Amos 5:1

KJV

¶ Hear ye this word which I take up against you, [even] a lamentation, O house of Israel.

KJV (with Strong's)

Hear {H8085} ye this word {H1697} which I take up {H5375} against you, even a lamentation {H7015}, O house {H1004} of Israel {H3478}.

Complete Jewish Bible

Hear this word that I take up against you in lament, house of Isra'el:

Berean Standard Bible

Hear this word, O house of Israel, this lamentation I take up against you:

American Standard Version

Hear ye this word which I take up for a lamentation over you, O house of Israel.

Commentary

### SUMMARY
Amos 5:1 introduces a profound and startling divine pronouncement, presented not as a typical prophetic oracle but as a funeral lamentation, or dirge, directed at the northern kingdom of Israel. This opening immediately sets a somber, almost morbid, tone, signaling the prophet's grave message of impending judgment and national demise, even while the nation enjoyed a period of apparent prosperity and security. It is a shocking call to attention, demanding Israel to "hear" the word of the Lord concerning their inevitable downfall.

### CONTEXT
* **Literary Context:** Amos 5:1 marks a significant shift in the book of Amos. Following the initial series of oracles against the surrounding nations and Judah (Amos 1-2), and prior messages of judgment specifically against Israel (Amos 3-4), this verse inaugurates a new section characterized by a series of "woe" oracles and appeals for repentance. The "lamentation" (Hebrew: *qinah*) serves as a literary device, framing the subsequent judgments and calls to seek the Lord. It sets the stage for the detailed indictments of social injustice and religious hypocrisy that follow in [Amos 5:7-13](/amos/5-7-13 "Amos 5:7-13 - Injustice and Oppression") and the repeated calls to "seek the Lord and live" found in [Amos 5:4](/amos/5-4 "Amos 5:4 - Seek the Lord and Live") and [Amos 5:6](/amos/5-6 "Amos 5:6 - Seek the Lord, Lest He Break Out").
* **Historical & Cultural Context:** The prophet Amos delivered his message during the reigns of Uzziah in Judah and Jeroboam II in Israel, a period of remarkable economic prosperity and political stability for the northern kingdom. Despite this outward success, the nation was plagued by profound spiritual decay, widespread idolatry (syncretistic worship at Bethel and Dan), and egregious social injustice, where the wealthy oppressed the poor and the legal system was corrupted. Culturally, a "lamentation" or funeral dirge (*qinah*) was a familiar form of mournful song, typically performed at funerals to mourn the dead. By employing this genre at the outset of his message to a seemingly vibrant nation, Amos delivered a powerful, provocative, and deeply unsettling shock to his audience, implying that Israel was already as good as dead in God's eyes, or certainly on the precipice of national death.
* **Key Themes:** This verse, and the broader chapter, contribute to several overarching themes in Amos. Firstly, it underscores the theme of **Divine Sovereignty and Judgment**, asserting God's absolute authority over all nations, including His covenant people, and His righteous indignation against sin. Secondly, the call to "hear" and the subsequent "lamentation" highlight the theme of **Covenant Disobedience and Its Consequences**, reminding Israel of the curses outlined in the covenant for unfaithfulness, such as those found in [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses"). Thirdly, it powerfully introduces the theme of **Imminent Doom and National Demise**, portraying Israel's future as a funeral. Finally, despite the grim prognosis, the presence of a divine "word" and the subsequent calls to "seek the Lord" (e.g., [Amos 5:4](/amos/5-4 "Amos 5:4 - Seek the Lord and Live")) also subtly introduce the theme of **God's Persistent Call to Repentance**, even in the face of impending judgment.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Hear (Hebrew, _shâmaʻ'_):** This primitive root (H8085) means to hear intelligently, often with the strong implication of attention, obedience, and understanding. It is not merely about perceiving sound, but about listening with intent to respond. In the context of a divine pronouncement, it functions as an urgent command, demanding that Israel not only listen to the words but also internalize and act upon them. The prophet's use of this imperative underscores the critical nature of the message.
* **Word (Hebrew, _dâbâr'_):** Derived from the root meaning "to speak," this noun (H1697) is highly versatile, encompassing not just a spoken utterance but also a matter, thing, affair, or even a divine decree or oracle. By calling this message a "word," Amos emphasizes its divine origin and authoritative weight. It is not a human opinion or a casual observation, but a definitive declaration from God that carries the full force of His will and judgment.
* **Lamentation (Hebrew, _qîynâh'_):** This noun (H7015) specifically denotes a dirge or a song of mourning, traditionally sung at a funeral or in anticipation of death. Its use here is profoundly significant and shocking. Instead of a message of hope or a simple warning, Amos announces that the "word" he is bringing is already a funeral song for Israel. This immediate association with death underscores the certainty and severity of the impending judgment, portraying the nation as already spiritually and nationally deceased in God's sight.

#### Verse Breakdown
* **"Hear ye this word":** This is an urgent, imperative command, directed at the entire "house of Israel." It functions as an attention-grabber, demanding that the complacent and spiritually deaf nation pay close heed to the unprecedented message about to be delivered. It implies a demand for not just passive listening, but active, obedient reception.
* **"which I take up against you":** The "I" here is God Himself, speaking through His prophet Amos. The phrase "take up" (from H5375, _nâsâʼ_) implies lifting or raising, in this context, raising a pronouncement or a charge. The preposition "against you" clearly establishes the adversarial nature of this divine "word." It is not a word of comfort or blessing, but a word of indictment and judgment specifically directed at Israel for their transgressions.
* **"even a lamentation":** This is the shocking and central revelation of the verse. The "word" is not just a warning, but a *qinah*, a funeral dirge. This immediately conveys the gravity of Israel's spiritual condition and the certainty of their national demise. It is as if God is already singing a funeral song over a nation that, outwardly, still appears to be alive and thriving, highlighting the profound disconnect between their perceived prosperity and their true spiritual state.
* **"O house of Israel":** This direct address explicitly identifies the target of the lamentation: the northern kingdom of Israel. This distinguishes them from Judah and other nations, emphasizing that despite their covenant relationship with God, their persistent disobedience has led them to this dire pronouncement. It is a personal and direct indictment of God's chosen people.

#### Literary Devices
Amos 5:1 employs several powerful literary devices to convey its urgent and somber message. The most prominent is **Irony**, as the prophet delivers a "lamentation"—a song for the dead—to a nation that is still very much alive, prosperous, and seemingly secure. This creates a profound sense of foreboding and highlights the spiritual deadness beneath the surface of national vitality. Closely related is **Metaphor**, where Israel is implicitly likened to a corpse or a dying entity, already deserving of a funeral dirge. This vivid imagery is designed to shock the complacent audience into realizing the severity of their situation. The verse also utilizes **Direct Address** ("Hear ye," "O house of Israel"), which creates an immediate and personal connection with the audience, making the message inescapable. Finally, the entire verse functions as a **Prophetic Oracle**, a divinely inspired utterance delivered by a prophet, carrying the authority and weight of God's own voice.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Amos 5:1 serves as a stark reminder of God's unwavering righteousness and His commitment to justice, even when it means judging His own covenant people. It underscores the biblical principle that privilege does not exempt from accountability; in fact, greater privilege often entails greater responsibility. The "lamentation" reveals God's profound grief over His people's spiritual apostasy and social injustice, yet it is a grief that leads to righteous judgment. This divine sorrow over human sin and the subsequent, inevitable consequences are recurring themes throughout Scripture, demonstrating God's holiness and His demand for covenant faithfulness. The verse also highlights the nature of true prophecy: it is often uncomfortable, challenging, and confrontational, designed to expose sin and call for repentance, rather than merely offering comfort or affirmation.

* [Deuteronomy 28:15-68](/deuteronomy/28-15-68 "Deuteronomy 28:15-68 - Curses for Disobedience")
* [Jeremiah 7:13](/jeremiah/7-13 "Jeremiah 7:13 - Warnings Ignored")
* [Ezekiel 19:1-14](/ezekiel/19-1-14 "Ezekiel 19:1-14 - A Lament for Israel")

### REFLECTION AND APPLICATION
Amos 5:1, though ancient, resonates powerfully with contemporary relevance. It challenges us to confront the reality that outward prosperity or religious activity does not guarantee spiritual health or divine favor. Like ancient Israel, we can become complacent, mistaking material blessings for God's unqualified approval, while simultaneously neglecting justice, compassion, and true devotion. This verse serves as a sober warning to individuals, communities, and nations that God observes our moral and spiritual condition. It calls us to "hear" His word with open hearts, not just passively, but with an intention to obey and align our lives with His righteous standards. We are prompted to examine our own lives for areas of spiritual complacency, social injustice, or hypocrisy, and to respond with genuine repentance and a renewed commitment to seeking the Lord and pursuing righteousness, recognizing that true life and blessing are found only in Him.

#### Questions for Reflection
* **In what areas of my life or my community might there be a disconnect between outward appearance and true spiritual health, similar to ancient Israel?**
* **How seriously do I "hear" and heed God's warnings and calls to repentance, or do I tend to dismiss them when life seems comfortable?**
* **What specific actions can I take to address injustice or hypocrisy in my sphere of influence, reflecting God's demand for righteousness?**

### FAQ
**Why is it called a "lamentation" if Israel isn't dead yet?**

Answer: The use of "lamentation" (Hebrew: *qinah*) is a powerful prophetic device. It signifies that in God's eyes, Israel's spiritual condition is so dire, and their judgment so certain, that they are already considered as good as dead. It's a symbolic funeral dirge sung over a nation that is still physically alive but is spiritually and morally bankrupt, and thus doomed to national destruction. This shocking imagery was intended to jolt the complacent people into realizing the gravity and inevitability of their impending doom, as if their funeral had already been planned.

**Who is the "I" who takes up the word against Israel?**

Answer: The "I" in "which I take up against you" refers to Yahweh, the Lord God of Israel. While Amos is the messenger, he is explicitly stating that this "word" is not his own opinion or a human observation, but a direct, authoritative pronouncement from God Himself. The prophet is merely the vessel through whom God's message of judgment is delivered, emphasizing its divine origin and unchallengeable authority. This highlights the concept of divine inspiration in prophecy, where the prophet speaks on behalf of God, as seen in other prophetic books like [Jeremiah 1:9](/jeremiah/1-9 "Jeremiah 1:9 - The Lord Puts His Words in Jeremiah's Mouth").

**What was the primary sin of the "house of Israel" that led to this lamentation?**

Answer: The "house of Israel" (the northern kingdom) was guilty of a combination of grave sins. While they maintained outward religious practices, they were deeply involved in idolatry and syncretistic worship, mixing the worship of Yahweh with pagan practices at places like Bethel and Dan. More prominently, Amos condemns their rampant social injustice: the wealthy oppressed the poor, the legal system was corrupted, and the vulnerable were exploited. This spiritual apostasy and social decay constituted a profound breach of their covenant with God, leading to the divine judgment expressed in this lamentation. [Amos 5:7](/amos/5-7 "Amos 5:7 - Those Who Turn Justice to Wormwood") and [Amos 5:11-12](/amos/5-11-12 "Amos 5:11-12 - Oppression of the Poor") provide specific examples of these injustices.

### CHRIST-CENTERED FULFILLMENT
Amos 5:1, with its pronouncement of a lamentation over a spiritually dead nation, finds profound Christ-centered fulfillment and re-interpretation. Jesus Christ Himself is the ultimate "Word" of God, the perfect revelation of God's will and character, as declared in [John 1:1](/john/1-1 "John 1:1 - The Word Became Flesh") and [Hebrews 1:1-2](/hebrews/1-1-2 "Hebrews 1:1-2 - God Has Spoken by His Son"). He came to His own people, Israel, but they largely did not "hear" or receive Him, leading to His own lament over Jerusalem's spiritual blindness and impending destruction, as recorded in [Luke 19:41-44](/luke/19-41-44 "Luke 19:41-44 - Jesus Weeps Over Jerusalem"). Just as Amos delivered a dirge, Jesus wept over the city that rejected the very source of its life and peace. However, unlike the finality of Amos's lamentation for Israel, Christ's coming also brought the ultimate call to repentance and the offer of true life. Through His sacrificial death and resurrection, Jesus became the means by which humanity, spiritually dead in sin, can be raised to new life ([Ephesians 2:1-5](/ephesians/2-1-5 "Ephesians 2:1-5 - Made Alive in Christ")). The "lamentation" for those who refuse to hear and obey God's word through Christ remains, leading to eternal separation, but for all who "hear" His voice and believe, there is the promise of eternal life and deliverance from the judgment foreshadowed in Amos's dire prophecy ([John 5:24](/john/5-24 "John 5:24 - He Who Hears My Word and Believes")).

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

Ezekiel 19:1

¶ Moreover take thou up a lamentation for the princes of Israel,

Jeremiah 9:17

Thus saith the LORD of hosts, Consider ye, and call for the mourning women, that they may come; and send for cunning [women], that they may come:

Jeremiah 7:29

¶ Cut off thine hair, [O Jerusalem], and cast [it] away, and take up a lamentation on high places; for the LORD hath rejected and forsaken the generation of his wrath.

Jeremiah 9:10

For the mountains will I take up a weeping and wailing, and for the habitations of the wilderness a lamentation, because they are burned up, so that none can pass through [them]; neither can [men] hear the voice of the cattle; both the fowl of the heavens and the beast are fled; they are gone.

Ezekiel 28:12

Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord GOD; Thou sealest up the sum, full of wisdom, and perfect in beauty.

Amos 3:1

¶ Hear this word that the LORD hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying,

Amos 5:16

¶ Therefore the LORD, the God of hosts, the Lord, saith thus; Wailing [shall be] in all streets; and they shall say in all the highways, Alas! alas! and they shall call the husbandman to mourning, and such as are skilful of lamentation to wailing.