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:
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}:
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;
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.
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:
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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.
Amos 2:7 delivers a scathing indictment against the people of Israel, highlighting their profound moral and social decay. This verse, part of Amos's pronouncements of judgment, exposes a society marked by extreme injustice and egregious sexual immorality, all of which served to dishonor God's holy name.
Context
The prophet Amos, a shepherd from Judah, was called by God to prophesy primarily to the Northern Kingdom of Israel during a period of relative prosperity under King Jeroboam II. Despite their economic success, Israel had fallen into deep spiritual apostasy and severe social injustice. Amos's message consistently condemned their oppression of the poor, their corrupt legal system, and their syncretistic worship, warning them of impending divine judgment. This verse specifically details some of the most offensive sins that provoked God's wrath.
Key Themes
Extreme Oppression and Injustice
The opening phrase, "That pant after the dust of the earth on the head of the poor," vividly portrays the depth of the oppressors' greed and cruelty. This imagery suggests a desire to utterly impoverish the poor, pushing them to such destitution that they are reduced to groveling in the dust, or perhaps even wishing them to bear dust on their heads as a sign of extreme mourning and humiliation. It speaks to a profound lack of compassion and an insatiable desire to exploit the most vulnerable. Furthermore, "and turn aside the way of the meek" refers to the perversion of justice, where the rights of the humble and defenseless were disregarded or actively undermined in legal and social settings. This stands in stark contrast to God's command for justice and righteousness, a theme echoed throughout the prophetic books, such as in Micah 6:8, which calls for doing justly and loving mercy.
Profound Sexual Immorality and Profaning God's Name
The latter part of the verse, "and a man and his father will go in unto the [same] maid, to profane my holy name," exposes a shocking level of sexual depravity. This refers to a father and son sharing the same woman, which is a clear violation of God's laws against incest and sexual perversion (Leviticus 18:6-20 explicitly forbids such relations). Whether the "maid" was a cult prostitute, a slave girl, or another young woman, the act itself demonstrates an utter disregard for moral boundaries and familial sanctity. The most critical aspect is the stated purpose: "to profane my holy name." This indicates that these actions were not merely private sins but public acts of dishonor against God Himself, bringing shame to His reputation and defiling His covenant people.
Linguistic Insights
The Hebrew word for "profane" (ḥālal) carries the meaning of to pollute, defile, or make common that which is sacred. It signifies a desecration of God's holiness and His unique, revered identity. This emphasizes that Israel's moral failures were not just social grievances but direct affronts to the divine character.
Practical Application
Amos 2:7 serves as a timeless warning that God cares deeply about both social justice and personal morality. The prophet reminds us that extreme greed, the oppression of the vulnerable, and rampant sexual immorality are not trivial matters in God's eyes. These sins not only harm society but also bring dishonor to God's name. Believers today are called to live lives that reflect God's righteousness, actively working for justice, showing compassion to the poor, and upholding moral purity, understanding that our conduct impacts how God is perceived in the world. Our actions should always seek to glorify God's name, not profane it.