TRV
Translation
King James Version
Therefore will I cause you to go into captivity beyond Damascus, saith the LORD, whose name is The God of hosts.
Complete Jewish Bible
as I exile you beyond Dammesek," says Adonai ELOHEI-Tzva'ot - that is his name.
Berean Standard Bible
Therefore I will send you into exile beyond Damascus,” says the LORD, whose name is the God of Hosts.
American Standard Version
Therefore will I cause you to go into captivity beyond Damascus, saith Jehovah, whose name is the God of hosts.
World English Bible Messianic
Therefore will I cause you to go into captivity beyond Damascus,” says the LORD, whose name is the God of Hosts.
Geneva Bible (1599)
Therefore wil I cause you to goe into captiuitie beyond Damascus, saith the Lord, whose Name is the God of hostes.
Young's Literal Translation
And I removed you beyond Damascus, Said Jehovah, God of Hosts is His name.
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Commentary on Amos 5 verses 21–27
21 ¶ I hate, I despise your feast days, and I will not smell in your solemn assemblies.
22 Though ye offer me burnt offerings and your meat offerings, I will not accept them: neither will I regard the peace offerings of your fat beasts.
23 Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols.
24 But let judgment run down as waters, and righteousness as a mighty stream.
25 Have ye offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel?
26 But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves.
27 Therefore will I cause you to go into captivity beyond Damascus, saith the LORD, whose name is The God of hosts.
The scope of these verses is to show how little God valued their shows of devotion, nay, how much he detested them, while they went on in their sins. Observe,
I. How unpleasing, nay, how displeasing, their hypocritical services were to God. They had their feast-days at Bethel, in imitation of those at Jerusalem, in which they pretended to rejoice before God. They had their solemn assemblies for religious worship, in which they put on the gravity of those who come before God as his people come, and sit before him as his people sit. They offered to God burnt-offerings, to the honour of God, together with the meat-offerings which by the law were to be offered with them; they offered the peace-offerings, to implore the favour of God, and they offered them of the fat beasts that they had, Amo 5:21, Amo 5:22. In imitation likewise of the temple-music, they had the noise of their songs and the melody of their viols (Amo 5:23), vocal and instrumental music, with which they praised God. With these services they hoped to make God amends for the sins they had committed, and to obtain leave to go on in sin; and therefore they were so far from being acceptable to God that they were abominable. He hated, he despised, their feast-days, not only despised them as no valuable services done to him, but hated them as an affront and provocation to him, as we hate to see men dissemble with us, pretend a respect for us when really they have none. Nothing more hateful, more despicable, than hypocrisy. He that blesseth his friend with a loud voice, it shall be counted a curse, when it appears that his heart is not with him. God will not smell in their solemn assemblies, for there is nothing in them that is grateful to him, but a great deal that is offensive. Their sacrifices are not to him of a sweet smelling savour, as Noah's was, Gen 8:21. He will not accept them; he will not regard them, will not take any notice of them; he will not hear the melody of their viols; for, when sin is a jar in the harmony, it grates in his ears: "Take it away," says God, "I cannot bear it." Now this intimates, 1. That sacrifice itself is of small account with God in comparison with moral duties; to love God and our neighbour is better than all burnt offering and sacrifice. 2. That the sacrifice of the wicked is really an abomination to him, Pro 15:8. Dissembled piety is double iniquity, and so it will be found when, if any place in hell be hotter than another, that will be the hypocrite's portion.
II. What it was that he required in order to the acceptableness of their sacrifices and without which no sacrifice would be acceptable (Amo 5:24): Let judgment run down as waters, among you, and righteousness as a mighty stream, that is 1. "Let there be a general reformation of manners among you; let religion (God's judgment) and righteousness have their due influence upon you; let your land be watered with it, and let it bear down all the opposition of vice and profaneness; let it run wide as overflowing waters, and yet run strong as might stream." (2.) "In particular, let justice be duly administered by magistrates and rulers; let not the current of it be stopped by partiality and bribery, but let it come freely as waters do, in the natural course; let it be pure as running waters, not muddied with corruption or whatever may pervert justice; let it run like a might stream, and not suffer itself to be obstructed, or its course retarded, by the fear of man; let all have free access to it as a common stream, and have benefit by it as trees planted by the rivers of waters." The great thing laid to Israel's charge was turning judgment into wormwood (Amo 5:7); in that matter therefore they must reform, Zac 7:9. This was what God desired more than sacrifices, Hos 6:6; Sa1 15:22.
III. What little stress God had laid upon the law of sacrifices, though it was his own law, in comparison with the moral precepts (Amo 5:25): "Did you offer unto me sacrifices in the wilderness forty years? No, you did not." For the greatest part of that time sacrifice was very much neglected, because of the unsettledness of their state; after the second year, the passover was not kept till they came into Canaan, and other institutions were in like manner intermitted; and yet, because God will have mercy and not sacrifice, he never imputed the omission to them as their fault, but continued his care of them and kindness to them: it was not that, but their murmuring and unbelief, for which God was displeased with them. He that so owned his people, though they did not sacrifice, when in other things they kept close to him, will certainly disown them, though they do sacrifice, if in other things they depart from him. But, though ritual sacrifices may thus be dispensed with, spiritual sacrifices will not; even justice and honesty will not excuse for the want of prayer and praise, a broken heart and the love of God. Stephen quotes this passage (Act 7:42), to show the Jews that they ought not to think it strange that ceremonial law was repealed when from the beginning it was comparatively made light of. Compare Jer 7:22, Jer 7:23.
II. What little reason they had to expect that their sacrifices should be acceptable to God, when they and their fathers had been all along addicted to the worship of other gods. So some take Amo 5:25, "Did you offer to me sacrifices, that is, to me only? No, and therefore not at all to me acceptably;" for the law of worshipping the Lord our God is, Him only we must serve. "But you have borne the tabernacle of your Moloch (Amo 5:26), little shrines that you made to carry about with you, pocket-idols for your private superstition, when you durst not be seen to do it publicly. You have had the images of your Moloch - your king" (probably representing the sun, that sits king among the heavenly bodies), "and Chiun, or Remphan" (as Stephen calls it, Act 7:43, after the Septuagint), which it is supposed, represented Saturn, the highest of the seven planets. The worship of the sun, moon, and stars, was the most ancient, most general, and most plausible idolatry. They made to themselves the star of their God, some particular star which they took to be their god, or the name of which they gave to their god. This idolatry Israel was from the beginning prone to (Deu 4:19); and those that retain an affection for false gods cannot expect the favour of the true God.
V. What punishment God would inflict upon them for their persisting in idolatry (Amo 5:27): I will cause you to go into captivity beyond Damascus. They were led captive by Satan into idolatry, and therefore God caused them to go into captivity among idolaters, and hurried them into a strange land, since they were so fond of strange gods. They were carried beyond Damascus. Their captivity by the Assyrians was far beyond that by the Syrians; for, if less judgments do not work that for which they were sent, God will send greater. Or the captivity of Israel under Shalmaneser was far beyond that of Damascus under Tiglath-pileser, and much more grievous and destructive, which was foretold Amo 1:5. For, as the sins of God's professing people are greater than the sins of others, so it may be expected that their punishments will be proportionable. We find the spoil of Damascus and that of Samaria carried off together by the king of Assyria, Isa 8:4. Stephen reads it, I will carry you away beyond Babylon (Act 7:43), further than Judah shall be carried, so far further as not to return. And, to make this sentence appear both the more certain and the more dreadful, he that passes it calls himself the Lord, whose name is, The God of hosts, and who is therefore able to execute the sentence, having hosts at command.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 21–27. Public domain.
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Acts 7:35-43AD 62
This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush. He brought them out, after that he had showed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years. This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear. This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us: To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt, Saying unto Aaron, Make us gods to go before us: for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him. And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands. Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness? Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon. [Amos 5:25-27]
JeromeAD 420
Commentary on Amos
(Verse 25 and following) Did you offer to Me sacrifices and offerings in the wilderness for forty years, O house of Israel? You also took along the tabernacle of Moloch and the star of your god Rephan, the images which you made for yourselves. Therefore I will exile you beyond Damascus, says the Lord, whose name is the God of hosts. LXX: Did you offer to Me sacrifices and victims in the desert for forty years, O house of Israel, and take up the tabernacle of Melchom and the star of your god Repham, the figures of them which you made for yourselves. And I will transfer you beyond Damascus, says the Lord: God almighty is his name. From this place we learn that all the sacrifices and offerings that Israel made in the desert were not offered to God, but to their king Moloch, whose tabernacles they carried and worshiped the image of their idols and statues. And in the following statement, it shows what this image or idol is: The star of your God, which is called Chocab in Hebrew, that is, Lucifer, whom the Saracens have been worshiping until now. For what reason did the Lord make them migrate across Damascus, that is, to the Assyrians and Chaldeans: his omnipotence is demonstrated by the fact that he is the Lord God of hosts. We ask why they did not offer sacrifices and offerings to God in the desert; but to their king, whom they call Lucifer? From the time they transformed gold into the head of a calf, saying: These are your gods, Israel, who brought you out of the land of Egypt (Exod. III, 24), it is shown that everything they did was not for God, but for idols. And what we read afterwards that they offered certain things to the Lord, they did not do so willingly but out of fear of punishment, and by the killing of those who fell because of idols. But the Lord does not look at what is offered, but at the will of the one offering. Finally, wherever the opportunity arose, they always turned back in their hearts to Egypt, desiring garlic and onions, and cucumbers and Egyptian meat, and despising the manna that was given from heaven (Numbers 11). To understand this, let us turn to the story told by the first martyr of the Gospel, Stephen, worthy of his name, in the Acts of the Apostles: 'And they made a calf in those days, and offered a sacrifice to the idol, and rejoiced in the works of their hands. But God turned and delivered them up to serve the host of heaven, as it is written in the book of the Prophets: Did you offer victims and sacrifices to me for forty years in the desert, O house of Israel?' And you took up the tent of Moloch and the star of your god Rephan, the figures that you made to worship; and I will send you into exile beyond Babylon. It should not be thought that the first martyr erred, who, because it is written in the prophet: 'Beyond Damascus,' said 'beyond Babylon.' For he placed more emphasis on understanding than on the exact word, because they were led from Damascus to Babylon, or beyond Babylon. But in that place where Luke put Μολὸχ, and it is written in Hebrew as Melchechem (): Aquila and LXX translated Μολχὸμ: Symmachus and Theodotio, for your kings. Also, for what is read in the Septuagint as Rephan; Aquila and Symmachus translating the Hebrew itself, they put Chion (), Theodotio 'amaŭrōsin', that is, darkness. Again, for Sochoth (), Aquila 'syskiasmoùs', that is, tabernacles: Symmachus and Septuagint, tabernacle: Theodotio translated it as vision. And this is to be observed in all holy Scriptures, that the apostles and apostolic men, in laying down testimonies from the Old Testament, do not consider the words but the meaning: nor do they follow the same paths of words, as long as they do not depart from the intended sense. But whatever is said literally against the Jewish people, all of this is to be referred to those who worship idols under the name of Christ, and who fabricate corrupt doctrines for themselves, carrying the tabernacle of their king, the devil, and the image of their statues and idols. For they do not worship one idol; but for the variety of teaching, they worship different gods, and the star of their god (2 Corinthians XI). He, being the angel of Satan, transforms himself into an angel of light, and falls from heaven like lightning (Luke X), and Antichrist imitates Christ. And he beautifully introduced what you have made for yourselves. For they have not received these things from God, but have imagined them in their own minds. Therefore, the Lord will cause them to migrate across Damascus, so that they do not drink the blood of the Lord, but go to Babylon, and listen to the prophet: A golden cup Babylon, intoxicating all nations (Jeremiah LI, 7). For Damascus, as we have often said, signifies drinking blood, or the blood of Cilicia, so that through penance we may be moved to drink the blood of the Lord.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Amos 5:27 delivers a severe prophetic declaration of divine judgment against the northern kingdom of Israel, announcing their inevitable and far-reaching exile. Due to their persistent idolatry, social injustice, and insincere worship, the Lord Himself, identified as "The God of hosts," would orchestrate their forced removal into captivity, to a destination far beyond Damascus, signifying the completeness and severity of their punishment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Amos 5:27 employs several potent literary devices to convey its message of impending judgment. The most prominent is Divine Oracle, explicitly marked by the phrase "saith the LORD," which authenticates the prophecy as a direct, irrefutable word from God. This device imbues the pronouncement with absolute authority and certainty. Symbolism is present in the phrase "beyond Damascus," which serves not only as a geographical indicator but also as a powerful symbol of complete and irreversible exile, signifying a destination so far and foreign that return would be nearly impossible, thus emphasizing the thoroughness of God's judgment. The title "The God of hosts" functions as a form of Epithet or Divine Appellation, underscoring God's omnipotence and His role as the sovereign commander of all forces, ensuring the fulfillment of His word. Finally, the entire verse functions as a Prophecy, a direct prediction of future events, specifically the Assyrian captivity, which would historically unfold as a direct consequence of Israel's unfaithfulness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Amos 5:27 stands as a stark testament to God's unwavering justice and His covenant faithfulness, even in judgment. It reveals that while God is merciful and patient, His holiness demands a response to persistent sin, particularly when it manifests as religious hypocrisy and social injustice. The exile is not arbitrary but a direct consequence of Israel's repeated violations of the covenant, fulfilling the curses outlined in the Torah. This verse underscores the principle that God's character as both loving and just means He will not allow sin to go unpunished indefinitely. It reminds us that divine judgment is an expression of His righteous governance over His creation and His commitment to His own holy name.
REFLECTION AND APPLICATION
Amos 5:27 serves as a timeless and sobering reminder that God's justice is an immutable aspect of His character. For those who claim His name, there is a profound call to genuine righteousness, not merely outward religious observance. The judgment pronounced upon Israel for their idolatry, social injustice, and insincere worship echoes through the ages, urging believers today to examine the authenticity of their faith. Are we truly seeking the Lord, or are we content with superficial spirituality? Are we allowing injustice to fester in our communities, or are we actively pursuing righteousness and compassion? This verse challenges us to consider the consequences of spiritual complacency and warns against the dangers of a faith that is divorced from ethical living. It calls for a heart of repentance and a commitment to living out the implications of God's character in every sphere of life, recognizing that the "God of hosts" is sovereign over all and will surely bring His word to pass.
Questions for Reflection
FAQ
What does "beyond Damascus" signify in this prophecy?
Answer: "Beyond Damascus" is a crucial geographical and symbolic reference. Geographically, Damascus was a well-known city to Israel, but "beyond" it pointed to the distant lands of Mesopotamia, specifically Assyria, which was the rising superpower at the time. Symbolically, it signified a complete and far-reaching exile, emphasizing that the Israelites would be taken far from their homeland, deep into foreign territory, where their national identity would be broken and their return would be extremely difficult, if not impossible, for many. It underscores the severity and thoroughness of God's judgment.
Why is God referred to as "The God of hosts" in this context?
Answer: The title "The God of hosts" (YHWH Sabaoth) is a powerful declaration of God's supreme authority and omnipotence. In this context, it emphasizes that the one pronouncing judgment is not merely a local deity but the sovereign Lord of all creation, the commander of heavenly armies, and the ultimate power behind all historical events. It underscores His absolute ability to execute His will, including the severe judgment of exile, making the prophecy a certain and unavoidable reality. This title reinforces the idea that the judgment is divinely ordained and irresistibly powerful.
CHRIST-CENTERED FULFILLMENT
While Amos 5:27 pronounces a specific judgment of physical exile upon ancient Israel, it also points to a deeper spiritual reality fulfilled in Christ. Israel's captivity "beyond Damascus" foreshadows humanity's universal spiritual exile from God due to sin, a state of alienation and bondage that no human effort could overcome. Just as God actively "caused" Israel to go into captivity, so too is humanity inherently captive to sin and death (Romans 6:23). However, the "God of hosts" who declared judgment in Amos is the same God who, in His infinite mercy, sent His Son, Jesus Christ, to conquer this ultimate captivity. Christ's death on the cross serves as the ultimate act of divine justice, absorbing the judgment due to humanity, and His resurrection demonstrates His power as the true "Lord of hosts," triumphing over sin, death, and all spiritual powers (Colossians 2:15). Through faith in Him, believers are delivered from the dominion of darkness and brought into the kingdom of His beloved Son, where they find true freedom and reconciliation with God (Colossians 1:13-14). Thus, the physical exile of Israel ultimately points to the spiritual liberation offered by Christ, who gathers His people from every "beyond Damascus" into His eternal presence, where there will be no more separation or sorrow (Revelation 21:3-4).