Amos Chapter 4 verse 13 Holy Bible
For, lo, he that formeth the mountains, and createth the wind, and declareth unto man what is his thought; that maketh the morning darkness, and treadeth upon the high places of the Earth-jehovah, the God of hosts, is his name.
read chapter 4 in ASV
For see, he who gave form to the mountains and made the wind, giving knowledge of his purpose to man, who makes the morning dark, and is walking on the high places of the earth: the Lord, the God of armies, is his name.
read chapter 4 in BBE
For behold, he who formeth the mountains, and createth the wind, and declareth unto man what is his thought, who maketh the morning darkness, and treadeth upon the high places of the earth, -- Jehovah, the God of hosts, is his name.
read chapter 4 in DARBY
For, lo, he that formeth the mountains, and createth the wind, and declareth unto man what is his thought, that maketh the morning darkness, and treadeth upon the high places of the earth, The LORD, The God of hosts, is his name.
read chapter 4 in KJV
read chapter 4 in WBT
For, behold, he who forms the mountains, And creates the wind, And declares to man what is his thought; Who makes the morning darkness, And treads on the high places of the Earth: Yahweh, the God of hosts, is his name."
read chapter 4 in WEB
For, lo, the former of mountains, and creator of wind, And the declarer to man what `is' His thought, He is making dawn obscurity, And is treading on high places of earth, Jehovah, God of Hosts, `is' His name!
read chapter 4 in YLT
Pulpit Commentary
Pulpit CommentaryVerse 13. - The prophet enforces his threats by declaring God's power and omniscience. He that formeth the mountain; ἰδοὺ ἐγὼ στερεῶν βροντήν, "I am he that strengtheneth thunder" (Septuagint, reading differently). The mountains are mentioned as the most solid and everlasting of his works; the wind, as the subtlest and most immaterial of created things. Declareth unto man what is his thought; i.e. man's thought; reveals man to himself shows that he knows man's thought before man puts it into words. This he does sometimes by the stings of conscience, sometimes by inspiring his prophets to declare men's secret motives and the real state of their heart (see Jeremiah 17:9, l0; and comp. 1 John 3:20). Vulgate, Annuntians homini eloquium suum, where eloquium is equivalent to cognitatio. The LXX., with some change of letters, has, ἀπαγγέλλων εἰς ἀνθρώπους τὸν Ξριστὸν αὐτοῦ, "proclaiming unto men his Christ" - a reading which supports the misinterpretation of "his thought" as meaning God's thought, Christ being regarded as the Λόγος of God. Many of the Fathers have seen here a prophesy of the Messiah. See Tirinus and Corn. a Lapide on this verse. That maketh the morning darkness. Keil, after Calvin, takes these words as asyndeton for "the morning dawn and darkness." So the Septuagint, ποιῶν ὅρθρον καὶ ὁμίχλην, "making morning and gloom." This would be simply a further instance of God's creative power. The Vulgate gives, faciens matutinam nebulam; and it seems probable (comp. Amos 5:8; Amos 8:9) that the clause means that the Lord turns the dawn into darkness. This may refer to the action of clouds or an eclipse; or it may be said metaphorically of prosperity and adversity. Treadeth upon the high places of the earth. An anthropomorphic representation of the might and majesty of God, who governs all things, and has the loftiest in perfect subjection (comp. Deuteronomy 32:13; Deuteronomy 33:29; Job 9:8; Micah 1:3). The Lord, Jehovah, the eternal, self-existent, covenant God, is he who in these things manifests himself, and therefore his threats are not to be despised (Amos 5:8). In the prophet's view the laws and powers of nature have their scope in executing God's commands.
Ellicott's Commentary
Ellicott's Commentary for English Readers(13) God of hosts.--The Lord whom they have to meet is no mere national deity, but the supreme Creator.Createth the wind.--Not "spirit" (as margin). But the two ideas "wind" and "spirit" were closely associated in Heb. (as in Greek), being designated by the same word ruach (in Greek ??????, comp. John 3:8). Hence the transition in thought to the next clause is natural. This is curiously rendered in LXX. "and declareth to man his Christ" through a misunderstanding of the original.
