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PARALLEL HISTORY BIBLE - Amos 2:13
CHAPTERS: Amos 1, 2, 3, 4, 5, 6, 7, 8, 9 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16
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LXX- Greek Septuagint - Amos 2:13 δια 1223 2203 τουτο 5124 ιδου 2400 5628 εγω 1473 κυλιω υποκατω 5270 υμων 5216 ον 3739 τροπον 5158 κυλιεται η 2228 1510 5753 3739 3588 αμαξα η 2228 1510 5753 3739 3588 γεμουσα καλαμης
Douay Rheims Bible Behold, I will screak under you as a wain screaketh that is laden with hay.
King James Bible - Amos 2:13 Behold, I am pressed under you, as a cart is pressed that is full of sheaves.
World English Bible Behold, I will crush you in your place, as a cart crushes that is full of grain.
World Wide Bible Resources
Amos 2:13
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 vi.ii.ii Pg 4
Isa. i. 11–14, from the Sept., as is the case throughout. We have given the quotation as it stands in Cod. Sin. He has therefore abolished these things, that the new law of our Lord Jesus Christ, which is without the yoke of necessity, might have a human oblation.1459 1459 Thus in the Latin. The Greek reads, “might not have a man-made oblation.” The Latin text seems preferable, implying that, instead of the outward sacrifices of the law, there is now required a dedication of man himself. Hilgenfeld follows the Greek. And again He says to them, “Did I command your fathers, when they went out from the land of Egypt, to offer unto Me burnt-offerings and sacrifices? But this rather I commanded them, Let no one of you cherish any evil in his heart against his neighbour, and love not an oath of falsehood.”1460 1460
Anf-01 viii.ii.xxxvii Pg 4
Isa. i. 14, Isa. lviii. 6. What kind of things are taught through the prophets from [the person of] God, you can now perceive.
Anf-01 ix.viii.xxxviii Pg 4
Isa. i. 14.
Anf-02 vi.iii.iii.xii Pg 27.1
Anf-03 iv.ix.v Pg 14
Comp. Isa. i. 11–14, especially in the LXX. for “from the rising sun unto the setting, my Name hath been made famous among all the nations, saith the Lord.”1209 1209
Anf-03 v.iv.ii.xx Pg 13
Slightly altered from Isa. i. 13, 14. Now, if even the Creator had so long before discarded all these things, and the apostle was now proclaiming them to be worthy of renunciation, the very agreement of the apostle’s meaning with the decrees of the Creator proves that none other God was preached by the apostle than He whose purposes he now wished to have recognised, branding as false both apostles and brethren, for the express reason that they were pushing back the gospel of Christ the Creator from the new condition which the Creator had foretold, to the old one which He had discarded.
Anf-03 v.iv.iii.xxii Pg 18
See Isa. i. 11–14. By calling them yours, as having been performed2979 2979 Fecerat seems the better reading: q.d. “which he had performed,” etc. Oehler reads fecerant. after the giver’s own will, and not according to the religion of God (since he displayed them as his own, and not as God’s), the Almighty in this passage, demonstrated how suitable to the conditions of the case, and how reasonable, was His rejection of those very offerings which He had commanded to be made to Him.
Anf-03 v.iv.v.xii Pg 40
Isa. i. 13, 14. reckoning them as men’s Sabbaths, not His own, because they were celebrated without the fear of God by a people full of iniquities, and loving God “with the lip, not the heart,”3891 3891
Anf-03 iv.iv.xiv Pg 11
Isa. i. 14, etc. By us, to whom Sabbaths are strange,272 272 [This is noteworthy. In the earlier days sabbaths (Saturdays) were not unobserved, but, it was a concession pro tempore, to Hebrew Christians.] and the new moons and festivals formerly beloved by God, the Saturnalia and New-year’s and Midwinter’s festivals and Matronalia are frequented—presents come and go—New-year’s gifts—games join their noise—banquets join their din! Oh better fidelity of the nations to their own sect, which claims no solemnity of the Christians for itself! Not the Lord’s day, not Pentecost, even it they had known them, would they have shared with us; for they would fear lest they should seem to be Christians. We are not apprehensive lest we seem to be heathens! If any indulgence is to be granted to the flesh, you have it. I will not say your own days,273 273 i.e., perhaps your own birthdays. [See cap. xvi. infra.] Oehler seems to think it means, “all other Christian festivals beside Sunday.” but more too; for to the heathens each festive day occurs but once annually: you have a festive day every eighth day.274 274 [“An Easter Day in every week.”—Keble.] Call out the individual solemnities of the nations, and set them out into a row, they will not be able to make up a Pentecost.275 275
Anf-03 v.iv.v.xii Pg 13
Isa. i. 14. Now, in whatever sense these words were spoken, we know that an abrupt defence must, in a subject of this sort, be used in answer to an abrupt challenge. I shall now transfer the discussion to the very matter in which the teaching of Christ seemed to annul the Sabbath. The disciples had been hungry; on that the Sabbath day they had plucked some ears and rubbed them in their hands; by thus preparing their food, they had violated the holy day. Christ excuses them, and became their accomplice in breaking the Sabbath. The Pharisees bring the charge against Him. Marcion sophistically interprets the stages of the controversy (if I may call in the aid of the truth of my Lord to ridicule his arts), both in the scriptural record and in Christ’s purpose.3864 3864 This obscure passage runs thus in the original: “Marcion captat status controversiæ (ut aliquid ludam cum mei Domini veritate), scripti et voluntatis.” Status is a technical word in rhetoric. “Est quæstio quæ ex prima causarum conflictione nascitur.” See Cicero, Topic. c. 25, Part. c. 29; and Quinctilian, Instit. Rhetor. iii. 6. (Oehler). For from the Creator’s Scripture, and from the purpose of Christ, there is derived a colourable precedent3865 3865 Sumitur color. —as from the example of David, when he went into the temple on the Sabbath, and provided food by boldly breaking up the shew-bread.3866 3866
Anf-03 v.iv.vi.iv Pg 29
Isa. i. 13, 14. also by Amos, “I hate, I despise your feast-days, and I will not smell in your solemn assemblies;”5348 5348
Anf-01 ix.iv.xx Pg 19
Isa. vii. 13. Wherefore also the Lord Himself gave us a sign, in the depth below, and in the height above, which man did not ask for, because he never expected that a virgin could conceive, or that it was possible that one remaining a virgin could bring forth a son, and that what was thus born should be “God with us,” and descend to those things which are of the earth beneath, seeking the sheep which had perished, which was indeed His own peculiar handiwork, and ascend to the height above, offering and commending to His Father that human nature (hominem) which had been found, making in His own person the first-fruits of the resurrection of man; that, as the Head rose from the dead, so also the remaining part of the body—[namely, the body] of everyman who is found in life—when the time is fulfilled of that condemnation which existed by reason of disobedience, may arise, blended together and strengthened through means of joints and bands3681 3681
Anf-01 ix.iv.xxii Pg 18
Isa. vii. 13. He performed the part of one indicating that He whom God promised David that He would raise up from the fruit of his belly (ventris) an eternal King, is the same who was born of the Virgin, herself of the lineage of David. For on this account also, He promised that the King should be “of the fruit of his belly,” which was the appropriate [term to use with respect] to a virgin conceiving, and not “of the fruit of his loins,” nor “of the fruit of his reins,” which expression is appropriate to a generating man, and a woman conceiving by a man. In this promise, therefore, the Scripture excluded all virile influence; yet it certainly is not mentioned that He who was born was not from the will of man. But it has fixed and established “the fruit of the belly,” that it might declare the generation of Him who should be [born] from the Virgin, as Elisabeth testified when filled with the Holy Ghost, saying to Mary, “Blessed art thou among women, and blessed is the fruit of thy belly;”3721 3721
Anf-03 iv.ix.ix Pg 4
See Isa. vii. 13, 14. (which is, interpreted, “God with us”1252 1252
Anf-01 ix.vi.xviii Pg 17
Isa. xliii. 23, 24. He says, therefore, “Upon this man will I look, even upon him that is humble, and meek, and who trembles at My words.”4021 4021
Anf-02 vi.ii.ix Pg 9.1
1556
Anf-02 vi.ii.ix Pg 10.1
Anf-03 iv.iv.xx Pg 9
Ps. xcvi. 5. The LXX. in whose version ed. Tisch. it is Ps. xcv. read δαιμόνια, like Tertullian. Our version has “idols.” But this has been laid by me rather as a foundation for ensuing observations. However, it is a defect of custom to say, “By Hercules, So help me the god of faith;”329 329 Mehercule. Medius Fidius. I have given the rendering of the latter, which seems preferred by Paley (Ov. Fast. vi. 213, note), who considers it = me dius (i.e., Deus) fidius juvet. Smith (Lat. Dict. s.v.) agrees with him, and explains it, me deus fidius servet. White and Riddle (s.v.) take the me (which appears to be short) as a “demonstrative” particle or prefix, and explain, “By the God of truth!” “As true as heaven,” “Most certainly.” while to the custom is added the ignorance of some, who are ignorant that it is an oath by Hercules. Further, what will an oath be, in the name of gods whom you have forsworn, but a collusion of faith with idolatry? For who does not honour them in whose name he swears?
Anf-03 iv.iv.xx Pg 9
Ps. xcvi. 5. The LXX. in whose version ed. Tisch. it is Ps. xcv. read δαιμόνια, like Tertullian. Our version has “idols.” But this has been laid by me rather as a foundation for ensuing observations. However, it is a defect of custom to say, “By Hercules, So help me the god of faith;”329 329 Mehercule. Medius Fidius. I have given the rendering of the latter, which seems preferred by Paley (Ov. Fast. vi. 213, note), who considers it = me dius (i.e., Deus) fidius juvet. Smith (Lat. Dict. s.v.) agrees with him, and explains it, me deus fidius servet. White and Riddle (s.v.) take the me (which appears to be short) as a “demonstrative” particle or prefix, and explain, “By the God of truth!” “As true as heaven,” “Most certainly.” while to the custom is added the ignorance of some, who are ignorant that it is an oath by Hercules. Further, what will an oath be, in the name of gods whom you have forsworn, but a collusion of faith with idolatry? For who does not honour them in whose name he swears?
Anf-01 vi.ii.ii Pg 4
Isa. i. 11–14, from the Sept., as is the case throughout. We have given the quotation as it stands in Cod. Sin. He has therefore abolished these things, that the new law of our Lord Jesus Christ, which is without the yoke of necessity, might have a human oblation.1459 1459 Thus in the Latin. The Greek reads, “might not have a man-made oblation.” The Latin text seems preferable, implying that, instead of the outward sacrifices of the law, there is now required a dedication of man himself. Hilgenfeld follows the Greek. And again He says to them, “Did I command your fathers, when they went out from the land of Egypt, to offer unto Me burnt-offerings and sacrifices? But this rather I commanded them, Let no one of you cherish any evil in his heart against his neighbour, and love not an oath of falsehood.”1460 1460
Anf-01 viii.ii.xxxvii Pg 4
Isa. i. 14, Isa. lviii. 6. What kind of things are taught through the prophets from [the person of] God, you can now perceive.
Anf-01 ix.viii.xxxviii Pg 4
Isa. i. 14.
Anf-02 vi.iii.iii.xii Pg 27.1
Anf-03 iv.ix.v Pg 14
Comp. Isa. i. 11–14, especially in the LXX. for “from the rising sun unto the setting, my Name hath been made famous among all the nations, saith the Lord.”1209 1209
Anf-03 v.iv.ii.xx Pg 13
Slightly altered from Isa. i. 13, 14. Now, if even the Creator had so long before discarded all these things, and the apostle was now proclaiming them to be worthy of renunciation, the very agreement of the apostle’s meaning with the decrees of the Creator proves that none other God was preached by the apostle than He whose purposes he now wished to have recognised, branding as false both apostles and brethren, for the express reason that they were pushing back the gospel of Christ the Creator from the new condition which the Creator had foretold, to the old one which He had discarded.
Anf-03 v.iv.iii.xxii Pg 18
See Isa. i. 11–14. By calling them yours, as having been performed2979 2979 Fecerat seems the better reading: q.d. “which he had performed,” etc. Oehler reads fecerant. after the giver’s own will, and not according to the religion of God (since he displayed them as his own, and not as God’s), the Almighty in this passage, demonstrated how suitable to the conditions of the case, and how reasonable, was His rejection of those very offerings which He had commanded to be made to Him.
Anf-03 v.iv.v.xii Pg 40
Isa. i. 13, 14. reckoning them as men’s Sabbaths, not His own, because they were celebrated without the fear of God by a people full of iniquities, and loving God “with the lip, not the heart,”3891 3891
Anf-03 iv.iv.xiv Pg 11
Isa. i. 14, etc. By us, to whom Sabbaths are strange,272 272 [This is noteworthy. In the earlier days sabbaths (Saturdays) were not unobserved, but, it was a concession pro tempore, to Hebrew Christians.] and the new moons and festivals formerly beloved by God, the Saturnalia and New-year’s and Midwinter’s festivals and Matronalia are frequented—presents come and go—New-year’s gifts—games join their noise—banquets join their din! Oh better fidelity of the nations to their own sect, which claims no solemnity of the Christians for itself! Not the Lord’s day, not Pentecost, even it they had known them, would they have shared with us; for they would fear lest they should seem to be Christians. We are not apprehensive lest we seem to be heathens! If any indulgence is to be granted to the flesh, you have it. I will not say your own days,273 273 i.e., perhaps your own birthdays. [See cap. xvi. infra.] Oehler seems to think it means, “all other Christian festivals beside Sunday.” but more too; for to the heathens each festive day occurs but once annually: you have a festive day every eighth day.274 274 [“An Easter Day in every week.”—Keble.] Call out the individual solemnities of the nations, and set them out into a row, they will not be able to make up a Pentecost.275 275
Anf-03 v.iv.v.xii Pg 13
Isa. i. 14. Now, in whatever sense these words were spoken, we know that an abrupt defence must, in a subject of this sort, be used in answer to an abrupt challenge. I shall now transfer the discussion to the very matter in which the teaching of Christ seemed to annul the Sabbath. The disciples had been hungry; on that the Sabbath day they had plucked some ears and rubbed them in their hands; by thus preparing their food, they had violated the holy day. Christ excuses them, and became their accomplice in breaking the Sabbath. The Pharisees bring the charge against Him. Marcion sophistically interprets the stages of the controversy (if I may call in the aid of the truth of my Lord to ridicule his arts), both in the scriptural record and in Christ’s purpose.3864 3864 This obscure passage runs thus in the original: “Marcion captat status controversiæ (ut aliquid ludam cum mei Domini veritate), scripti et voluntatis.” Status is a technical word in rhetoric. “Est quæstio quæ ex prima causarum conflictione nascitur.” See Cicero, Topic. c. 25, Part. c. 29; and Quinctilian, Instit. Rhetor. iii. 6. (Oehler). For from the Creator’s Scripture, and from the purpose of Christ, there is derived a colourable precedent3865 3865 Sumitur color. —as from the example of David, when he went into the temple on the Sabbath, and provided food by boldly breaking up the shew-bread.3866 3866
Anf-03 v.iv.vi.iv Pg 29
Isa. i. 13, 14. also by Amos, “I hate, I despise your feast-days, and I will not smell in your solemn assemblies;”5348 5348
Anf-01 ix.iv.xx Pg 19
Isa. vii. 13. Wherefore also the Lord Himself gave us a sign, in the depth below, and in the height above, which man did not ask for, because he never expected that a virgin could conceive, or that it was possible that one remaining a virgin could bring forth a son, and that what was thus born should be “God with us,” and descend to those things which are of the earth beneath, seeking the sheep which had perished, which was indeed His own peculiar handiwork, and ascend to the height above, offering and commending to His Father that human nature (hominem) which had been found, making in His own person the first-fruits of the resurrection of man; that, as the Head rose from the dead, so also the remaining part of the body—[namely, the body] of everyman who is found in life—when the time is fulfilled of that condemnation which existed by reason of disobedience, may arise, blended together and strengthened through means of joints and bands3681 3681
Anf-01 ix.iv.xxii Pg 18
Isa. vii. 13. He performed the part of one indicating that He whom God promised David that He would raise up from the fruit of his belly (ventris) an eternal King, is the same who was born of the Virgin, herself of the lineage of David. For on this account also, He promised that the King should be “of the fruit of his belly,” which was the appropriate [term to use with respect] to a virgin conceiving, and not “of the fruit of his loins,” nor “of the fruit of his reins,” which expression is appropriate to a generating man, and a woman conceiving by a man. In this promise, therefore, the Scripture excluded all virile influence; yet it certainly is not mentioned that He who was born was not from the will of man. But it has fixed and established “the fruit of the belly,” that it might declare the generation of Him who should be [born] from the Virgin, as Elisabeth testified when filled with the Holy Ghost, saying to Mary, “Blessed art thou among women, and blessed is the fruit of thy belly;”3721 3721
Anf-03 iv.ix.ix Pg 4
See Isa. vii. 13, 14. (which is, interpreted, “God with us”1252 1252
Anf-01 ix.vi.xviii Pg 17
Isa. xliii. 23, 24. He says, therefore, “Upon this man will I look, even upon him that is humble, and meek, and who trembles at My words.”4021 4021
Treasury of Scriptural Knowledge, Chapter 2VERSE (13) - Ps 78:40 Isa 1:14; 7:13; 43:24 Eze 6:9; 16:43 Mal 2:17
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