Amos 5:12

KJV

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].

KJV (with Strong's)

For I know {H3045} your manifold {H7227} transgressions {H6588} and your mighty {H6099} sins {H2403}: they afflict {H6887} the just {H6662}, they take {H3947} a bribe {H3724}, and they turn aside {H5186} the poor {H34} in the gate {H8179} from their right.

Complete Jewish Bible

For I know how numerous are your crimes and how outrageous your sins - bullying the innocent, extorting ransoms pushing the poor aside at the gate.

Berean Standard Bible

For I know that your transgressions are many and your sins are numerous. You oppress the righteous by taking bribes; you deprive the poor of justice in the gate.

American Standard Version

For I know how manifold are your transgressions, and how mighty are your sins—ye that afflict the just, that take a bribe, and that turn aside the needy in the gate from their right.

Commentary

### SUMMARY
Amos 5:12 stands as a searing indictment from God against the Northern Kingdom of Israel, exposing their profound moral and spiritual corruption despite outward prosperity. The prophet Amos declares God's intimate knowledge of their pervasive "manifold transgressions" and "mighty sins," specifically highlighting their systemic perversion of justice. This included the oppression of the righteous, the widespread acceptance of bribes, and the denial of legal rights to the poor within the very public forums designed to ensure fairness, thereby revealing a society that had utterly abandoned God's covenantal demands for righteousness and compassion.

### CONTEXT
* **Literary Context:** Amos 5:12 is situated within a broader section of lamentation and judgment (Amos 5:1-17) that begins with a funeral dirge for the fallen house of Israel. This verse follows earlier pronouncements of impending doom and precedes a call to "seek the Lord and live" [Amos 5:4](/amos/5-4 "Amos 5:4 - Seek the Lord and Live"). It acts as a concrete illustration of the deep-seated injustices that provoked God's wrath, providing specific examples of the "evil" that Israel was practicing, contrasting sharply with the "good" they were commanded to seek [Amos 5:14](/amos/5-14 "Amos 5:14 - Seek Good, Not Evil"). The verse underscores the futility of their religious rituals without accompanying social righteousness, a theme echoed throughout [the book of Amos](/amos/5 "Amos 5 - A Call to Justice and Righteousness").
* **Historical & Cultural Context:** The prophecy of Amos was delivered during the reign of Jeroboam II (c. 786-746 BC) in the Northern Kingdom of Israel, a period characterized by significant economic prosperity and territorial expansion. However, this affluence was built upon and accompanied by severe social stratification, exploitation, and moral decay. The "gate" (Hebrew: _sha'ar_) was not merely an entrance to the city but served as the primary public square, marketplace, and, crucially, the court of law. Elders, judges, and officials would sit at the gate to administer justice, settle disputes, and conduct business. Therefore, to "turn aside the poor in the gate" represented a profound perversion of justice at its very source, where the most vulnerable were supposed to find protection and redress, but instead faced further oppression. This corruption was a direct violation of Mosaic law, which explicitly commanded justice for all, especially the poor and the sojourner [Deuteronomy 16:18-20](/deuteronomy/16-18-20 "Deuteronomy 16:18-20 - Justice for All").
* **Key Themes:** Amos 5:12 powerfully articulates several key themes central to the prophetic message. Firstly, it highlights **Divine Omniscience and Judgment**, emphasizing that God's knowledge of human sin is comprehensive and inescapable ("For I know your manifold transgressions and your mighty sins"). Secondly, it exposes **Systemic Social Injustice**, particularly the oppression of the vulnerable. The specific accusations—afflicting the just, taking bribes, and denying the poor their rights in court—reveal a society where justice was corrupted at its core, benefiting the powerful at the expense of the weak. This theme is pervasive in Amos, who consistently denounces the exploitation of the poor and needy [Amos 2:6-7](/amos/2-6-7 "Amos 2:6-7 - Israel's Transgressions"). Finally, the verse underscores the **Futility of Ritual Without Righteousness**. Israel's religious festivals and sacrifices were meaningless to God because they were divorced from ethical living and social justice, a point Amos makes explicitly clear elsewhere, stating God desires justice to "roll down like waters, and righteousness like an ever-flowing stream" [Amos 5:21-24](/amos/5-21-24 "Amos 5:21-24 - God's Rejection of Empty Worship").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **know (Hebrew, _yâdaʻ'_):** From H3045, this primitive root signifies "to ascertain by seeing," encompassing a broad range of understanding, observation, and recognition. In this context, it speaks to God's perfect, intimate, and comprehensive awareness of Israel's sins. It implies not just intellectual knowledge, but a personal, experiential, and judicial cognizance, underscoring that no transgression, however hidden or subtle, escapes His divine scrutiny.
* **transgressions (Hebrew, _peshaʻ'_):** From H6588, this term denotes "a revolt (national, moral or religious)," signifying rebellion, sin, or trespass. It emphasizes the defiant and deliberate nature of Israel's wrongdoing, portraying their actions not merely as mistakes but as a conscious breaking of their covenant relationship with God, a willful turning away from His established moral and legal order.
* **bribe (Hebrew, _kôpher'_):** From H3724, this word primarily means "a cover," but figuratively refers to "a redemption-price" or "satisfaction." In a judicial context, it specifically refers to a "bribe," a payment offered to pervert justice. The act of "taking a bribe" (_lâqach kôpher_) highlights the corruption of the legal system, where impartiality was sacrificed for personal gain, directly undermining the foundation of a just society.

#### Verse Breakdown
* **"For I know your manifold transgressions and your mighty sins:"** This opening clause establishes God's omniscient perspective. The terms "manifold" (Hebrew: _rab_, meaning abundant, numerous) and "mighty" (Hebrew: _ʻâtsûwm_, meaning powerful, numerous) are used hyperbolically to emphasize the overwhelming quantity, severity, and entrenched nature of Israel's sins. God is not merely aware of their general sinfulness but possesses a detailed, intimate knowledge of their specific acts of rebellion and iniquity. This sets the stage for the subsequent accusations, revealing that God's judgment is based on undeniable evidence.
* **"they afflict the just,"** This phrase points to the direct persecution and oppression of righteous individuals. "Afflict" (Hebrew: _tsârar_) implies to cramp, distress, or besiege, suggesting that those who sought to live righteously or uphold justice were subjected to hardship, harassment, or legal disadvantage by the corrupt system. This indicates a society where integrity was punished, and wickedness was rewarded.
* **"they take a bribe,"** This accusation directly condemns judicial corruption. As discussed in the key word analysis, "taking a bribe" (Hebrew: _lâqach kôpher_) refers to officials or judges accepting illicit payments to influence their decisions, thereby perverting the course of justice. This practice rendered the legal system a tool of the powerful and wealthy, rather than a safeguard for the rights of all citizens.
* **"and they turn aside the poor in the gate [from their right]."** This final accusation encapsulates the profound social injustice. "Turn aside" (Hebrew: _nâṭâh_) implies to bend away, deflect, or pervert. "In the gate" refers to the city's legal court. The poor (Hebrew: _ʼebyôwn_, meaning destitute, needy) were deliberately denied their legal rights and access to justice in the very place where it should have been guaranteed. This act of systemic oppression meant that the most vulnerable members of society, who depended most on impartial justice, were instead marginalized and exploited, losing their rightful claims due to the corruption of the powerful.

#### Literary Devices
Amos 5:12 employs several potent literary devices to convey its message. The use of **Hyperbole** is evident in "manifold transgressions" and "mighty sins," which vividly emphasizes the overwhelming quantity and severity of Israel's iniquity, underscoring God's profound displeasure. **Parallelism** is implicitly present in the listing of specific injustices ("afflict the just, they take a bribe, and they turn aside the poor"), creating a rhythmic enumeration that builds a cumulative sense of pervasive corruption. The phrase "in the gate" functions as **Metonymy**, where the physical location (the city gate) stands for the legal and judicial system operating within it. This highlights the public and institutional nature of the injustice. Furthermore, there is a strong sense of **Irony** in the fact that a nation chosen by God and given a righteous law (the Torah) would so flagrantly violate its core tenets of justice and compassion, particularly in the very places designated for upholding those laws.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Amos 5:12 profoundly articulates God's unwavering commitment to justice and righteousness, especially for the vulnerable. It reveals that true worship and covenant faithfulness are inextricably linked to ethical conduct and social equity. For God, religious rituals are empty if divorced from a genuine concern for justice and the well-being of one's neighbor. The prophet highlights that God's omniscience is not merely for knowing but for judging; His perfect awareness of sin necessitates a response, particularly when His covenant people betray their calling by perpetrating systemic injustice. This verse serves as a timeless reminder that societal health, in God's eyes, is measured not by material prosperity but by the integrity of its justice system and its treatment of the marginalized.

* [Deuteronomy 16:19](/deuteronomy/16-19 "Do Not Pervert Justice or Take Bribes")
* [Isaiah 1:16-17](/isaiah/1-16-17 "Seek Justice, Rebuke the Oppressor")
* [Micah 6:8](/micah/6-8 "Do Justice, Love Mercy, Walk Humbly")

### REFLECTION AND APPLICATION
Amos 5:12 challenges us to look beyond outward appearances, whether in our personal lives or in society, and to confront the deeper realities of injustice and moral decay. It reminds us that God sees not only our overt actions but also the hidden motivations and systemic failures that perpetuate oppression. For contemporary believers, this verse calls for a critical examination of how justice is administered in our communities and how we, individually and collectively, contribute to or challenge systems that "afflict the just" or "turn aside the poor." It compels us to move beyond mere religious observance to active engagement in seeking righteousness, advocating for the marginalized, and resisting corruption in all its forms. Our faith is not truly lived out until it translates into a tangible commitment to justice, reflecting God's own character and heart for the vulnerable.

#### Questions for Reflection
* **Where might "manifold transgressions" and "mighty sins" manifest in our society today, particularly in areas of justice and economic equity?**
* **How might we, as individuals or communities, unknowingly or knowingly "afflict the just" or "turn aside the poor" through apathy, complicity, or inaction?**
* **In what ways does this verse challenge our understanding of what constitutes "true worship" or "genuine faith" in our modern context?**
* **What practical steps can we take to advocate for justice and ensure that the vulnerable in our society are not "turned aside in the gate"?**

### FAQ

**What does "in the gate" signify in Amos 5:12?**

Answer: "In the gate" (Hebrew: _sha'ar_) refers to the city gate, which in ancient Israel served as the central hub for public life. It was the primary location for commerce, social gatherings, and, most importantly, the administration of justice. Elders, judges, and officials would convene at the city gate to hear legal disputes, render judgments, and ensure the fair application of the law. Therefore, to "turn aside the poor in the gate" meant to pervert justice precisely where it was supposed to be upheld, denying the most vulnerable their legal rights and access to a fair hearing. This highlights the profound corruption and systemic injustice prevalent in Israelite society, where the very institutions designed to protect the weak were used to oppress them. The gate was meant to be a place of refuge and justice, but it had become a place of further exploitation, directly violating God's commands for righteous judgment found in the Torah, such as [Deuteronomy 21:19](/deuteronomy/21-19 "Elders in the Gate").

**Was Israel's sin primarily religious or social, according to Amos?**

Answer: According to Amos, Israel's sin was fundamentally both religious and social, and the prophet demonstrates that these two aspects are inextricably linked. While Israel maintained outward religious practices, such as sacrifices and festivals [Amos 5:21-23](/amos/5-21-23 "God Rejects Israel's Feasts"), their social conduct was utterly devoid of justice and righteousness. Amos vehemently argues that their religious devotion was meaningless and even an abomination to God because it was divorced from ethical living and compassion for their neighbors. The "manifold transgressions" and "mighty sins" described in [Amos 5:12](/amos/5-12 "God Knows Israel's Sins") are primarily social injustices—oppressing the just, taking bribes, and denying the poor their rights. For Amos, true worship of Yahweh necessitated a commitment to justice, mercy, and righteousness in all aspects of life, reflecting the character of God Himself. He famously calls for "justice [to] roll down like waters, and righteousness like an ever-flowing stream" [Amos 5:24](/amos/5-24 "Let Justice Roll Down").

### CHRIST-CENTERED FULFILLMENT
Amos 5:12, with its stark condemnation of systemic injustice and the perversion of justice against the poor, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. As the embodiment of divine righteousness, Jesus perfectly fulfilled the demands of God's law, living a life utterly free from "manifold transgressions" and "mighty sins." He consistently championed the cause of the poor, the marginalized, and the oppressed, embodying the very justice that Israel failed to uphold. His ministry was characterized by a radical concern for the vulnerable, healing the sick, feeding the hungry, and welcoming outcasts, as seen in His inaugural sermon where He declares His mission to "proclaim good news to the poor... to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed" [Luke 4:18-19](/luke/4-18-19 "Jesus' Mission Statement"). Unlike the corrupt judges who took bribes and turned aside the poor, Jesus offered Himself as the ultimate "ransom" or "redemption-price" (related to the Hebrew _kôpher_ in a positive sense) for humanity's sins, offering true satisfaction to God's justice through His atoning sacrifice [Mark 10:45](/mark/10-45 "The Son of Man Came to Serve and Give His Life as a Ransom"). Furthermore, Jesus will return as the righteous Judge, ensuring that perfect justice is finally meted out, rectifying all wrongs and establishing His kingdom where "righteousness and justice" will prevail forever [Revelation 19:11](/revelation/19-11 "The Rider on the White Horse"). Through Christ, the brokenness exposed in Amos 5:12 is not only condemned but ultimately healed and overcome.

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 2:6

Thus saith the LORD; For three transgressions of Israel, and for four, I will not turn away [the punishment] thereof; because they sold the righteous for silver, and the poor for a pair of shoes;

Amos 2:7

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:

Amos 5:10

They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly.

Isaiah 1:23

Thy princes [are] rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them.

1 Samuel 8:3

And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment.

Malachi 3:5

And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in [his] wages, the widow, and the fatherless, and that turn aside the stranger [from his right], and fear not me, saith the LORD of hosts.

Isaiah 5:23

Which justify the wicked for reward, and take away the righteousness of the righteous from him!