Amo 7:1 | KD | STEP | The first two visions. - -3. The Locusts. - Amo 7:1. “Thus the Lord Jehovah showed me; and, behold, He formed locusts in the beginning of the springing up of the second crop; and, behold, it was a second crop after the king’s mowing. Amo 7:2. And it came to pass, when they had finished eating the vegetable of the land, I said, Lord Jehovah, forgive, I pray: how can Jacob stand? for he is small. Amo 7:3. Jehovah repented of this: It shall not take place, saith Jehovah.” The formula, “Thus the Lord Jehovah showed me,” is common to this and the three following visions ( , , and ), with this trifling difference, that in the third ( ) the subject (the Lord Jehovah) is omitted, and 'Adōnâi (the Lord) is inserted instead, after vehinnēh (and behold). הראני denotes seeing with the eyes of the mind - a visionary seeing. These visions are not merely pictures of a judgment which was ever threatening, and drawing nearer and nearer (Baur); still less are they merely poetical fictions, or forms of drapery selected arbitrarily, for the purpose of clothing the prophet’s thoughts; but they are inward intuitions, produced by the Spirit of God, which set forth the punitive judgments of God. Kōh ( ita , thus) points to what follows, and vehinnēh (and behold) introduces the thing seen. Amos sees the Lord form locusts. Baur proposes to alter יוצר (forming) into יצר (forms), but without any reason, and without observing that in all three visions of this chapter hinnēh is followed by a participle (קרא in , and נצּב in ), and that the 'Adōnâi which stands before נצּב in shows very clearly that this noun is simply omitted in , because 'AdōnâI Yehōvâh has immediately preceded it. גּבי (a poetical form for גּבה, analogous to שׂדי for שׂדה, and contracted into גּוב in ) signifies locusts, the only question being, whether this meaning is derived from גּוּב = Arab. jâb , to cut, or from גּבה = Arab. jb‛a , to creep forth (out of the earth). The fixing of the time has an important bearing upon the meaning of the vision: viz., “at the beginning of the springing up of the second crop (of grass);” especially when taken in connection with the explanation, “after the mowings of the king.” These definitions cannot be merely intended as outward chronological data. For, in the first place, nothing is known of the existence of any right or prerogative on the part of the kings of Israel, to have the early crop in the meadow land throughout the country mown for the support of their horses and mules (1Ki 18:5), so that their subjects could only get the second crop for their own cattle. Moreover, if the second crop, “after the king’s mowings,” were to be interpreted literally in this manner, it would decidedly weaken the significance of the vision. For if the locusts did not appear till after the king had got in the hay for the supply of his own mews, and so only devoured the second crop of grass as it grew, this plague would fall upon the people alone, and not at all upon the king. But such an exemption of the king from the judgment is evidently at variance with the meaning of this and the following visions. Consequently the definition of the time must be interpreted spiritually, in accordance with the idea of the vision. The king, who has had the early grass mown, is Jehovah; and the mowing of the grass denotes the judgments which Jehovah has already executed upon Israel. The growing of the second crop is a figurative representation of the prosperity which flourished again after those judgments; in actual fact, therefore, it denotes the time when the dawn had risen again for Israel ( ). Then the locusts came and devoured all the vegetables of the earth. עשׂב הארץ is not the second crop; for עשׂב does not mean grass, but vegetables, the plants of the field (see at ). and require that this meaning should be retained. When the locusts had already eaten the vegetables of the earth, the prophet interceded, and the Lord interposed with deliverance. This intercession would have been too late after the consumption of the second crop. On the other hand, when the vegetables had been consumed, there was still reason to fear that the consumption of the second crop of grass would follow; and this is averted at the prophet’s intercession. והיה for ויהי, as in ; , etc. סלח־נא, pray forgive, sc. the guilt of the people (cf. Num 14:19). מי יקוּם, how (מי qualis ) can Jacob (the nation of Israel) stand (not arise), since it is small? קטן, small, i.e., so poor in sources and means of help, that it cannot endure this stroke; not “so crushed already, that a very light calamity would destroy it” (Rosenmüller). for נחם על, see Exo 32:14. זאת (this) refers to the destruction of the people indicated in מי יקוּם; and זאת is also to be supplied as the subject to לא תהיה.

‏ Amos 7:1

Visions of the Locusts, the Fire, and the Plumb-Line. The Prophet’s Experience at Bethel - Amos 7 Amo 7:1-3

The first two visions. - Amo 7:1-3. The Locusts. - Amo 7:1. “Thus the Lord Jehovah showed me; and, behold, He formed locusts in the beginning of the springing up of the second crop; and, behold, it was a second crop after the king’s mowing. Amo 7:2. And it came to pass, when they had finished eating the vegetable of the land, I said, Lord Jehovah, forgive, I pray: how can Jacob stand? for he is small. Amo 7:3. Jehovah repented of this: It shall not take place, saith Jehovah.” The formula, “Thus the Lord Jehovah showed me,” is common to this and the three following visions (Amo 7:4, Amo 7:7, and Amo 8:1), with this trifling difference, that in the third (Amo 7:7) the subject (the Lord Jehovah) is omitted, and 'Adōnâi (the Lord) is inserted instead, after vehinnēh (and behold). הראני denotes seeing with the eyes of the mind - a visionary seeing. These visions are not merely pictures of a judgment which was ever threatening, and drawing nearer and nearer (Baur); still less are they merely poetical fictions, or forms of drapery selected arbitrarily, for the purpose of clothing the prophet’s thoughts; but they are inward intuitions, produced by the Spirit of God, which set forth the punitive judgments of God. Kōh (ita, thus) points to what follows, and vehinnēh (and behold) introduces the thing seen. Amos sees the Lord form locusts. Baur proposes to alter יוצר (forming) into יצר (forms), but without any reason, and without observing that in all three visions of this chapter hinnēh is followed by a participle (קרא in Amo 7:4, and נצּב in Amo 7:7), and that the 'Adōnâi which stands before נצּב in Amo 7:7 shows very clearly that this noun is simply omitted in Amo 7:1, because 'AdōnâI Yehōvâh has immediately preceded it. גּבי (a poetical form for גּבה, analogous to שׂדי for שׂדה, and contracted into גּוב in Nah 3:17) signifies locusts, the only question being, whether this meaning is derived from גּוּב = Arab. jâb, to cut, or from גּבה = Arab. jb‛a, to creep forth (out of the earth). The fixing of the time has an important bearing upon the meaning of the vision: viz., “at the beginning of the springing up of the second crop (of grass);” especially when taken in connection with the explanation, “after the mowings of the king.” These definitions cannot be merely intended as outward chronological data. For, in the first place, nothing is known of the existence of any right or prerogative on the part of the kings of Israel, to have the early crop in the meadow land throughout the country mown for the support of their horses and mules (1Ki 18:5), so that their subjects could only get the second crop for their own cattle. Moreover, if the second crop, “after the king’s mowings,” were to be interpreted literally in this manner, it would decidedly weaken the significance of the vision. For if the locusts did not appear till after the king had got in the hay for the supply of his own mews, and so only devoured the second crop of grass as it grew, this plague would fall upon the people alone, and not at all upon the king. But such an exemption of the king from the judgment is evidently at variance with the meaning of this and the following visions. Consequently the definition of the time must be interpreted spiritually, in accordance with the idea of the vision. The king, who has had the early grass mown, is Jehovah; and the mowing of the grass denotes the judgments which Jehovah has already executed upon Israel. The growing of the second crop is a figurative representation of the prosperity which flourished again after those judgments; in actual fact, therefore, it denotes the time when the dawn had risen again for Israel (Amo 4:13). Then the locusts came and devoured all the vegetables of the earth. עשׂב הארץ is not the second crop; for עשׂב does not mean grass, but vegetables, the plants of the field (see at Gen 1:11). Amo 7:2 and Amo 7:3 require that this meaning should be retained. When the locusts had already eaten the vegetables of the earth, the prophet interceded, and the Lord interposed with deliverance. This intercession would have been too late after the consumption of the second crop. On the other hand, when the vegetables had been consumed, there was still reason to fear that the consumption of the second crop of grass would follow; and this is averted at the prophet’s intercession. והיה for ויהי, as in 1Sa 17:48; Jer 37:11, etc. סלח־נא, pray forgive, sc. the guilt of the people (cf. Num 14:19). מי יקוּם, how (מי qualis) can Jacob (the nation of Israel) stand (not arise), since it is small? קטן, small, i.e., so poor in sources and means of help, that it cannot endure this stroke; not “so crushed already, that a very light calamity would destroy it” (Rosenmüller). for נחם על, see Exo 32:14. זאת (this) refers to the destruction of the people indicated in מי יקוּם; and זאת is also to be supplied as the subject to לא תהיה.