TRV
Translation
King James Version
¶ In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old:
Complete Jewish Bible
"When that day comes, I will raise up the fallen sukkah of David. I will close up its gaps, raise up its ruins and rebuild it as it used to be,
Berean Standard Bible
“In that day I will restore the fallen tent of David. I will repair its gaps, restore its ruins, and rebuild it as in the days of old,
American Standard Version
In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up its ruins, and I will build it as in the days of old;
World English Bible Messianic
In that day I will raise up the tent of David who is fallen, and close up its breaches, and I will raise up its ruins, and I will build it as in the days of old;
Geneva Bible (1599)
In that day will I raise vp the tabernacle of Dauid, that is fallen downe, and close vp the breaches therof, and I will rayse vp his ruines, and I will builde it, as in the dayes of olde,
Young's Literal Translation
In that day I raise the tabernacle of David, that is fallen, And I have repaired their breaches, And its ruins I do raise up, And I have built it up as in days of old.
In the KJVVerse 22,507 of 31,102
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Commentary on Amos 9 verses 11–15
11 ¶ In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old:
12 That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this.
13 Behold, the days come, saith the LORD, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt.
14 And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them.
15 And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the LORD thy God.
To him to whom all the prophets bear witness this prophet, here in the close, bears his testimony, and speaks of that day, those days that shall come, in which God will do great things for his church, by the setting up of the kingdom of the Messiah, for the rejecting of which the rejection of the Jews was foretold in the foregoing verses. The promise here is said to agree to the planting of the Christian church, and in that to be fulfilled, Act 15:15-17. It is promised,
I. That in the Messiah the kingdom of David shall be restored (Amo 9:11); the tabernacle of David it is called, that is, his house and family, which, though great and fixed, yet, in comparison with the kingdom of heaven, was mean and movable as a tabernacle. The church militant, in its present state, dwelling as in shepherds' tents to feed, as in soldiers' tents to fight, is the tabernacle of David. God's tabernacle is called the tabernacle of David because David desired and chose to dwell in God's tabernacle for ever, Psa 61:4. Now, 1. These tabernacles had fallen an gone to decay, the royal family was so impoverished, its power abridged, its honour stained, and laid in the dust; for many of that race degenerated, and in the captivity it lost the imperial dignity. Sore breaches were made upon it, and at length it was laid in ruins. So it was with the church of the Jews; in the latter days of it its glory departed; it was like a tabernacle broken down and brought to ruin, in respect both of purity and of prosperity. 2. By Jesus Christ these tabernacles were raised and rebuilt. In him God's covenant with David had its accomplishment; and the glory of that house, which was not only sullied, but quite sunk, revived again; the breaches of it were closed and its ruins raised up, as in the days of old; nay, the spiritual glory of the family of Christ far exceeded the temporal glory of the family of David when it was at its height. In him also God's covenant with Israel had its accomplishment, and in the gospel-church the tabernacle of God was set up among men again, and raised up out of the ruins of the Jewish state. This is quoted in the first council at Jerusalem as referring to the calling in of the Gentiles and God's taking out of them a people for his name. Note, While the world stands God will have a church in it, and, if it be fallen down in one place and among one people, it shall be raised up elsewhere.
II. That that kingdom shall be enlarged, and the territories of it shall extend far, by the accession of many countries to it (Amo 9:12), that the house of David may possess the remnant of Edom, and of all the heathen, that is, that Christ may have them given him for his inheritance, even the uttermost parts of the earth for his possession, Ps. ii. 8. Those that had been strangers and enemies shall become willing faithful subjects to the Son of David, shall be added to the church, or those of them that are called by my name, saith the Lord, that is, that belong to the election of grace and are ordained to eternal life (Act 13:48), for it is true of the Gentiles as well as of the Jews that the election hath obtained and the rest were blinded, Rom 11:7. Christ died to gather together in one the children of God that were scattered abroad, here said to be those that were called by his name. The promise is to all that are afar off, even as many of them as the Lord our God shall call, Act 2:39. St. James expounds this as a promise that the residue of men should seek after the Lord, even all the Gentiles upon whom my name is called. But may the promise be depended upon? Yes, the Lord says this, who does this, who can do it, who has determined to do it, the power of whose grace is engaged for the doing of it, and with whom saying and doing are not two things, as they are with us.
III. That in the kingdom of the Messiah there shall be great plenty, an abundance of all good things that the country produces (Amo 9:13): The ploughman shall overtake the reaper, that is, there shall be such a plentiful harvest every year, and so much corn to be gathered in, that it shall last all summer, even till autumn, when it is time to begin to plough again; and in like manner the vintage shall continue till seed-time, and there shall be such abundance of grapes that even the mountains shall drop new wine into the vessels of the grape-gatherers, and the hills that were dry and barren shall be moistened and shall melt with the fatness or mellowness (as we call it) of the soil. Compare this with Joe 2:24, and Joe 3:18. This must certainly be understood of the abundance of spiritual blessings in heavenly things, which all those are, and shall be, blessed with, who are in sincerity added to Christ and his church; they shall be abundantly replenished with the goodness of God's house, with the graces and comforts of his Spirit; they shall have bread, the bread of life, to strengthen their hearts, and the wine of divine consolations to make them glad-meat indeed and drink indeed - all the benefit that comes to the souls of men from the word and Spirit of God. These had been long confined to the vineyard of the Jewish church; divine revelation, and the power that attended it, were to be found only within that enclosure; but in gospel-times the mountains and hills of the Gentile world shall be enriched with these privileges by the gospel of Christ preached, and professed, and received in the power of it. When great multitudes were converted to the faith of Christ, and nations were born at once, when the preachers of the gospel were always caused to triumph in the success of their preaching, then the ploughman overtook the reaper; and when, the Gentile churches were enriched in all utterance, and in all knowledge, and all manner of spiritual gifts (Co1 1:5), then the mountains dropped sweet wine.
IV. That the kingdom of the Messiah shall be well peopled; as the country shall be replenished, so shall the cities be; there shall be mouths for this meat, Amo 9:14. Those that were carried captives shall be brought back out of their captivity; their enemies shall not be able to detain them in the land of their captivity, nor shall they themselves incline to settle in it, but the remnant shall return, and shall build the waste cities and inhabit them, shall form themselves into Christian churches and set up pure doctrine, worship, and discipline among them, according to the gospel charter, by which Christ's cities are incorporated; and they shall enjoy the benefit and comfort thereof; they shall plant vineyards, and make gardens. Though the mountains and hills drop wine, and the privileges of the gospel-church are laid in common, yet they shall enclose for themselves, not to monopolize these privileges, to the exclusion of others, but to appropriate and improve these privileges, in communion with others, and they shall drink the wine, and eat the fruit, of their own vineyards and gardens; for those that take pains in religion, as men must do about their vineyards and gardens, shall have both the pleasure and profit of it. The bringing again of the captivity of God's Israel, which is here promised, may refer to the cancelling of the ceremonial law, which had been long to God's Israel as a yoke of bondage, and the investing of them in the liberty wherewith Christ came to make his church free, Gal 5:1.
V. That the kingdom of the Messiah shall take such deep rooting in the world as never to be rooted out of it (Amo 9:15): I will plant them upon their land. God's spiritual Israel shall be planted by the right hand of God himself upon the land assigned them, and they shall no more be pulled up out of it, as the old Jewish church was. God will preserve them from throwing themselves out of it by a total apostasy, and will preserve them from being thrown out of it by malice of their enemies; the church may be corrupted, but shall not quite forsake God, may be persecuted, but shall not quite be forsaken of God, so that the gates of hell, neither with their temptations nor with their terrors, shall prevail against it. Two things secure the perpetuity of the church: - 1. God's grants to it: It is the land which I have given them; and God will confirm and maintain his own grants. The part he has given to his people is that good part which shall never be taken from them; he will not revoke his grant, and all the powers of earth and hell shall not invalidate it. 2. Its interest in him: He is the Lord thy God, who has said it, and will make it good, thine, O Israel! who shall reign for ever as thine unto all generations. And because he lives the church shall live also.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–15. Public domain.
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Acts 15:1-20AD 62
And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them. But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses. And the apostles and elders came together for to consider of this matter. And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; And put no difference between us and them, purifying their hearts by faith. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. [Amos 9:11-12] Known unto God are all his works from the beginning of the world. Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.
IrenaeusAD 202
AGAINST HERESIES 3:12.14
And thus do the words of the prophet agree, as it is written, “After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build its ruins and set it up. The remnant may seek after the Lord, and all the Gentiles among whom my name has been invoked, says the Lord, doing these things.” His works are known from eternity by God. Therefore I for my part give this judgment, that we do not trouble those who from among the Gentiles are turned to God.
John ChrysostomAD 407
HOMILIES ON JOHN 11
Listen to the prophet saying, “I will raise up the tabernacle of David that has fallen.” Actually, it has fallen; our human nature has had an irreparable fall and was in need of that powerful hand alone. For it was not possible to raise it up otherwise, unless he who fashioned it in the beginning stretched out a hand to it and formed it again from above by the regeneration of water and the Spirit. Behold, pray, the awesome and ineffable character of the mystery. He dwells always in this tabernacle, for he put on our flesh, not to put it off again but to have it always with him. If this were not so, he would not have deemed it worthy of his royal throne.
JeromeAD 420
Commentary on Amos
(Vers. 11 seqq.) In that day I will raise up the fallen tent of David, and rebuild its broken walls, and restore what has collapsed, and rebuild it as it was in ancient times, that they may possess the remnant of Edom and all the nations who are called by my name, declares the Lord who is doing these things. LXX: In that day I will raise up the fallen tent of David, and rebuild its broken parts, and raise up what has been buried, and restore it as in the ancient days, that they may seek me, the remnant of humanity, and all the nations over whom my name has been called, declares the Lord who is doing all these things. Where the authority of the apostles prevails, especially that of Peter and James, whom the vessel of election calls the pillars of the Church (Galatians 2), there all suspicion of various explanations is to be removed, and what is expounded by such great men is to be followed. In the book of Acts, a question arose among the apostles as to why Paul and Barnabas had received men from the Gentiles without circumcision and observance of the Sabbath. Peter answered, as he should: and James, approving his opinion, spoke these words: Men, brothers, listen to me: Simon has related how God first visited the Gentiles to take from them a people for his name, and the words of the prophets agree with this, as it is written: After this, I will return and rebuild the fallen tent of David. I will rebuild its ruins and set it up again, so that the rest of mankind may seek the Lord, even all the Gentiles who are called by my name, says the Lord, who does these things, known from of old (Acts 15:13 and following). Therefore this tabernacle of David, which had fallen (had fallen, however, among those who say, it will not come near, and no evil will come upon us: those whom the Lord had shaken and tested with His sieve, and whose threshing floor of His majesty He had purged with His winnowing fan, and all sinners He had killed with the sword), now according to the custom of the Scriptures, after tortures, after punishments, promising prosperity and joy, declares that He will raise it up, and in the resurrection of the Lord restore all things, so that what had fallen in the synagogues may rise in the Churches, and believers may possess the remnants of Edom, and all nations, so that whatever remains of the bloody and earthly kingdom may be transformed into heavenly kingdoms, and all peoples who have forgotten the Lord may be converted and return to Him. But if we want to read according to the LXX, those who are left of mankind, and all the nations upon whom my name has been invoked, we should accept as those who have believed from the Jewish people, and as those who have not fallen like a small stone from the sieve, nor have been thrown out with the dust and chaff. For the remnants will be saved at the beginning of faith, and at the end of the world, so that when the fullness of the Gentiles comes in, then all Israel will be saved (Romans 11). But the name of the Lord which is invoked above the rest and above all nations, that is what the Savior says: Father, I have revealed your name to men (John 17:6). And so that I do not delay the rule of covenants with a long discourse, and in this prophet, and in the other things whatsoever are preached about the building of Jerusalem (the walls of Jerusalem) and the temple, and the blessedness of all things, the Jews in the last time promise themselves in vain expectation, and they mention things to be fulfilled carnally. But we who do not follow the letter that kills, but the life-giving Spirit, now in the Church we are convinced of fulfillment, and every day it is fulfilled in individuals who, falling through sin, are rebuilt through repentance.
Augustine of HippoAD 430
CITY OF GOD 18:28
But let us hear what Hosea goes on to say: “And after this the children of Israel shall return, and shall seek the Lord their God, and David their king. And they shall fear the Lord and his goodness in the last days.” You will never find a prophecy plainer than this, for the name king David means Christ who, as St. Paul says, “was born according to the flesh of the offspring of David.” Further on still, Hosea foretold the resurrection of Christ on the third day, but in the mysterious way that is proper to prophecy. He says, “He shall heal us after two days, and on the third day we shall rise up again.” This is the idea underlying the words of St. Paul: “Therefore if you have risen with Christ, seek the things that are above.” The prophet Amos too has predictions not unlike those of Hosea. He says, “Be prepared to meet your God, O Israel, for behold, I am the one who forms the thunder, and creates the wind, and declares to men their Christ.” And, in another place: “ ‘In that day I will raise up the tabernacle of David that is fallen. And I will close up the breaches of the walls thereof and repair what is fallen. And I will rebuild it as in the days of old, so that the remnant of men may seek me out, and all nations, because my name is invoked upon them,’ says the Lord that does these things.”
Cyril of AlexandriaAD 444
Commentary on Amos
The tent of David means the race of the Jews. It must be known that after Cyrus had freed Israel from captivity, they returned to Judea and built the temple of God. Then, after they had again fortified the cities that had been destroyed before, they lived in security day by day for a long time. While such is the factual reference in the passage, the deeper meaning closer to reality would be in Christ. For since, as I said, Christ came back to life; for the Father raised the tent of David, and rebuilt its ruins, a great and abundant participation in spiritual goods has come upon all people, both Greeks and Jews; "For God is one, who has justified the circumcision by faith, and the uncircumcision through faith." Therefore, a very great supply of spiritual fruits is given to those who have believed, which is very well signified through earthly fruits.
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 9:11 presents a profound prophecy of divine restoration, marking a climactic shift from pronouncements of judgment to a glorious vision of future hope for Israel. This verse foretells God's sovereign act of rebuilding the "fallen tabernacle of David," symbolizing the restoration of the Davidic dynasty and kingdom to its former glory, and ultimately pointing to a new, enduring era of God's redemptive work that extends far beyond national boundaries.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Amos 9:11 is rich in Symbolism and Metaphor. The "tabernacle of David" is a powerful metaphor for the Davidic dynasty and kingdom. By calling it a "tabernacle" (Hebrew: sukkah), a temporary, often fragile dwelling, Amos highlights its fallen, dilapidated state, contrasting sharply with the glorious, eternal kingdom promised to David. This imagery underscores the human failure that led to its decline. The repeated verbs "raise up" and "build" emphasize God's active, sovereign role in the restoration, signifying a complete and enduring reconstruction rather than a mere repair. The phrase "as in the days of old" functions as an idiom or simile, evoking a past golden age of glory and unity (likely the reigns of David and Solomon) to describe the future restoration, yet hinting at a future reality that will ultimately transcend even that historical ideal. The overall effect is one of profound hope, demonstrating God's faithfulness to His covenant promises despite human unfaithfulness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Amos 9:11 stands as a powerful testament to God's unwavering faithfulness to His covenant promises, particularly the Davidic Covenant. Despite Israel's profound sin and the subsequent judgment, God's ultimate plan is not annihilation but restoration. This prophecy underscores the biblical theme of divine sovereignty over history, demonstrating that even through periods of decline and apparent ruin, God is actively working to bring about His redemptive purposes. It reveals that God's covenant with David was unconditional and eternal, assuring that the promised kingdom would ultimately be established, not merely as a political entity, but as a spiritual reality that would encompass all peoples. This restoration is not simply a return to the past, but a forward-looking promise of a new and greater era under a righteous Davidic King.
REFLECTION AND APPLICATION
Amos 9:11 offers profound hope and encouragement for believers today, reminding us that God's faithfulness transcends our failures and the brokenness of the world. It calls us to look beyond present difficulties and apparent decline to God's ultimate plan of restoration. Just as God promised to rebuild the fallen tabernacle of David, He is continually at work restoring lives, communities, and His church. This verse encourages us to trust in God's sovereign power to bring beauty from ashes and to fulfill His purposes, even when circumstances seem bleak. It reminds us that our hope is not in human institutions or earthly kingdoms, but in the enduring, eternal kingdom of Christ. As we witness the brokenness in the world and within ourselves, Amos 9:11 invites us to participate in God's restorative work, confident that His kingdom is continually being built, bringing salvation, justice, and unity to all who believe.
Questions for Reflection
FAQ
What is the "tabernacle of David" and why is it described as "fallen"?
Answer: The "tabernacle of David" (Hebrew: sukkâh Dâvid) is a symbolic reference to the Davidic dynasty and kingdom. The term "tabernacle" (a temporary hut or booth) implies its humble, fragile, and even dilapidated state, contrasting sharply with the glorious kingdom established under David. It is described as "fallen" because, by Amos's time, the once-unified and powerful kingdom of David had split into two (Israel and Judah) and was experiencing political decline, spiritual decay, and moral corruption. Even the Southern Kingdom of Judah, where the Davidic line continued, faced threats and periods of unfaithfulness. Thus, "fallen" signifies its state of disrepair, weakness, and apparent ruin, underscoring the need for divine intervention to restore it to its former glory, and ultimately, to a greater, spiritual reality.
How does Amos 9:11 relate to the New Testament and the church?
Answer: Amos 9:11 is famously quoted and interpreted in the New Testament by James at the Jerusalem Council in Acts 15:16-17. James uses this prophecy to explain God's plan to include Gentiles in the church. He argues that the "rebuilding of David's tabernacle" is not merely a physical restoration of the nation of Israel, but the establishment of God's spiritual kingdom through Jesus Christ, where both Jews and Gentiles are brought together as one people of God. This interpretation reveals the expansive and inclusive nature of God's redemptive plan, demonstrating that the Messianic kingdom is spiritual and universal, fulfilling the Old Testament prophecies in a way that transcends ethnic boundaries and physical structures. The church, comprising believers from every nation, is seen as the fulfillment of this prophecy, as God gathers a people for His name.
CHRIST-CENTERED FULFILLMENT
Amos 9:11 finds its ultimate and glorious fulfillment in Jesus Christ. The "fallen tabernacle of David" represents the humanly diminished and seemingly broken Davidic line and kingdom. Yet, it is precisely from this humble, fallen state that God raised up His Anointed One. Jesus, a direct descendant of David (as affirmed in Matthew 1:1 and Luke 3:31), is the true King who "raises up" and "builds" the tabernacle of David in an unprecedented way. His first coming inaugurated the spiritual kingdom of God, fulfilling the ancient prophecies of a righteous King who would reign forever (Luke 1:32-33). The "breaches" and "ruins" are closed and rebuilt not merely through a restored earthly monarchy, but through the establishment of the church, His body, composed of both Jews and Gentiles (Ephesians 2:19-22). As James powerfully articulates in Acts 15:16-17, the raising of David's tabernacle is the gathering of a people for God's name from all nations, demonstrating that Christ's kingdom is not confined to an ethnic group but is universal. Through His death and resurrection, Jesus established an eternal, spiritual kingdom that far surpasses the "days of old," bringing true peace, justice, and reconciliation, ultimately culminating in His glorious return and the full establishment of His reign over all creation (Revelation 11:15).