阿摩司书 4:13

Chinese Union (Simplified)

那 创 山 、 造 风 、 将 心 意 指 示 人 、 使 晨 光 变 为 幽 暗 、 脚 踏 在 地 之 高 处 的 ， 他 的 名 是 耶 和 华 ─ 万 军 之 　 神 。

Parallel Translations

Chinese NCV (Simplified)
看哪！他造了山，創造了風，把他的心意告訴人；他造了晨光和黑暗，他的腳踏在地的高處，耶和華萬軍的　神就是他的名。

Bible Verse Review
  from Treasury of Scripure Knowledge

he that: This is a most powerful description of the majesty of Jehovah, the God of hosts. Job 38:4-11, Psalms 65:6, Isaiah 40:12, Zechariah 12:1

and createth: Psalms 135:7, Psalms 147:18, Jeremiah 10:13, Jeremiah 51:16

wind: or, spirit, John 3:8

and declareth: Psalms 139:2, Daniel 2:28, Matthew 9:4, Luke 7:39, Luke 7:40, John 2:25

that maketh: Amos 5:8, Amos 8:9, Exodus 10:22, Exodus 14:20, Isaiah 5:30, Jeremiah 13:16

and treadeth: Deuteronomy 32:13, Deuteronomy 33:29, Micah 1:3, Habakkuk 3:19

The Lord: Amos 3:13, Amos 5:8, Amos 6:8, Amos 9:6, Isaiah 47:4, Isaiah 48:2, Jeremiah 10:16, Jeremiah 51:19

Reciprocal: Exodus 15:10 - blow Job 9:7 - commandeth Job 38:19 - darkness Psalms 135:6 - Whatsoever Psalms 148:8 - stormy Isaiah 45:7 - create darkness Ezekiel 7:7 - morning Daniel 2:29 - he that Joel 2:2 - as Amos 5:27 - whose Jonah 1:4 - the Lord Matthew 12:25 - Jesus

Gill's Notes on the Bible

For, lo, he that formeth the mountains,.... These words are a description of the glorious Person, "thy God" and Saviour, to be met; he is the Creator of all things, that formed the mountains, and so was before them, as in Proverbs 8:25; and able to surmount and remove all mountains of difficulties that lay in his way of working out salvation for his people:

and createth the wind; or "spirit"; not the Holy Spirit, which is uncreated; but either angels, whom he makes spirits; or the spirit and soul of man he is the Creator of; or rather the natural wind is meant, which is his creature, he holds in his fists, restrains and commands, at his pleasure, Matthew 8:26;

and declareth unto man what [is] his thought; not what is man's thought, though he knows what is in man without any information, and is a discerner of the thoughts and intents of the heart, and can reveal them to men, and convince them that he knows them, Matthew 9:4; but rather the thought of God, the meditation of his heart, concerning the salvation of men; his thoughts of peace, which are the deep things of God, and which Christ, lying in the bosom of his Father, was privy to, and has declared, John 1:18. The Septuagint and Arabic versions, reading the words wrong, render them, "declaring to men his Christ"; which, though true of God, is not the sense of this clause. The Targum is,

"what are his works x?''

his works of creation, providence, redemption, and grace:

that maketh the morning darkness; or "darkness morning", or "the morning [out of] darkness" y; being the dayspring from on high, the morning star, the sun of righteousness, that, rising, made the Gospel day, after a long night of Jewish and Gentile darkness; and who made the same dispensation a morning to one, and darkness to another, John 9:39. The Septuagint version is, "making the morning and the cloud"; the Vulgate Latin version, "making the morning cloud"; his coming was as the morning, Hosea 6:3;

and treadeth upon the high places of the earth; the land of Israel, which is Immanuel's land, is said by the Jews to be higher than other lands; Jerusalem higher than any part of Judea, and the mountain the temple was built on higher than Jerusalem: here Christ trod in the days of his flesh, and from the mount of Olives ascended to heaven, after he had trampled upon and spoiled principalities and powers, spiritual wickednesses in high places, and when he led captivity captive. Jarchi interprets it of humbling the mighty and proud, who are compared to the high places of the earth. The Targum is,

"to declared to men what are his works, to prepare light for the righteous as the morning light, who goes and prepares darkness for earth;''

the Lord, the God of hosts, [is] his name; he is the Jehovah, the Lord our righteousness, the God and Governor of the armies of heaven the hosts of angels, and to whom all creatures on earth are subject; all power in heaven and earth belongs unto him; this is Israel's God, his Redeemer and Saviour he is called upon to prepare to meet.

x So Kimchi and R. Sol. Urbin. Ohel Moed, fol. 4. 5. y עושה שחר עיפה "faciens obscuritatem auroram", Drusius.

Barnes' Notes on the Bible

For lo, He that formeth the mountains - Their God whom they worshiped was but nature. Amos tells them, who “their God” is, whom they were to prepare to meet. He describes Him as the Creator of that, which to man seems most solid, to go furthest back in times past. Before the everlasting mountains were, God is, for He made them. Yet God is not a Creator in the past alone. He is a continual Worker. “And formeth the wind,” that finest subtlest creature, alone invisible in this visible world; the most immaterial of things material, the breath of our life, the image of man’s created immaterial spirit, or even of God’s uncreated presence, the mildest and the most terrific of the agents around us. But the thought of God, as a Creator or Preserver without, affects man but little. To man, a sinner, far more impressive than all majesty of Creative power, is the thought that God knows his inmost soul. So he adds; “and declareth unto man what is his thought,” that is, his meditation, before he puts it into words. God knows our thoughts more truly than we ourselves. We disguise them to ourselves, know not our own hearts, wish not to know them. God reveals us to ourselves. As He says, “The heart is deceitful above all things; who can know it? I, the Lord, search the heart; I try the reins, even to give every man according to his ways and according to the fruit of his doings” Jeremiah 17:9-10. Man’s own conscience tells him that God’s knowledge of His inmost self is no idle knowledge. “If our heart condemn us, God is greater than our heart and knoweth all things” 1 John 3:20.

That maketh the morning darkness - If the light become darkness, how great that darkness! From the knowledge of man’s heart, the prophet goes on to retribution. Morning is the symbol of all which is beautiful, cheering, radiant, joyous to man; darkness effaces all these. Their God, he tells them, can do all this. He can quench in gloom all the magnificent beauty of His own creation and make all which gladdened the eyes of man, “one universal blot.” “And treadeth upon the high places of the earth.” He “treadeth” them, to tread them under. He humbleth all which exalteth itself. “God walketh, when He worketh. He is without all, within all, containeth all, worketh all in all. Hence, it is said, “He walketh on the wings of the wind Psalms 104:3; He walketh on the heights of the sea Job 9:8; He walketh on the circuit of heaven” Job 22:14.

Such was He, who made Himself “their God,” The Author of all, the Upholder of all, the Subduer of all which exalted itself, who stood in a special relation to man’s thoughts, and who punished. At His command stand all the hosts of heaven. Would they have Him for them, or against them? Would they be at peace with Him, before they met Him, face to face?

Clarke's Notes on the Bible

Verse Amos 4:13. He that formeth the mountains — Here is a powerful description of the majesty of God. He formed the earth; he created the wind; he knows the inmost thoughts of the heart; he is the Creator of darkness and light; he steps from mountain to mountain, and has all things under his feet! Who is he who hath done and can do all these things? JEHOVAH ELOHIM TSEBAOTH, that is his name.

1. The self-existing, eternal, and independent Being.

2. The God who is in covenant with mankind.

3. The universal Commander of all the hosts of earth and heaven. This name is farther illustrated in the following chapter. These words are full of instruction, and may be a subject of profitable meditation to every serious mind.