Amos 4:1

KJV

¶ Hear this word, ye kine of Bashan, that [are] in the mountain of Samaria, which oppress the poor, which crush the needy, which say to their masters, Bring, and let us drink.

KJV (with Strong's)

Hear {H8085} this word {H1697}, ye kine {H6510} of Bashan {H1316}, that are in the mountain {H2022} of Samaria {H8111}, which oppress {H6231} the poor {H1800}, which crush {H7533} the needy {H34}, which say {H559} to their masters {H113}, Bring {H935}, and let us drink {H8354}.

Complete Jewish Bible

"Listen, you [lovely] cows of Bashan, who live on Mount Shomron, who oppress the poor and grind down the needy, who say to their husbands, 'Bring something to drink':

Berean Standard Bible

Hear this word, you cows of Bashan on Mount Samaria, you women who oppress the poor and crush the needy, who say to your husbands, “Bring us more to drink.”

American Standard Version

Hear this word, ye kine of Bashan, that are in the mountain of Samaria, that oppress the poor, that crush the needy, that say unto their lords, Bring, and let us drink.

Commentary

### SUMMARY
Amos 4:1 delivers a searing indictment against the wealthy and powerful women of Samaria, metaphorically likening them to "kine of Bashan"—fat, pampered cattle—who exploit the vulnerable. The prophet condemns their luxurious lifestyle, which is sustained by the oppression and crushing of the poor and needy, highlighting their moral depravity and insatiable desire for indulgence at the expense of justice.

### CONTEXT
* **Literary Context:** Amos 4:1 marks a distinct shift in the prophet's message. Chapters 1-2 detail God's judgment against surrounding nations and Judah, establishing a universal standard of righteousness before turning to Israel. Chapter 3 emphasizes Israel's unique covenant relationship with Yahweh, which brings greater accountability for their transgressions. Within this framework, chapter 4 specifically targets the elite of the Northern Kingdom, particularly the women, who are deeply implicated in the nation's social and moral decay. This verse serves as a direct, confrontational address, setting the stage for further pronouncements of judgment and calls for repentance in the subsequent verses of the chapter.

* **Historical & Cultural Context:** Amos prophesied during the reigns of Uzziah in Judah and Jeroboam II in Israel (c. 760-750 BCE), a period of significant economic prosperity and political stability for both kingdoms. However, this prosperity was unevenly distributed, leading to vast wealth disparities. Samaria, as the capital of the Northern Kingdom, was a hub of luxury and power, built on the "mountain of Samaria" [Samaria](/samaria/4 "Samaria - The Capital of Israel"). The wealthy elite, including prominent women, enjoyed lavish lifestyles, often at the expense of the poor through unjust economic practices, usury, and legal corruption. The reference to "Bashan" [Bashan](/bashan/1 "Bashan - A Fertile Region") evokes a region renowned for its fertile pastures and robust cattle, symbolizing the opulence and unfeeling nature of those being addressed.

* **Key Themes:** This verse powerfully contributes to several overarching themes in Amos and the prophetic literature. Firstly, **Social Injustice and Oppression** is central, as Amos explicitly condemns those "which oppress the poor" and "which crush the needy." This resonates with God's consistent demand for justice and care for the vulnerable, a theme echoed throughout the Law and Prophets (e.g., [Deuteronomy 24:14-15](/deuteronomy/24-14-15 "Deuteronomy 24:14-15 - Justice for the Poor")). Secondly, **Indulgence and Materialism** are exposed through the vivid portrayal of the women's insatiable desire for drink and luxury, demonstrating a spiritual blindness fueled by their physical appetites. Their cry, "Bring, and let us drink," exemplifies a self-centered pursuit of pleasure over righteousness. Lastly, the verse underscores the theme of **Divine Judgment and Accountability**, as Amos, speaking for God, directly confronts the powerful, signaling that their actions have not gone unnoticed and will incur divine wrath, emphasizing that privilege does not exempt one from God's righteous standards (cf. [Amos 3:2](/amos/3-2 "Amos 3:2 - Israel's Greater Accountability")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **kine (Hebrew, _pârâh'_):** H6510, feminine of פַּר; a heifer; cow, heifer, kine. In this context, "kine of Bashan" is a derogatory and highly symbolic term. Bashan was known for its rich pastures, producing large, well-fed, and strong cattle. Applying this to the women of Samaria, Amos vividly portrays them as fat, pampered, and unfeeling, living in luxury and oblivious to the suffering they cause. The term emphasizes their physical indulgence and spiritual insensitivity.
* **oppress (Hebrew, _ʻâshaq'_):** H6231, a primitive root; to press upon, i.e. oppress, defraud, violate, overflow. This word signifies a forceful, unjust imposition of power, often involving exploitation or extortion. It describes actions that cause distress, injury, or hardship to others, particularly the vulnerable. Here, it highlights the active and intentional nature of their exploitation of the poor.
* **crush (Hebrew, _râtsats'_):** H7533, a primitive root; to crack in pieces, literally or figuratively; break, bruise, crush, discourage, oppress, struggle together. This term intensifies "oppress," suggesting a more violent and destructive form of mistreatment. It implies breaking the spirit or livelihood of the needy, leaving them utterly destitute and without hope. The combination of "oppress" and "crush" paints a grim picture of systemic and severe injustice.

#### Verse Breakdown
* **"Hear this word, ye kine of Bashan, that are in the mountain of Samaria":** Amos begins with a direct, imperative call to attention, "Hear this word," emphasizing the divine authority behind his message. He then immediately launches into the scathing metaphor, addressing the elite women of Samaria as "kine of Bashan." This immediately conveys their pampered, well-fed, and unfeeling nature, contrasting sharply with the suffering of the poor. Their location "in the mountain of Samaria" underscores their position of privilege and power in the capital city.
* **"which oppress the poor":** This clause directly states the primary accusation against these women. They are not merely living in luxury but actively engaging in practices that exploit and burden the economically disadvantaged. This oppression would have manifested in various forms, such as unfair labor practices, excessive interest rates on loans, or corrupt legal dealings that favored the wealthy.
* **"which crush the needy":** This further intensifies the accusation, indicating a more severe and devastating form of exploitation. To "crush" implies breaking the spirit, livelihood, or very existence of the vulnerable. It speaks to a ruthless disregard for human dignity and well-being, leaving the poor and needy utterly destitute and without recourse.
* **"which say to their masters, Bring, and let us drink":** This final clause exposes their insatiable appetite for indulgence and their parasitic relationship with their "masters" (likely their husbands or male heads of households). It reveals their self-centered focus on pleasure and luxury, demonstrating a complete detachment from the consequences of their actions on others. Their demand for drink symbolizes their excessive and unbridled pursuit of gratification, fueled by the very wealth obtained through oppression.

#### Literary Devices
The most prominent literary device in Amos 4:1 is **Metaphor**. The powerful and memorable image of "kine of Bashan" is a direct metaphorical comparison of the women of Samaria to fat, well-fed cattle. This metaphor is deeply insulting, portraying them as physically bloated from indulgence, spiritually dull, and lacking in compassion, much like unthinking animals. It highlights their complacency and the stark contrast between their luxurious lives and the destitution of those they exploit. Additionally, **Personification** is subtly employed as these "kine" are depicted as speaking and issuing commands ("Bring, and let us drink"), attributing human actions and desires to animals. This device further emphasizes their active role in demanding and consuming the fruits of injustice, making their culpability undeniable. The use of **Parallelism** in "oppress the poor" and "crush the needy" also reinforces the severity and consistency of their unjust actions.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Amos 4:1 powerfully articulates God's profound concern for justice and His unwavering opposition to social oppression. The prophet's condemnation of the wealthy elite of Samaria underscores the theological principle that true worship and faithfulness to God are inextricably linked to ethical conduct and compassion for the vulnerable. God's covenant with Israel included explicit commands to care for the poor, the widow, and the orphan, and their failure to uphold these standards constituted a direct affront to His character. This verse serves as a stark reminder that material prosperity, when gained through injustice and consumed in self-indulgence, invites divine judgment rather than blessing. It highlights that God values righteous living and equitable treatment of all people far above ritualistic observance or outward displays of piety.

* [Isaiah 1:17](/isaiah/1-17 "Isaiah 1:17 - Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.")
* [Micah 6:8](/micah/6-8 "Micah 6:8 - What does the Lord require of you but to do justly, and to love mercy, and to walk humbly with your God?")
* [Proverbs 28:27](/proverbs/28-27 "Proverbs 28:27 - He that giveth unto the poor shall not lack: but he that hideth his eyes shall have many a curse.")

### REFLECTION AND APPLICATION
Amos 4:1 remains profoundly relevant for believers today, challenging us to critically examine our own lives, communities, and societal structures. The "kine of Bashan" metaphor serves as a powerful warning against the dangers of affluence, comfort, and spiritual complacency that can lead to insensitivity towards the suffering of others. It calls us to recognize that true prosperity is not merely material wealth but is measured by how justly and compassionately we live, especially in relation to the marginalized. This passage compels us to move beyond passive observation of injustice to active engagement in seeking righteousness. It demands that we consider the source of our comforts and question whether our lifestyles inadvertently contribute to the oppression or neglect of the needy. Ultimately, Amos challenges us to align our priorities with God's heart for justice and mercy, ensuring that our pursuit of personal well-being does not come at the expense of our neighbor's dignity or God's righteous standards.

#### Questions for Reflection
* **In what ways might I, or my community, be susceptible to the "kine of Bashan" mentality of self-indulgence and detachment from the struggles of others?**
* **How can I actively identify and challenge systems or practices that "oppress the poor" or "crush the needy" in my sphere of influence?**
* **What practical steps can I take to ensure my resources and lifestyle reflect God's call for justice and generosity rather than self-centered consumption?**

### FAQ

**What is the significance of the phrase "kine of Bashan" in Amos 4:1?**

Answer: The phrase "kine of Bashan" [Amos 4:1](/amos/4-1 "Amos 4:1 - Kine of Bashan") is a powerful and derogatory metaphor used by the prophet Amos to describe the wealthy and privileged women of Samaria. Bashan was a region east of the Jordan River known for its fertile pastures and robust, well-fed cattle. By likening the women to these "kine," Amos is not only insulting them but also vividly portraying their physical indulgence, their pampered and luxurious lifestyles, and their spiritual insensitivity. They are depicted as being fat and complacent, oblivious to the suffering of the poor and needy whom they oppress. The metaphor emphasizes their unfeeling nature, their excessive consumption, and their moral blindness, highlighting the stark contrast between their opulence and the destitution of those around them.

### CHRIST-CENTERED FULFILLMENT
Amos 4:1, with its scathing indictment of those who oppress the poor, finds its ultimate fulfillment and counterpoint in the person and ministry of Jesus Christ. While Amos condemns the "kine of Bashan" for their self-indulgence and exploitation, Jesus consistently identified with and ministered to the marginalized, the poor, and the oppressed. He declared His mission to "preach the gospel to the poor... to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised" ([Luke 4:18](/luke/4-18 "Luke 4:18 - Jesus' Mission Statement")). Unlike the wealthy elite who crushed the needy, Jesus taught radical generosity and warned against the dangers of wealth that leads to spiritual blindness ([Matthew 6:24](/matthew/6-24 "Matthew 6:24 - Cannot serve God and money") or [Luke 12:16-21](/luke/12-16-21 "Luke 12:16-21 - Parable of the Rich Fool")). His life was a perfect embodiment of justice and mercy, culminating in His sacrificial death on the cross, which broke the power of sin and oppression, offering true liberation to all who believe. The "masters" to whom the "kine" cried for drink stand in stark contrast to Christ, the true Master and Lord, who gave His life as a ransom for many ([Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man came to serve")). Through Him, the righteous demands of God for justice are met, and a new humanity is called to live not in self-indulgence, but in sacrificial love for one another, especially the least of these ([Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Whatever you did for one of the least of these brothers and sisters of mine, you did for me.")).

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

Psalms 22:12

Many bulls have compassed me: strong [bulls] of Bashan have beset me round.

Amos 6:1

¶ Woe to them [that are] at ease in Zion, and trust in the mountain of Samaria, [which are] named chief of the nations, to whom the house of Israel came!

Amos 5:11

Forasmuch therefore as your treading [is] upon the poor, and ye take from him burdens of wheat: ye have built houses of hewn stone, but ye shall not dwell in them; ye have planted pleasant vineyards, but ye shall not drink wine of them.

Ezekiel 39:18

Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bullocks, all of them fatlings of Bashan.

Ecclesiastes 4:1

¶ So I returned, and considered all the oppressions that are done under the sun: and behold the tears of [such as were] oppressed, and they had no comforter; and on the side of their oppressors [there was] power; but they had no comforter.

Amos 3:9

¶ Publish in the palaces at Ashdod, and in the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold the great tumults in the midst thereof, and the oppressed in the midst thereof.

Amos 3:10

For they know not to do right, saith the LORD, who store up violence and robbery in their palaces.