3. Two other examples of remote or inaccessible hiding-places, similarly contrasted; Carmel, rising abruptly out of the sea, and the depths of the ocean which it overhangs. Carmel was in two ways a hiding-place: (1) As usual in limestone formations, it abounds in caves—said by some to be more than 2000 in number—often of great length, with narrow entrances, and extremely tortuous. These caves are “so close to each other that a pursuer would not discern into which the fugitive had vanished; so serpentine within, that ‘ten steps apart,’ says a traveler[198], ‘we could hear each others’ voices, but could not see each other’ ” (Pusey). (2) The summit of Carmel, about 1800 ft. above the sea, is thickly wooded (see the descriptions quoted on ch. Amos 1:2; and comp. Micah 7:14); in the first cent. a.d., according to Strabo (xvi. 2. 28), its forests were the retreat of robbers. Carmel, projecting into the sea, would be the last hiding-place in the land: if a fugitive found no safety there, he could seek it next only in the sea. But even the sea, as the next clause says, should afford no safety for these Israelites.

[198] Schulz, Leitung des Höchsten, v. 186; Paulus, Reisen, vii. 43.

the serpent] In warm tropical regions, highly venomous marine serpents (Hydropidae) are found in the sea (see particulars in Cantor, Zoological Transactions, ii. pp. 303 ff., referred to by Dr Pusey). They are not, however, known in the Mediterranean; and the reference is more probably to an imaginary monster, supposed by the Hebrews to have its home at the bottom of the ocean, and to be at the disposal of the Almighty.

Verse 3. - The top of Carmel. Among the woods and thickets. There are no eaves on the summit of Carmel. "Amos tolls us that in his day the top of it was a place to hide in; nor has it changed its character in this respect ... I would not have been prompted to place 'the top of Carmel' third in such a series of hiding places, yet I can fully appreciate the comparison from my own experience. Ascending from the south, we followed a wild, narrow wady overhung by trees, bushes, and tangled creepers, through which my guide thought we could get up to the top; but it became absolutely impracticable, and we were obliged to find our way back again. And even after we reached the summit, it was so rough and broken in some places, and the thorn bushes so thickset and sharp, that our clothes were torn and our hands and faces severely lacerated; nor could I see my guide at times ten steps ahead of me. From such biblical intimations, we may believe that Carmel was not very thickly inhabited" (Thomson, 'The Land and the Book,' Central Palestine, p. 237, etc.). Other writers speak of the occurrence of caves and deep valleys in the Carmel range. In the bottom of the sea. Both this and heaven (ver. 2) are impracticable hiding places, and are used poetically to show the absolute impossibility of escape. Serpent (nachash, elsewhere called leviathan and tannin, Isaiah 27:1), some kind of seamonster supposed to be venomous. Dr. Pusey mentions that certain poisonous hydrophidae are found in the Indian and Pacific Oceans. and may probably infest the Red Sea and the Persian Gulf. Amos 9:3The thought is still further expanded in Amos 9:2-6. Amos 9:2. "If they break through into hell, my hand will take them thence; and if they climb up to heaven, thence will I fetch them down. Amos 9:3. And if they hide themselves upon the top of Carmel, I will trace them, and fetch them thence; and if they conceal themselves from before mine eyes in the bottom of the sea, thence do I command the serpent, and it biteth them. Amos 9:4. And if they go into captivity before their enemies, I will command the sword thence, and it slayeth them; and I direct my eye upon them for evil, and not for good." The imperfects, with אם, are to be taken as futures. They do not assume what is impossible as merely hypothetical, in the sense of "if they should hide themselves;" but set forth what was no doubt in actual fact an impossible case, as though it were possible, in order to cut off every escape. For the cases mentioned in Amos 9:3 and Amos 9:4 might really occur. Hiding upon Carmel and going into captivity belong to the sphere of possibility and of actual occurrence. In order to individualize the thought, that escape from the punishing arm of the Almighty is impossible, the prophet opposes the most extreme spaces of the world to one another, starting from heaven and hell, as the loftiest height and deepest depth of the universe, in doing which he has in all probability Psalm 139:7-8 floating before his mind. He commences with the height, which a man cannot possibly climb, and the depth, to which he cannot descend, to show that escape is impossible. חתר, to break through, with ב, to make a hole into anything (Ezekiel 8:8; Ezekiel 12:5, Ezekiel 12:7). According to the Hebrew view, Sheol was deep in the interior of the earth. The head of Carmel is mentioned (see at Joshua 19:26). The reference is not to the many caves in this promontory, which afford shelter to fugitives; for they are not found upon the head of Carmel, but for the most part on the western side (see v. Raumer, Pal. p. 44). The emphasis lies rather upon the head, as a height overgrown with trees, which, even if not very high (about 1800 feet; see at 1 Kings 18:19), yet, in comparison with the sea over which it rises, might appear to be of a very considerable height; in addition to which, the situation of Carmel, on the extreme western border of the kingdom of Israel, might also be taken into consideration. "Whoever hides himself there, must assuredly know of no other place of security in the whole of the land besides. And if there is no longer any security there, there is nothing left but the sea." But even the deep sea-bottom will not shelter from the vengeance of God. God commands the serpent, or summons the serpent to bite him. Nâchâsh, here the water-serpent, called elsewhere livyāthān or tannı̄n (Isaiah 27:1), a sea-monster, which was popularly supposed to be extremely dangerous, but which cannot be more exactly defined. Even by going into captivity, they will not be protected from the sword. בּשּׁבי, not into captivity, but in statu captivitatis: even if they should be among those who were wandering into captivity, where men are generally sure of their lives (see Lamentations 1:5). For God has fixed His eye upon them, i.e., has taken them under His special superintendence (cf. Jeremiah 39:12); not, however, to shelter, to protect, and to bless, but לרעה, for evil, i.e., to punish them. "The people of the Lord remain, under all circumstances, the object of special attention. They are more richly blessed than the world, but they are also more severely punished" (Hengstenberg). Amos 9:3 Interlinear
Amos 9:3 Parallel Texts


Amos 9:3 NIV
Amos 9:3 NLT
Amos 9:3 ESV
Amos 9:3 NASB
Amos 9:3 KJV

Amos 9:3 Bible Apps
Amos 9:3 Parallel
Amos 9:3 Biblia Paralela
Amos 9:3 Chinese Bible
Amos 9:3 French Bible
Amos 9:3 German Bible

Bible Hub