Amos 2:7

KJV

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:

KJV (with Strong's)

That pant {H7602} after the dust {H6083} of the earth {H776} on the head {H7218} of the poor {H1800}, and turn aside {H5186} the way {H1870} of the meek {H6035}: and a man {H376} and his father {H1} will go {H3212} in unto the same maid {H5291}, to profane {H2490} my holy {H6944} name {H8034}:

Complete Jewish Bible

grinding the heads of the poor in the dust and pushing the lowly out of the way; father and son sleep with the same girl, profaning my holy name;

Berean Standard Bible

They trample on the heads of the poor as on the dust of the earth; they push the needy out of their way. A man and his father have relations with the same girl and so profane My holy name.

American Standard Version

they 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 go unto the same maiden, to profane my holy name:

Commentary

### SUMMARY
Amos 2:7 delivers a searing indictment against the Northern Kingdom of Israel, exposing a society utterly devoid of justice and moral integrity. The verse condemns their insatiable greed and oppression that pushes the vulnerable to utter destitution, their perversion of the legal system against the humble, and their shocking sexual depravity, epitomized by a father and son sharing the same woman, all of which served to grievously dishonor and desecrate the holy name of God.

### CONTEXT
* **Literary Context:** Amos 2:7 is part of a series of oracles of judgment delivered by the prophet Amos, following pronouncements against various surrounding nations (Syria, Philistia, Tyre, Edom, Ammon, Moab) and Judah, before culminating in a detailed indictment against Israel. This specific verse falls within the most extensive and severe oracle directed at Israel (Amos 2:6-16), detailing the specific transgressions that have provoked divine wrath. It immediately follows a general condemnation of Israel for selling the righteous for silver and the needy for a pair of shoes, setting the stage for more graphic examples of their social and moral decay. The sins listed in Amos 2:7-8 are presented as direct violations of the covenant God made with Israel, underscoring the severity of their apostasy and justifying the impending judgment.
* **Historical & Cultural Context:** Amos prophesied during the prosperous reign of Jeroboam II in the Northern Kingdom of Israel (c. 786-746 BCE). This period saw significant economic growth and territorial expansion, but this prosperity was largely concentrated among the elite, leading to a widening gap between the rich and the poor. The cultural context reveals a society that had adopted many Canaanite practices, including syncretistic worship involving fertility cults and ritual prostitution, which blurred the lines of moral purity. The legal system, intended to protect the vulnerable, had become corrupted, with judges and powerful individuals perverting justice for personal gain. Family structures and sexual ethics, once governed by Mosaic Law, were eroding, leading to acts of incest and sexual immorality that were anathema to God's holiness.
* **Key Themes:** Amos 2:7 powerfully contributes to several overarching themes in the book of Amos. Firstly, it highlights the theme of **social injustice and oppression**, demonstrating how the wealthy and powerful exploited the poor and meek, a pervasive concern throughout Amos's prophecy (e.g., [Amos 4:1](/amos/4-1 "Amos 4:1 - Oppression of the Poor")). Secondly, it underscores the theme of **moral corruption and sexual depravity**, showing how Israel had abandoned God's standards for purity and familial sanctity, directly violating the covenant. Thirdly, and most critically, it emphasizes the theme of **profaning God's holy name**. The actions described are not merely private sins but public affronts that desecrate God's reputation and character among the nations, turning His chosen people into a source of shame rather than a light. This theme resonates with the call to holiness found throughout the Old Testament, such as in [Leviticus 19:2](/leviticus/19-2 "Leviticus 19:2 - Be Holy, For I Am Holy").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **poor (Hebrew, _dal'_):** From H1800, meaning "dangling, i.e. (by implication) weak or thin; lean, needy, poor (man), weaker." This word emphasizes the extreme vulnerability and diminished state of those being oppressed, highlighting their powerlessness and dependence, making the exploitation by the wealthy even more reprehensible in God's eyes.
* **maid (Hebrew, _naʻărâh'_):** From H5291, feminine of `naʻar`, meaning "a girl (from infancy to adolescence); damsel, maid(-en), young (woman)." The use of this term suggests the youth and potential innocence of the victim, making the act of a father and son sharing her an even more egregious violation of moral and familial boundaries, indicative of profound depravity.
* **profane (Hebrew, _châlal'_):** From H2490, meaning "to bore, i.e. (by implication) to wound, to dissolve; figuratively, to profane (a person, place or thing), to break (one's word), to begin (as if by an 'opening wedge'); to play (the flute)." This crucial word directly links Israel's moral failures, particularly the sexual perversion, to a deliberate desecration of God's holy character and reputation. It signifies making common or defiling that which is sacred, indicating a direct affront to God's holiness.

#### Verse Breakdown
* **"That pant after the dust of the earth on the head of the poor":** This vivid imagery portrays an insatiable greed and extreme oppression. "Pant after" suggests an eager, almost desperate desire. "Dust of the earth on the head of the poor" likely signifies pushing the poor to such utter destitution and humiliation that they are reduced to groveling in the dust, a sign of extreme mourning, despair, or abject poverty. It implies a desire not just for their possessions, but for their complete ruin and degradation.
* **"and turn aside the way of the meek":** This refers to the perversion of justice within the legal and social systems. The "meek" (Hebrew: `ʻânâv`) are the humble, the oppressed, those without power or influence. To "turn aside their way" means to deny them justice, to obstruct their legal recourse, or to actively oppress them in courts and public life, ensuring that their rights are disregarded and their pleas ignored.
* **"and a man and his father will go in unto the [same] maid":** This describes a shocking act of sexual immorality, specifically incest or a severe form of sexual perversion, where a father and son share sexual relations with the same young woman. This act is a clear violation of Mosaic Law (e.g., [Leviticus 18:15](/leviticus/18-15 "Leviticus 18:15 - Uncovering a Daughter-in-Law's Nakedness")) and demonstrates a complete breakdown of moral and familial boundaries within Israelite society.
* **"to profane my holy name":** This clause reveals the ultimate consequence and theological significance of Israel's actions. Their social injustice and sexual depravity were not merely civil offenses or private sins; they were public acts that brought shame and dishonor to the very name and character of God. By engaging in such unholy practices, Israel, as God's chosen people, defiled His reputation among the nations, making common and contemptible that which was meant to be sacred and revered.

#### Literary Devices
Amos 2:7 employs powerful **Imagery** to convey the depth of Israel's sin. The phrase "pant after the dust of the earth on the head of the poor" creates a visceral picture of extreme greed and oppression, depicting the oppressors as ravenous beasts desiring the complete ruin and humiliation of the vulnerable. This is further intensified by **Hyperbole**, as the desire for "dust" emphasizes an insatiable craving that goes beyond mere material gain, aiming for total degradation. The verse also utilizes **Antithesis** by juxtaposing the utterly unholy actions of Israel with the inherent holiness of God's name, highlighting the profound contradiction and offense. The phrase "dust on the head" can also be seen as **Metonymy**, where the physical act symbolizes the complete destitution and mourning forced upon the poor. These devices combine to create a stark and memorable condemnation, underscoring the severity of Israel's moral and spiritual decay in God's eyes.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Amos 2:7 is a profound theological statement on the interconnectedness of social justice, personal morality, and the honor of God's name. It reveals that God's holiness is not merely an abstract concept but is intimately tied to the ethical conduct of His people. When Israel oppressed the poor, perverted justice, and engaged in sexual immorality, they were not just breaking human laws; they were directly assaulting God's character and desecrating His sacred identity. This verse underscores the biblical truth that true worship and covenant faithfulness are demonstrated not only in ritual but, more importantly, in righteous living that reflects God's own justice, compassion, and purity in society. The profaning of God's name through unholy living is a recurring prophetic concern, emphasizing that the witness of God's people directly impacts how the world perceives Him.

* [Deuteronomy 24:14-15](/deuteronomy/24-14-15 "Deuteronomy 24:14-15 - Justice for the Poor and Sojourner")
* [Leviticus 18:21-25](/leviticus/18-21-25 "Leviticus 18:21-25 - Abominations and Defilement of the Land")
* [Ezekiel 36:20-23](/ezekiel/36-20-23 "Ezekiel 36:20-23 - God's Name Profaned Among the Nations")

### REFLECTION AND APPLICATION
Amos 2:7 serves as a timeless mirror reflecting the persistent human tendency towards greed, injustice, and moral decay, and its devastating impact on both society and our relationship with God. In our contemporary world, the "dust of the earth on the head of the poor" can manifest as systemic economic exploitation, predatory lending, or policies that marginalize the vulnerable. "Turning aside the way of the meek" can be seen in legal systems that favor the powerful, discrimination against minority groups, or the silencing of those without a voice. The sexual immorality, though perhaps not always in the exact form described, speaks to a broader cultural erosion of sexual ethics, the objectification of individuals, and the breakdown of healthy family structures. For believers, this verse is a potent reminder that our faith must translate into concrete action: advocating for justice, showing compassion to the marginalized, upholding biblical sexual ethics, and living lives that consistently honor God's name. Our conduct, both personal and corporate, should always aim to glorify God, not bring Him shame.

#### Questions for Reflection
* **In what ways might I, or the communities I belong to, inadvertently "pant after the dust of the earth on the head of the poor" through our choices or complacency?**
* **How does the concept of "turning aside the way of the meek" manifest in modern society, and what can I do to stand for justice?**
* **How does my personal conduct, particularly in areas of morality and integrity, either honor or profane God's holy name in the eyes of the world?**
* **What specific steps can I take to live a life that more consistently reflects God's justice, holiness, and compassion?**

### FAQ

**What does "pant after the dust of the earth on the head of the poor" truly mean?**

Answer: This vivid imagery describes an extreme form of oppression and greed. To "pant after" suggests an eager, almost desperate craving or desire. "Dust of the earth on the head of the poor" signifies pushing the poor to the absolute lowest state of destitution, humiliation, and despair. In ancient Near Eastern cultures, putting dust or ashes on one's head was a sign of deep mourning, humiliation, or abject sorrow. Therefore, the phrase implies that the oppressors not only desired the material possessions of the poor but wished for their complete ruin, degradation, and even their death, reducing them to a state where they were literally groveling in the dust or covered in it as a sign of their utter defeat and misery. It highlights an insatiable and cruel desire to exploit the most vulnerable to their absolute breaking point.

**Why is the sexual immorality described in Amos 2:7 so severely condemned and linked to "profaning God's holy name"?**

Answer: The act of a father and son sharing the same "maid" (likely a young woman, possibly a cult prostitute or slave) is a clear violation of God's explicit laws against incest and sexual perversion, as detailed in [Leviticus 18](/leviticus/18 "Leviticus 18 - Forbidden Sexual Relations"). Such acts were considered abominable and defiling to the land and the people. The severity of the condemnation stems from several factors: it violates familial sanctity, demonstrates a complete breakdown of moral boundaries, and often involved the exploitation of vulnerable individuals. Most critically, these actions were not merely private sins but public acts of rebellion against God's covenant and His character. As God's chosen people, Israel was meant to reflect His holiness to the world. When they engaged in such depravity, they brought shame and dishonor to God's reputation, essentially treating His sacred name as common or defiled. This "profaning" of God's name was a direct affront to His unique, pure, and holy identity, and it undermined the very purpose for which Israel was called.

### CHRIST-CENTERED FULFILLMENT
Amos 2:7, with its stark portrayal of Israel's sin—social injustice, sexual depravity, and the profaning of God's holy name—finds its ultimate fulfillment and resolution in Jesus Christ. The systemic injustice and moral corruption that characterized Israel's society are a testament to humanity's fallen nature, a condition that only Christ can redeem. Jesus perfectly embodies the justice and righteousness that Israel failed to uphold, consistently advocating for the poor and meek, and condemning the oppression of the vulnerable (e.g., [Matthew 25:31-46](/matthew/25-31-46 "Matthew 25:31-46 - The Judgment of the Nations")). He is the one who perfectly honors God's name through His obedient life and ministry, never profaning it but always glorifying His Father (e.g., [John 17:4](/john/17-4 "John 17:4 - Jesus Glorifies the Father")). Furthermore, the sexual immorality condemned in Amos points to the pervasive sin that defiles humanity. Christ's atoning sacrifice on the cross provides the cleansing from all sin, including sexual impurity, offering a path to true holiness and purity that Israel could not achieve through the Law (e.g., [1 Corinthians 6:18-20](/1_corinthians/6-18-20 "1 Corinthians 6:18-20 - Flee Sexual Immorality")). Through union with Christ, believers are empowered by the Holy Spirit to live lives that reflect God's justice and holiness, no longer profaning His name but rather bearing witness to His transformative power, becoming a people who truly hallow His name by their lives and actions (e.g., [1 Peter 2:9-10](/1_peter/2-9-10 "1 Peter 2:9-10 - A Chosen Race, a Royal Priesthood")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Amos 5:12

For I know your manifold transgressions and your mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gate [from their right].

Ezekiel 22:11

And one hath committed abomination with his neighbour's wife; and another hath lewdly defiled his daughter in law; and another in thee hath humbled his sister, his father's daughter.

Isaiah 10:2

To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and [that] they may rob the fatherless!

Micah 2:9

The women of my people have ye cast out from their pleasant houses; from their children have ye taken away my glory for ever.

Micah 2:2

And they covet fields, and take [them] by violence; and houses, and take [them] away: so they oppress a man and his house, even a man and his heritage.

1 Corinthians 5:1

¶ It is reported commonly [that there is] fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife.

1 Kings 21:4

And Ahab came into his house heavy and displeased because of the word which Naboth the Jezreelite had spoken to him: for he had said, I will not give thee the inheritance of my fathers. And he laid him down upon his bed, and turned away his face, and would eat no bread.