They trample on the dust of the earth on the head of the poor, and deny justice to the oppressed; and a man and his father use the same maiden, to profane my holy name;
Parallel Translations
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They trample on the dust of the earth on the head of the poor, and deny justice to the oppressed; and a man and his father use the same maiden, to profane my holy name;
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That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go in unto the same maid, to profane my holy name:
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That pant after the dust of the earth on the head of the poor, and turn aside the way of the humble; and a man and his father go unto the same maid, to profane My holy name;
Cross-references (18)
Passages linked to Amos 2:7 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Amos 5:12 For I know how many your offenses, and how great are your sins— you who afflict the just, who take a bribe, and who turn away the needy in the courts.
- Isaiah 10:2 to deprive the needy from justice, and to rob the poor among my people of their rights, that widows may be their plunder, and that they may make the fatherless their prey!
- Ezekiel 22:11 One has committed abomination with his neighbor’s wife; and another has lewdly defiled his daughter-in-law. Another in you has humbled his sister, his father’s daughter.
- Micah 2:2 They covet fields, and seize them; and houses, and take them away: and they oppress a man and his house, even a man and his heritage.
- Micah 2:9 You drive the women of my people out from their pleasant houses; from their young children you take away my blessing forever.
- 1 Corinthians 5:1 It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles, that one has his father’s wife.
- Leviticus 18:8 “ ‘You shall not uncover the nakedness of your father’s wife. It is your father’s nakedness.
- Leviticus 18:15 “ ‘You shall not uncover the nakedness of your daughter-in-law. She is your son’s wife. You shall not uncover her nakedness.
- Leviticus 20:3 I also will set my face against that person, and will cut him off from among his people, because he has given of his offspring to Molech, to defile my sanctuary, and to profane my holy name.
- 2 Samuel 12:14 However, because by this deed you have given great occasion to Yahweh’s enemies to blaspheme, the child also who is born to you will surely die.”
- 1 Kings 21:4 Ahab came into his house sullen and angry because of the word which Naboth the Jezreelite had spoken to him; for he had said, “I will not give you the inheritance of my fathers.” He laid himself down on his bed, and turned away his face, and would eat no bread.
- Proverbs 28:21 To show partiality is not good; yet a man will do wrong for a piece of bread.
- Ezekiel 36:20 When they came to the nations where they went, they profaned my holy name; in that men said of them, ‘These are Yahweh’s people, and have left his land.’
- Amos 4:1 Listen to this word, you cows of Bashan, who are on the mountain of Samaria, who oppress the poor, who crush the needy, who tell their husbands, “Bring us drinks!”
- Amos 8:4 Hear this, you who desire to swallow up the needy, and cause the poor of the land to fail,
- Micah 7:2-3 The godly man has perished out of the earth, and there is no one upright among men. They all lie in wait for blood; every man hunts his brother with a net. Their hands are on that which is evil to do it diligently. The ruler and judge ask for a bribe; and the powerful man dictates the evil desire of his soul. Thus they conspire together.
- Zephaniah 3:3 Her princes within her are roaring lions. Her judges are evening wolves. They leave nothing until the next day.
- Romans 2:24 For “the name of God is blasphemed among the Gentiles because of you,” just as it is written.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
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John Calvin 1540 · Public Domain Here Amos charges them first with insatiable avarice; they…
Here Amos charges them first with insatiable avarice; they panted for the heads of the poor on the dust of the earth. This place is in my judgment not well understood. שאף, shaph, means to pant and to breathe, and is taken often metaphorically as signifying to desire: hence some render the words, “They desire the heads of the poor to be in the dust of the earth;” that is, they are anxious to see the innocent cast down and prostrate on the ground. But there is no need of many words to refute this comment; for ye see that it is strained. Others say, that in their cupidity they cast down the miserable into the dust; they therefore think that a depraved cupidity is connected with violence, and they put the lust for the deed itself.
But what need there is of having recourse to these extraneous meanings, when the words of the Prophet are in themselves plain and clear enough? He says that they panted for the heads of the poor on the ground; as though he had said, that they were not content with casting down the miserable, but that they gaped anxiously, until they wholly destroyed them. There is then nothing to be changed or added in the Prophet’s words, which harmonize well together, and mean, that through cupidity they panted for the heads of the poor, after the poor had been cast down, and were laid prostrate in the dust. The very misery of the poor, whom they saw to be in their power, and lying at their feet, ought to have satisfied them: but when such an insatiable cupidity still inflamed them, that they panted for more punishment on the poor and the miserable, was it not a fury wholly outrageous? We now perceive the Prophet’s meaning: He points out again what he has said in the former verse, — that the Israelites were given to rapacity, avarice, and cruelty of every kind.
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He adds at last, and the way of the miserable they pervert. He still inveighs against the judges; for it can hardly comport with what belongs to private individuals, but it properly appertains to judges to pervert justice, and to violate equity for bribery; so that he who had the best cause became the loser, because he brought no bribe sufficiently ample. We now see what was the accusation he alleged against the Israelites. But there follows another charge, that of indulgence in lusts.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain When they have spoiled him and thrown him unto…
When they have spoiled him and thrown him unto the ground, they gape for his life.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Amo 2:7 That pant after the dust of the…
Amo 2:7 That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go in unto the [same] maid, to profane my holy name:
Ver. 7. That pant after the dust of the earth on the head of the poor] Covetousness is craving and cruel; it rides without reins, as Balaam did after the wages of wickedness; and cares not whose head it rides over, to compass commodity. Yea it "panteth after the dust of the earth, on the head of the poor," as desirous not only to lay them in the dust, but to lay them a bleeding and a dying there. They gape over the head (or life) of the poor, in the dust of the earth (so some read the words), as devising to destroy them. A poor man’s livelihood is his life, Mar 12:44 Luk 8:43, for a poor man in his house is like a snail in a shell; crush that and you kill him. These cormorants earnestly desired, and endeavoured to bring dust upon poor men’s heads (the garb of those that were in heaviness, Job 2:12 Eze 27:30 Lam 2:20), by their oppressions and injustice; yea, to bring them down to the dust of the earth, to set them as far underground as now they were above. Lo, this they do as greedily and as greatly desire, as serpents and other hot creatures covet the fresh air, to cool their scorched entrails. See Jer 14:6 Job 5:5; Job 7:2. It is said of Saul the persecutor, that he "breathed out threatenings against the Church," Act 9:1, as a tired wolf, that wearied with worrying the flock lieth panting for breath. So Bonner whipped the poor martyrs till he was breathless. Some interpreters note out of Joseph Ben Gorion, that there was an old custom that those that were accused before the judges, should be arrayed in black, and have their heads covered with dust. And hence they conceive the sense to be this: "That pant," i.e. that earnestly desire that such poor men may be accused by the rich, of whom they may receive gifts to pervert judgment. And this they think to be confirmed by the following words.
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They turn aside (or pervert) the way of the meek] That is, the cause, business, judgment of the modest and self-denying poor, the subject of rich men’s injuries (for most part), the unreasonable oppressions, Jas 2:6. A crow will stand upon a sheep’s back pulling off wool from her side; she dare not do so to a wolf or a mastiff. {a} Even reasonless creatures know whom they may be bold with; so do wicked oppressors. The meek by pocketing up one wrong, invite another. ( Veterem ferendo iniuriam invitas novam.) "Ye have condemned and killed the just: and be doth not resist you," Jas 5:6. Ye not only rob, but ravish the poor, that are fallen into your nets, Psa 10:9, ye do even whatsoever you please to them; as one martyr said of John Baptist, that he was put to death, as if God had been nothing aware of him.
And a man and his father will go in, &c.] By a horrible (if not incestuous) filthiness; such as heathens by the light of nature condemned and execrated, 1Co 5:1. The Indians abhor it; showing themselves in respect of the incestuous Spaniards among them, as the Scythians in respect of the Grecians, whom they so far excelled in life, as they were short of them in learning. Am I a dog, said Abner to Ishbosheth, 2Sa 3:8, that is, so impudently and excessively lustful as a dog is, so scalded in his own grease, Rom 1:27. Some libidinous sensualists put off all manhood, become dogs, worse than dogs; following their harlots, styled in Scripture, salt-bitches, Deu 23:18, such as having abandoned both the fear of God and shame of the world, care not whom they admit, father, son, any one, every one.
To profane my holy name] As if I were author or fautor {b} of such cruelties and villanies. This is to take God’s name in vain, Pro 30:9, yea, this is to blaspheme, 1Ti 1:20, by breaking down the banks of blasphemy and causing the enemies of the truth to speak evil with open mouth, as they did in David’s days, 2Sa 12:14. And in Paul’s days, Rom 2:24. And in Origen’s days, Nunc male audiunt castiganturque vulgo Christiani; quod vitia sub obtentu nominis Dei celent, Christians and their religion heareth ill among heathens, by reason of their impious and impure lives, and their conversation not becoming the gospel of Christ, Php 1:27. Of such carnal gospellers it may be truly said, as Diogenes said to Antipater (who being vicious wore a white cloak, the ensign of innocence), that they do virtutis stragulam pudefacere, put honesty to an open shame, bring contempt upon God and his ways.
{a} A large, powerful dog with a large head, drooping ears and pendulous lips, valuable as a watch-dog. ŒD.
{b} An adherent, partisan, supporter, abettor. ŒD
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain That pant after the dust of the earth on…
That pant after the dust of the earth on the head of the poor; or swallow up, as the word is most frequently turned by our interpreters; and so perhaps more plainly is their cruelty and violence set forth, in that they make a prey of the poor, who walk with dust on their heads by reason of distresses that are upon them, and, without any compassion towards them, greedily, and as at once, swallow up and devour the poor, whom, by the law of God, and the office they bear as judges, they should deliver out of the hand of the oppressor.
Turn aside the way of the meek; perversely and maliciously misinterpret the actions, words, and designs of the humble and meek, of the compassionate and merciful, who pity the poor in these straits and dangers. These corrupt judges and violent oppressors are also shameless adulterers and fornicators, they commit that lewdness which the better-tutored heathens abhor and forbear; a kind of incestuous pollution; the father and son keep the same harlot, and go in unto her. Thus they profanely dishonour me, by casting off my law, and doing that which is so shamefully indecent and unlawful; and giving heathens occasion to blaspheme my name, and either think, or say, Like people, like God.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain That pant after the dust of the earth on…
That pant after the dust of the earth on the head of the poor,.... Either were greedy after money, the dust of the earth, and even that small portion of it the poor were possessed of; they could not be easy that they should enjoy that little of it they did, but were desirous to get it out of their hands by oppression and injustice: or they were eagerly desirous of throwing the poor upon the earth, and trampling upon them, and dragging them through the dust of it, thereby filling their heads and covering their faces with it; and caused them to put their mouths in the dust, and be humble suppliants to them. Some think there is an allusion to an ancient custom, which Joseph ben Gorion (r) speaks of, that a guilty person should stand before the judges, clad in black, and his head covered with dust; and this these judges desired here might be done by the rich, that the poor might be accused by them from whom they expected gifts:
and turn aside the way of the meek; decline doing them justice, pervert it, and hinder the course of it, denying it to those who are humble, meek, and modest; or else by one means or another turned them from the good ways in which they were walking, and by degrees at length brought them to such impudence and immodesty as is next expressed, so Aben Ezra:
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and a man and his father will go in unto the same maid, to profane my holy name; that is, will be guilty of such uncleanness, as not only to have and enjoy the same harlot, but of such incest, as that the son would lie with his father's wife, and the father lie with his son's wife; a sin which was not named among the Gentiles, Co1 5:1; and whereby the name of God was blasphemed among them, as if their religion taught them and encouraged them in such filthy actions; see Rom 2:24.
(r) Hist. Heb. c. 44. apud Drusium in loc.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The people - That make a prey even of…
The people - That make a prey even of the poor afflicted ones, who walk with dust on their heads. Turn aside - Maliciously interpret the actions, words, and designs of the humble and meek. Will go in - These corrupt Judges commit also that lewdness which the Heathens abhor.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 7. See Clarke on Am 2:6.
Verse 7. See Clarke on Am 2:6.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain That pant after the dust of the earth -…
That pant after the dust of the earth - Literally, “the panters!” with indignation. Not content with having rent from him the little hereditary property which belonged to each Israelite, these creditors grudged him even the “dust,” which, as a mourner, he strewed on his head Job 2:12, since it too was “earth.” Covetousness, when it has nothing to feed it, craves for what is absurd or impossible. What was Naboth’s vineyard to a king of Israel with his “ivory palace?” What was Mordecai’s refusal to bow to one in honor like Haman? What a trivial gain to a millionaire? The sarcasm of the prophet was the more piercing, because it was so true. People covet things in proportion, not to their worth, but to their worthlessness. No one covets what he much needs. Covetousness is the sin, mostly not of those who have not, but of those who have. It grows with its gains, is the less satisfied, the more it has to satisify it, and attests its own unreasonableness, by the uselessness of the things it craves for.
And turn aside the way of the meek - So Solomon said, “A wicked” man “taketh a bribe out of the bosom, to pervert the ways of judgment.” (Pro 17:23. God had laid down the equality of man, made in His own image, and had forbidden to favor either poor Exo 23:3 or rich Exo 23:6. Amos calls these by different names, which entitled them to human sympathy; “poor, depressed, lowly; poor,” in their absolute condition; “depressed,” as having been brought low; “lowly,” as having the special grace of their state, the wonderful meekness and lowliness off the godly poor. But all these qualities are so many incentives to injury to the ungodly. They hate the godly, as a reproach to them; because “he is clean contrary to their doings, his life is not like other people’s; his ways are of another fashion” (Wisdom Amo 2:12, Amo 2:15). Wolves destroy not wolves but sheep. Bad people circumvent not the bad but the good. Besides the easiness of the gain, there is a devilish fascinating pleasure to the bad, to overreach the simple and meek, because they are such.
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They love also to “turn aside the way of the meek,” by , “turning them from what is truly right and good; “or from the truth; or again to thwart them in all their ways and endeavors, by open injustice or by perverting justice. Every act of wrong prepares the way for the crowning act; and so “the turning aside the way of the meek” foreshadowed and prepared for the unjust judgment of Him who was “the Meek and Lowly” One Mat 11:29, the selling the righteous for a trilling sum prepared for the selling “the Holy One and the Just” Act 3:14 for “the thirty pieces of silver.” : “Contrariwise, whoso is truly wise, cordially venerates the humble and abject, the poor and simple, and prefers them in his own heart to himself, knowing that God has ‘chosen the poor, and the weak things of the world, and things despised, and things which are not’ 1Co 1:27-28; and that Christ hath likened Himself to such, saying in the Psalm, ‘I am poor and sorrowful’ Psa 69:29.”
The same damsel - This is not expressly forbidden by the law, except in the case of marriage, the father being forbidden to marry his son’s widow, and the son to take his father’s widow to wife Lev 18:8, Lev 18:15. Abominations, unless they had become known to Israel in Egypt, were not expressly forbidden, but were included in the one large prohibition, which, as our Lord explains, forbade every offence, bearing upon it. Israel must have so understood the law, since Amos could upbraid them with this, which is not forbidden by the letter of the law, as a willful insult to the Majesty of God. Reverence was due from the son to the father, example from the father to the son. But now the father was an example of evil to the son; and the son sinned in a way which had no temptation except its irreverence. People, sated with ordinary sin seek incitement to sin, in its very horrors. Probably this sin was committed in connection with their idol worship (see the note at Hos 4:14). The sin of marrying the father’s widow was “fornication not so much as named among the Gentiles” 1Co 5:1; it was unknown, as seemingly legalizing what was so unnatural. Oppression of the poor, wronging the righteous, perverting the way of the meek, laid the soul open for any abomination.
To profane My Holy Name - that is, as called upon them, as the people of God. God had said, “ye shall keep My commandments and do them (Lev 22:31-32; add Lev 20:3; Lev 18:21; Lev 21:6). “I” am “the Lord, and ye shall not defile My Holy Name. For I will be sanctified among the children of Israel. I am the Lord who sanctifies you.” The sins of God’s people are a reproach upon Himself. They bring Him, so to say, in contact with sin. They defeat the object of His creation and revelation. He created man in His Image, to bear His likeness, to have one will with Himself. In effect, through sin, He has created rebels, deformed, unlike. So long as He bears with them, it seems as if He were indifferent to them. Those to whom He has not revealed Himself, must needs think that He takes no account of what He permits unnoticed. Israel, whom God had separated from the pagan, did, by “mingling with the pagan and learning their works” Psa 106:35, all which in them lay, to “profane” His “Holy Name.” They acted as if they had no other purpose than to defile it (see the note at Hos 8:4).
Had such been their object, they could not have done it more effectually, they could not have done otherwise. In deliberate sin, people act, at last, in defiance of God, in set purpose to dishonor Him. The Name of God has ever since been blasphemed, on account of the sins of the Jews, as though it were impossible that God should have chosen for His own, a people so “laden with iniquities” Isa 1:4. Nathan’s words to David, “Thou hast given great occasion to the enemies of the Lord to blaspheme” 2Sa 12:14, have been fulfilled until this day. How much more, Christians, who not only are called “the people of God” but bear the name of Christ incorporated in their own. Yet have we not known Muslims flee from our Christian capital, in horror at its sins? “He lives like a Christian,” is a proverb of the Polish Jews, drawn from the debased state of morals in Socinian Poland. The religion of Christ has no such enemies as Christians. Dionysius: “As the devout by honoring God, shew that He is Holy, Great, Most High, who is obeyed in holiness, fear and reverence, so the ungodly, by dishonoring God, exhibit God as far as in them lies, as if lie were not holy. For they act so as if evil were well-pleasing to Him, and induce others to dishonor Him. Wherefore the Apostle saith; “the name of God is blasphemed among the Gentiles through you” Rom 2:24; and by Ezekiel the Lord saith oftentimes, “Ye have profaned My Holy Name. And I will sanctify My great Name which wets profaned among the pagan, which ye hare profaned in the midst of them” Eze 36:23. The devout then are said to “magnify,” sanctify, “exalt God;” the unrighteous to “profane Eze 13:19, despise, God.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Humble, provoking him to anger. --- Name. Such incests…
Humble, provoking him to anger. --- Name. Such incests caused infidels to blaspheme, Leviticus xviii. 8. (Calmet) --- They must be punished with severity. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain pant after . . . dust of . .…
pant after . . . dust of . . . earth on . . . head of . . . poor--that is, eagerly thirst for this object, by their oppression to prostrate the poor so as to cast the dust on their heads in mourning on the earth (compare Sa2 1:2; Job 2:12; Eze 27:30).
turn aside . . . way of . . . meek--pervert their cause (Amo 5:12; Job 24:4 [GROTIUS]; Isa 10:2).
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a man and his father--a crime "not so much as named among the Gentiles" (Co1 5:1). When God's people sin in the face of light, they often fall lower than even those who know not God.
go in unto the same maid--from Amo 2:8 it seems likely "the damsel" meant is one of the prostitutes attached to the idol Astarte's temple: prostitution being part of her filthy worship.
to profane my . . . name--Israel in such abominations, as it were, designedly seeks to insult God.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 7. That pant after the dust of the earth…
7. That pant after the dust of the earth on the head of the poor] The expression is a singular one; but, if the text be sound, the meaning is probably (Hitzig, Pusey, Duhm), “who are so avaricious that they are eager even to secure the dust strewn upon their heads by the poor, in token of their distress,”—whether after an unjust condemnation, or any other misfortune. Dust on the head was a sign of grief or misfortune: see e.g. 2Sa_1:2; 2Sa_15:32; Lam_2:10. Others (Keil, Gunning) think the meaning is merely, Who are eager to see dust on the head of the poor, i.e. to see them reduced to a state of misery. The former explanation involves a thought which, it must he owned, is somewhat far-fetched; but it is more exact exegetically than the second. Jerome, pronouncing the verb differently (shâphîm, for shô’ãphîm), and not expressing the prep. on, renders; “Who crush (Gen_3:15; Psa_94:5, Targ.) the heads of the poor upon the dust of the earth,”—a forcible metaphor (cf. Isaiah’s ‘grind the faces of the poor,’ Amo_3:15), and Micah’s ‘strip the flesh off their bones,’ Amo_3:2-3) for oppression. This yields a good sense, and may be the original text. Wellh. also reads crush, omitting ‘upon the dust of the earth’ (cf. Amo_8:4, “Who pant after [or crush] die needy”); but if these words are not genuine, it is difficult to understand how they found their way into the text.—The word rendered poor (dal) is lit. thin (of kine, Gen_41:19, of Amnon, 2Sa_13:4); fig. reduced in circumstances, poor, Exo_23:3, and frequently.
turn aside the way of the meek] place hindrances in their way, thwart their purposes, oblige them to turn aside from the path that they would naturally follow, to land them in difficulties. Cf. Job_24:4, “and turn aside the needy from the way” (mentioned among other acts of high-handed oppression). By the meek are meant the humble-minded servants of Jehovah, who by character, and often also by circumstances, were unable to protect themselves against the oppressions or persecutions of a worldly-minded aristocracy, and who, especially in the Psalms, are often alluded to as both deserving and receiving Jehovah’s care. In Isa_32:7 they are the victims of the unscrupulous intriguer; in Isa_29:19 they are described as able by the overthrow of injustice (Isa_29:20-21) to rejoice thankfully in their God; in Isa_11:4 the Messianic king judges their cause with righteousness. They are named, as here, in parallelism with the ‘poor’ (dal) in Isa_11:4, and with the ‘needy’ (ebhyôn) in Isa_29:19; Isa_32:7; Psa_9:19; Job_24:4; see also Isa_61:1; Psa_22:26; Psa_34:2; Psa_37:11; Psa_76:9.
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will go in] go (R.V.) i.e. resort: the verb is not the one (bâ) used in Gen_16:4, &c. ‘Will go’ means ‘are in the habit of going’: will having the same force as in Pro_19:6; Pro_19:24; Pro_20:6 &c.); but it is better omitted in translation.
unto the same maid] to a girl: the art. is generic, and, as such, is properly represented in English by the indef. article: the enormity lies not in its being an exaggeration of ordinary immorality (1Co_5:1), but in the frequency and publicity with which it was practised: father and son are thus found resorting to the same spots. The allusion is in all probability not to common immorality, but to immorality practised in the precincts of a temple, especially in the service of Ashtoreth, as a means by which the worshippers placed themselves under the patronage and protection of the goddess; a singular and revolting practice, found in many Semitic religions, and frequently alluded to in the Old Testament. The persons attached to a temple who prostituted themselves with the worshippers were called Kĕdçshôth, i.e. sacred or dedicated (to the deity in question): see Gen_38:21-22 and (in N. Israel) Hos_4:14; and comp. the masc. Kìdçshîm, 1Ki_14:24; 1Ki_15:12; 1Ki_22:46; 2Ki_23:7 (under Manasseh, even in the Temple at Jerusalem). Deu_23:17 forbids Israelites (of either sex) to be made such temple-prostitutes. Comp. in Babylon Hdt. 1. 199, Bar_6:43, Strabo xvi. 1, 20, in Byblus, Lucian, De dea Syria, § 4, in Cyprus (in the service of the Cyprian Aphrodite, who corresponded to Ashtoreth), Hdt. I. 199 end, Clem. Alex. Protrep. pp. 12, 13; see also the present writer’s note on Deu_23:17 f.
to profane my holy name] in order to profane &c.: it ought to have been so clear to them that such practices were contrary to Jehovah’s will that Amos represents them as acting in deliberate and intentional contravention of it. To profane Jehovah’s name is an expression used more especially in the “Law of Holiness” (Leviticus 17-26), and by Ezekiel. Jehovah is Israel’s Owner; and as such, His name is ‘called over it’ (see on Amo_9:12): hence the name is said to be ‘profaned,’ when something is done bringing it into discredit, or, in virtue of His connexion with Israel, derogatory to Him: for instance, by the worship of Molech (Lev_18:21; Lev_20:3), perjury (Lev_19:12), the humiliation of Israel in exile (Isa_48:11; Eze_20:9; Eze_20:14; Eze_36:20-23).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (7) Dust of the earth on the head of…
(7) Dust of the earth on the head of the poor.—Can only mean, as Ewald and Keil interpret: they long to see the poor reduced to such distress that dust is thrown on their heads in token of grief. The meek are defrauded as being too weak to claim their own. The latter part of the verse points to the sensuality of the popular worship, the word “maid” being really the prostitute (Heb. k’dçshah) who was devoted to the lustful ritual of Ashera.[17] This obsccnity is regarded by the prophet as part of a deliberate act of desecration to the name of the Holy One of Israel. Moreover, the relation of “father” and “son” was thereby sullied and degraded. (Comp. Lev_18:8; Lev_18:15; Lev_20:11.)
[17] Kuenen, Religion of Israel, vol. 1, pp. 92, 93.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain That pant after the dust of the earth on…
That pant after the dust of the earth on the head of the poor. This is the second charge oppression of the poor. The obscure expression in the text is capable of two explanations. Hitzig, Pusey, Trochon, assume that its meaning is that in their avarice and cupidity the usurers or tyrannous rich men grudge even the dust which the poor man strews upon his head in token of his sorrow at being brought to so low a state. But this seems unnatural and farfetched, and scarcely in harmony with the simple style of Amos. The other explanation, supported by Kimchi, Sehegg, Keil, and Knabenbauer, is preferable. These oppressors desire eagerly to see the poor crushed to the earth, or so miserable as to scatter dust on their heads. (comp. 1Sa_4:12; 2Sa_1:2; Job_2:12) The poor (dal, not the same word as in ver. 6); depressed, as brought low in condition. The Septuagint joins this with the previous clause, "And the poor for sandals, the things that tread on the dust of the earth, and smote on the heads of the needy." The Vulgate gives, Qui conterunt super pulverem terrae capita pauperum, "Who bruise the heads of the poor on the dust of the earth." Turn aside the way of the meek. They thwart and hinder their path of life, and force them into crooked and evil ways. Or way, according to Kimchi, may mean "judicial process," as Pro_17:23. This gives, to the clause much the same meaning as ver. 6. The meek are those who are lowly and unassuming. (see note on Zep_2:3) And a man and his father will go in unto the same maid; LXX, Eijseporeuonto prov thn aujthskhn. The Vulgate, which omits "the same," is closer to the Hebrew, Et filius ac pater ejus ierunt ad puellam, though the Greek doubtless gives the intended meaning. This sin, which was tantamount to incest, was virtually forbidden. (Lev_18:8, 15 20:11) Some (as Ewald, Maurer, Gandell) see here an allusion to the organized prostitution in idol temples, (Hos_4:14) but this seems unnecessary. To profane my holy Name. (Lev_22:32) Such crimes dishonoured the God who called them his people, so that to them could be applied what St. Paul says, (Rom_2:24) "The Name of God is blasphemed among the Gentiles through you". (comp. Lev_20:3; Eze_36:20, Eze_36:23) The word lemaan, "in order that," implies that they committed these sins, not through ignorance, but intentionally, to bring discredit upon the true faith and worship.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Connecting Statement:
Connecting Statement:
Yahweh continues his message of judgment on the people of Israel.
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General Information:
The word "they" in these verses refers to the people of Israel.
They trample on the heads of the poor as people trample on dust on the ground
How the people of Israel treated the poor is compared to how people step heavily on the ground (See: Simile)
trample
repeatedly step heavily or roughly
the poor
This refers to poor people in general. AT: "poor people" (See: Nominal Adjectives)
they push the oppressed away
This idiom means they refused to listen when the oppressed people said they were being treated unfairly (See: Idiom)
the oppressed
This refers to oppressed people in general. AT: "oppressed people" (See: Nominal Adjectives)
those who were fined
This can be stated in active form. AT: "those who they made to pay a penalty" (See: Active or Passive)
translationWords
oppress
had relations with
profane
holy
altar
pledge
God
wine
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 2:7 To trample . . . people was to…
2:7 To trample . . . people was to treat them ruthlessly (see also 8:4). • The helpless and oppressed were people exploited by a socio-economic system that denied them the justice guaranteed by law (Exod 23:6-8). • That father and son sleep with the same woman demonstrated the moral destitution of the Israelites; the law of Moses prohibited this practice (Lev 18:7-8, 15; 20:11-12). • corrupting my holy name: In worshiping various fertility gods, Israel and surrounding nations engaged in “sacred prostitution” (see Hos 4:10-14). Sexual relations with a shrine prostitute were thought to ensure plentiful crops and thriving herds of livestock. This verse suggests that these acts were performed in the name of the Lord. When performed as religious rituals, these corrupt actions treat God’s name as worthless.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.