a) rest, what is left 1b) remainder, descendants
Usage: Occurs in 66 OT verses. KJV: that had escaped, be left, posterity, remain(-der), remnant, residue, rest. See also: Genesis 45:7; Jeremiah 42:19; Psalms 76:11.
פְּלִשְׁתִּ֔ים
Pᵉlishtîy
H6430
"Philistines"
Ngmpa
A Philistine is a person from the region of Philistia, which was inhabited by immigrants from other places. The Philistines were known for their conflicts with the Israelites, as recorded in the Bible. They were a distinct ethnic group.
Definition: Philistine = "immigrants" an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan Another name of ga.dol (גָּדוֹל "Great( Sea)" H1419J)
Usage: Occurs in 244 OT verses. KJV: Philistine. See also: Genesis 10:14; 1 Samuel 17:8; 1 Chronicles 10:1.
אָמַ֖ר
ʼâmar
H559
"to say"
V-Qal-Perf-3ms
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
אֲדֹנָ֥/י
ʼĂdônây
H136
"Lord"
N-mp | Suff
Adonay is a title used to refer to God, spoken in place of Yahweh as a sign of reverence and respect. It is used throughout the Bible to address God or refer to Him in a formal way. Adonay is a term of worship and devotion.
Definition: Lord - a title, spoken in place of Yahweh in Jewish display of reverence Another name of ye.ho.vah (יהוה "LORD" H3068G)
Usage: Occurs in 430 OT verses. KJV: (my) Lord. See also: Genesis 15:2; Isaiah 3:17; Psalms 2:4.
יְהוִֽה
Yᵉhôvih
H3069
"YHWH/God"
N-proper
YHWH is a name for God, often used in combination with 'Lord'. It is similar to Yehovah, but with different vowels. This name emphasizes God's power and authority.
Definition: 1) Jehovah-used primarily in the combination 'Lord Jehovah' 1a) equal to ye.ho.vah (יהוה "LORD" H3068) but pointed with the vowels of e.lo.him (אֱלֹהִים "God" H0430)
Usage: Occurs in 296 OT verses. KJV: God. See also: Genesis 15:2; Ezekiel 14:21; Psalms 68:21.
Study Notes — Amos 1:8
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Context — Judgment on Israel’s Neighbors
6This is what the LORD says: “For three transgressions of Gaza, even four, I will not revoke My judgment, because they exiled a whole population, delivering them up to Edom.
7So I will send fire upon the walls of Gaza, to consume its citadels.
8I will cut off the ruler of Ashdod and the one who wields the scepter in Ashkelon. I will turn My hand against Ekron, and the remnant of the Philistines will perish,” says the Lord GOD.
9This is what the LORD says: “For three transgressions of Tyre, even four, I will not revoke My judgment, because they delivered up a whole congregation of exiles to Edom and broke a covenant of brotherhood. 10So I will send fire upon the walls of Tyre to consume its citadels.”Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 25:16 | therefore this is what the Lord GOD says: Behold, I will stretch out My hand against the Philistines, and I will cut off the Cherethites and destroy the remnant along the coast. |
| 2 | Isaiah 14:29–31 | Do not rejoice, all you Philistines, that the rod that struck you is broken. For a viper will spring from the root of the snake, and a flying serpent from its egg. Then the firstborn of the poor will find pasture, and the needy will lie down in safety, but I will kill your root by famine, and your remnant will be slain. Wail, O gate! Cry out, O city! Melt away, all you Philistines! For a cloud of smoke comes from the north, and there are no stragglers in its ranks. |
| 3 | Jeremiah 47:4–5 | For the day has come to destroy all the Philistines, to cut off from Tyre and Sidon every remaining ally. Indeed, the LORD is about to destroy the Philistines, the remnant from the coasts of Caphtor. The people of Gaza will shave their heads in mourning; Ashkelon will be silenced. O remnant of their valley, how long will you gash yourself? |
| 4 | Zephaniah 2:4–7 | For Gaza will be abandoned, and Ashkelon left in ruins. Ashdod will be driven out at noon, and Ekron will be uprooted. Woe to the dwellers of the seacoast, O nation of the Cherethites! The word of the LORD is against you, O Canaan, land of the Philistines: “I will destroy you, and no one will be left.” So the seacoast will become a land of pastures, with wells for shepherds and folds for sheep. The coast will belong to the remnant of the house of Judah; there they will find pasture. They will lie down in the evening among the houses of Ashkelon, for the LORD their God will attend to them and restore their captives. |
| 5 | Zechariah 9:6 | A mixed race will occupy Ashdod, and I will cut off the pride of the Philistines. |
| 6 | Psalms 81:14 | how soon I would subdue their enemies and turn My hand against their foes! |
| 7 | Isaiah 20:1 | Before the year that the chief commander, sent by Sargon king of Assyria, came to Ashdod and attacked and captured it, |
| 8 | 2 Chronicles 26:6 | Uzziah went out to wage war against the Philistines, and he tore down the walls of Gath, Jabneh, and Ashdod. Then he built cities near Ashdod and among the Philistines. |
| 9 | Isaiah 1:25 | I will turn My hand against you; I will thoroughly purge your dross; I will remove all your impurities. |
| 10 | Zechariah 13:7 | Awake, O sword, against My Shepherd, against the man who is My Companion, declares the LORD of Hosts. Strike the Shepherd, and the sheep will be scattered, and I will turn My hand against the little ones. |
Amos 1:8 Summary
[Amos 1:8 tells us that God is going to punish the leaders of Ashdod and Ashkelon, and the rest of the Philistines will be destroyed, because of their sins. This shows that God is serious about justice and will not let wrongdoing go unpunished, as seen in Deuteronomy 32:4. It's a reminder for us to live according to God's standards, knowing that our actions have consequences (Galatians 6:7-8). By understanding God's judgment, we can turn to Him in repentance and experience His mercy and love.]
Frequently Asked Questions
What is the significance of Ashdod, Ashkelon, and Ekron in Amos 1:8?
These cities were major Philistine strongholds, and God's judgment upon them signifies His displeasure with their wickedness, as seen in their treatment of others, similar to the condemnation in Isaiah 1:17 for oppression and injustice.
Why does God single out the ruler of Ashdod and the one wielding the scepter in Ashkelon?
God targets the leaders because they are responsible for the actions of their people, much like the principle stated in Romans 13:1-2, where those in authority are accountable to God for their governance.
What does it mean for the remnant of the Philistines to perish?
This implies that after God's judgment, there will be few or no Philistines left, much like the desolation described in Jeremiah 25:11, where a land is left devoid of its inhabitants due to God's judgment.
How does Amos 1:8 relate to God's character?
This verse shows God as a just Judge who will not tolerate sin, as also seen in Psalm 11:7, where the Lord is righteous and loves righteousness, and in Revelation 20:12-13, where all are judged according to their deeds.
Reflection Questions
- How does the concept of God's judgment in Amos 1:8 challenge my understanding of God's character, and what does it mean for my life?
- In what ways can I apply the principle of accountability seen in the judgment of Ashdod and Ashkelon's leaders to my own leadership roles or influence?
- What does the promise of the remnant of the Philistines perishing teach me about the consequences of sin and rebellion against God?
- How can I balance the message of God's judgment with the message of His love and mercy, as seen in verses like John 3:16 and Romans 5:8?
Gill's Exposition on Amos 1:8
I will cut off the inhabitants from Ashdod,.... The same with Azotus, Acts 8:40; another principal city of the Philistines: this perhaps was fulfilled when Tartan was sent against it by Sargon king
Jamieson-Fausset-Brown on Amos 1:8
And I will cut off the inhabitant from Ashdod, and him that holdeth the sceptre from Ashkelon, and I will turn mine hand against Ekron: and the remnant of the Philistines shall perish, saith the Lord GOD.
Matthew Poole's Commentary on Amos 1:8
The inhabitant: see . Ashdod: see . This was one of the five cities of the Philistines, and had its roitelet. it was afterwards called Azotus, . In this city was Dagon’ s temple and statue, . The like threat against Ashdod did Jeremiah denounce, , with . Him that holdeth the sceptre: see . Ashkelon; another city of the Palestine pentarchy, and a very strong one, of which see ,6, which shall perish with the king and inhabitants thereof; which (besides what Shalmaneser, Sennacherib, or Sargon, kings of Assyria, did, and besides what Hezekiah did against Ashkelon) had some accomplishment in Nabopolassar’ s and Nebuchadnezzar’ s time, and in Alexander the Great, to whom this city, as well as Gaza and Ashdod, became subject. I will turn mine hand against Ekron; having destroyed these, saith the Lord, I will proceed on to Ekron, another of the five cities of the Philistines, strong, but, as the rest, cruel to Israel, and very sinfully idolatrous, worshipping Baal-zebub, for which this shall be destroyed also: see . The remnant of the Philistines; what remaineth either of cities, towns, or people, not already expressly mentioned and threatened. Shall perish; be cut off, and wasted utterly.
Saith the Lord God; when all this shall be done, though perhaps ye may not know, yet know ye this, that assuredly it shall be done in its time, for the Lord hath said it.
Trapp's Commentary on Amos 1:8
Amos 1:8 And I will cut off the inhabitant from Ashdod, and him that holdeth the sceptre from Ashkelon, and I will turn mine hand against Ekron: and the remnant of the Philistines shall perish, saith the Lord GOD.Ver. 8. And I will cut off the inhabitant from Ashdod] These other four Satrapies of the Philistines (Gath is not mentioned, because happily time had now triumphed over it, so that it lived by fame only) were the worse likely, and fared the worse for Gaza’ s ill neighbourhood; like as Hamath did for Damascus, Zechariah 9:2. And I will turn mine hand] Not in mercy, as Zechariah 13:7, but for further mischief; I will have a double blow at Ekron, where Beelzebub the Grandiabolo is worshipped, Iterabo plagam: and when I have done with the rest I will begin again with Ekron; Acheronta movebo. And the remnant of the Philistines] This is dreadful, but due to them, and just upon them for their savage dealing with Israel, Amos 1:6. This was fulfilled by Hezekiah conquering all that country, 2 Kings 18:8. See Josephus, lib. ix. 13.
Ellicott's Commentary on Amos 1:8
CURSE ON . (6-8) The marginal reading is more literal, and points to the special bitterness of the proceedings of Philistia, here represented by Gaza as the principal city (comp. 2 Chronicles 21:16-17, which implies a veritable sack of Jerusalem). The extreme barbarity from which Judah suffered was that her children were delivered up to the implacable enemy Edom. (Comp. the language of Joe 3:4-6.) This may have occurred in the border warfare, in which defenceless Judæan villages were overpowered, and the inhabitants sold to the Oriental tribes through the medium of the Edomites. The utter fall of Philistian independence is depicted (comp. Amos 6:2). The cities here mentioned are often referred to in the books of Joshua, Judges, and Samuel, and by the prophet Zephaniah.
Cambridge Bible on Amos 1:8
8. the inhabitant] See on Amos 1:5. from Ashdod] Another of the five chief Philistine cities (Joshua 13:3; 1 Samuel 6:17 f.) is here specified, Ashdod, about 21 miles N.N.E. of Gaza, and 3 miles from the sea-coast. It was a strong fortress, and served also as a half-way station on the great caravan-route between Gaza and Joppa. According to Herodotus (ii. 157), when attacked by Psammetichus king of Egypt (c. 650 b.c.), it sustained a siege of 29 years, the longest on record: how severely it suffered on this occasion may be inferred from the expression ‘remnant of Ashdod’ used shortly afterwards by Jeremiah (Jeremiah 25:20). But it recovered from this blow: it is alluded to as a place of some importance in the time of Nehemiah (Nehemiah 4:7); and it is mentioned frequently afterwards. and him that holdeth the sceptre] as Amos 1:5. The independent kings of the different Philistine cities are often mentioned in the Assyrian Inscriptions (cf. below). from Ashkelon] a third chief Philistine city, situated actually on the coast, in a rocky amphitheatre, about half-way between Gaza and Ashdod. In the Middle Ages it became the most considerable of all the Philistine fortresses, its position on the sea constituting it then the key to S.W. Palestine. In ancient times little that is distinctive is recorded of it; though it may be reasonably inferred to have been already important for purposes of marine communication with the West. turn mine hand against] Isaiah 1:25; Zechariah 13:7; Psalms 81:14. Ekron] a fourth chief city of the Philistines, situated inland, about 12 miles N.E. of Ashdod, and nearer the territory of Judah than any of the cities before mentioned. Ekron was the seat of a celebrated oracle, that of Baal-zebub (2 Kings 1:2); but otherwise it does not appear in the Old Testament as a place of great importance.
Gath, the fifth chief Philistine city, is not named: either, as some suppose (see on Amos 6:2) it was already destroyed, or it is included implicitly in the expression ‘remnant of the Philistines,’ immediately following. and the remnant of the Philistines shall perish] i.e. whatever among them escapes the destruction announced in the previous clauses shall perish by a subsequent one: ‘remnant’ (she’ηrith), as Amos 5:15, Amos 9:12 &c. The rendering rest, i.e. those unmentioned in the previous enumeration (Jeremiah 39:3; Nehemiah 7:72), is less probable. The verse declares that the whole Philistine name will be blotted out. saith the Lord God] the Lord Jehovah (ΰγπιιδεδ), Amos’ favourite title for God, occurring in his prophecy twenty times (Amos 1:8, Amos 3:7-8; Amos 3:11, Amos 4:2; Amos 4:5, Amos 5:3, Amos 6:8, Amos 7:1-2; Amos 7:4; Amos 7:4-6, Amos 8:1; Amos 8:3; Amos 8:9; Amos 8:11, Amos 9:8; and followed by God of hosts, Amos 3:13). It is likewise a standing title with Ezekiel, who uses it with great frequency.
Barnes' Notes on Amos 1:8
And I will cut off the inhabitant from Ashdod - Ashdod, as well as Ekron, have their names from their strength; Ashdod, “the mighty,” like Valentia; Ekron, “the firm-rooted.” The title of Ashdod
Whedon's Commentary on Amos 1:8
6-8. The sin and punishment of Philistia. Three… four — See on Amos 1:3.Gaza — The southernmost city of Philistia and splendidly located for trade; about fifty miles southwest of Jerusalem, and three miles from the sea.
Sermons on Amos 1:8
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(The Word for Today) Isaiah 20:1 - Part 3 by Chuck Smith | In this sermon, Pastor Chuck Smith discusses the importance of standing up for righteousness in a fallen world. He introduces his new book, "Standing Up in a Fallen World," which i |
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(Isaiah) Judgment of the Nations by David Guzik | In this sermon, the preacher discusses the fall of Babylon as described in the book of Isaiah. He emphasizes the vividness and power of God's word, which conveys the panic and terr |
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The Problem of Unbelief by Bill McLeod | In this sermon, the preacher emphasizes the importance of allowing God to refine and purify us. He references Isaiah 1, where God promises to remove impurities from His people like |
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The Word of Knowledge by the Same Spirit by Smith Wigglesworth | Smith Wigglesworth emphasizes the importance of the word of knowledge through the Holy Spirit, urging believers to fully embrace God's revelation and mix it with faith for it to be |
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It Was Good for Me to Be Afflicted! by Thomas Brooks | Thomas Brooks emphasizes the transformative power of affliction in the life of a believer, asserting that trials serve to purify the soul, reveal sin, and deepen one's relationship |
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Eradication, Suppression, or Counteraction, Which? by Charles William Butler | Charles William Butler delves into the theological terms 'eradication,' 'suppression,' and 'counteraction' in Christian holiness, emphasizing the need to base doctrines on the trut |
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Isaiah and Jerusalem by A.B. Simpson | A.B. Simpson explores the profound messages of the prophet Isaiah, emphasizing his dual focus on sin and judgment for Jerusalem, alongside a hopeful vision of redemption and restor |