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THE MESSAGE
Amos 6:6
Bible Study Resources
Concordances:
- Nave'sDictionaries:
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- InternationalParallel Translations
They drink wine by the bowlfuland anoint themselves with the finest oilsbut do not grieve over the ruin of Joseph.
Who drink wine in bowls, And anoint themselves with the best oils; But they are not grieved for the affliction of Yosef.
That drinke wine in bowles, and anoint themselues with the chiefe ointments: but they are not grieued for the affliction of Ioseph.
That drink wine in bowls, and anoint themselves with the chief ointments: but they are not grieved for the affliction of Joseph.
who drink wine in bowls and anoint themselves with the finest oils, but are not grieved over the ruin of Joseph!
Who drink wine from sacred bowls While they anoint themselves with the finest of oils— Yet they have not grieved over the collapse of Joseph.
You drink wine by the bowlful and use the best perfumed lotions. But you are not sad over the ruin of Israel,
Who drink wine from sacrificial bowls And anoint themselves with the finest oils [reflecting their unrestrained celebration]; Yet they are not grieved over the ruin of Joseph (Israel).
They drinke wine in bowles, and anoynt themselues with the chiefe ointments, but no man is sory for the affliction of Ioseph.
Who drink wine from sacrificial bowls While they anoint themselves with the finest of oils, Yet they have not grieved over the ruin of Joseph.
Who drink wine from sacrificial bowlsWhile they anoint themselves with the first pick of the oils,Yet they have not grieved over the destruction of Joseph.
You drink wine by the bowlful and anoint yourselves with the finest oils, but you fail to grieve over the ruin of Joseph.
You drink all the wine you want and wear expensive perfume, but you don't care about the ruin of your nation.
You drink wine by the bowlful and anoint yourselves with the finest oils, but feel no grief at the ruin of Yosef.
that drink wine in bowls, and anoint themselves with the chief ointments; but are not grieved for the breach of Joseph.
You drink wine in fancy cups. You use the best perfumes. And it doesn't even bother you that Joseph's family is being destroyed.
Who drink pure wine, and anoint themselves with the finest perfumes; but they are not grieved for the affliction of Joseph.
You drink wine by the bowlful and use the finest perfumes, but you do not mourn over the ruin of Israel.
Alas for those who drink from sprinkling bowls of wine and anoint themselves with the best of olive oils and are not grieved over the ruin of Joseph.
who drink bowls of wine, and they anoint with the best of oils; but they are not grieved for the breaking of Joseph!
that drink wine in bowls, and anoint themselves with the chief oils; but they are not grieved for the affliction of Joseph.
Drinking wine in basins, rubbing themselves with the best oils; but they have no grief for the destruction of Joseph.
That drink wine in bowls, and anoint themselves with the chief ointments; but they are not grieved for the hurt of Joseph.
They drinke wine in bowles, and annoynt them selues with chiefe ointmentes: but no man is sorie for the affliction of Ioseph.
who drink strained wine, and anoint themselves with the best ointment; and have suffered nothing on occasion of the calamity of Joseph.
that drink wine in bowls, and anoint themselves with the chief ointments; but they are not grieved for the affliction of Joseph.
Who drink wine in bowls, And anoint themselves with the best oils; But they are not grieved for the affliction of Joseph.
and with beste oynement thei weren anoynted; and in no thing thei hadden compassioun on the sorewe, ether defoulyng, of Joseph.
that drink wine in bowls, and anoint themselves with the chief oils; but they are not grieved for the affliction of Joseph.
That drink wine in bowls, and anoint themselves with the chief ointments: but they are not grieved for the affliction of Joseph.
They drink wine from sacrificial bowls, and pour the very best oils on themselves. Yet they are not concerned over the ruin of Joseph.
Who drink wine from bowls, And anoint yourselves with the best ointments, But are not grieved for the affliction of Joseph.
You drink wine by the bowlful and perfume yourselves with fragrant lotions. You care nothing about the ruin of your nation.
You drink wine from the holy dishes, and pour the best oil on yourselves. Yet you are not filled with sorrow because Joseph has been destroyed!
who drink wine from bowls, and anoint themselves with the finest oils, but are not grieved over the ruin of Joseph!
Who are quaffing bowls of wine, and, with the best of oils, anointing themselves, - and are not afflicted for the injury of Joseph: -
That drink wine in bowls, and anoint themselves with the best ointments: and they are not concerned for the affliction of Joseph.
who drink wine in bowls, and anoint themselves with the finest oils, but are not grieved over the ruin of Joseph!
Who are drinking with bowls of wine, And [with] chief perfumes anoint [themselves], And have not been pained for the breach of Joseph.
ye that drynke wyne out of goblettes, & anoynte youre selues with the best oyle, but no man is sory for Ioseps hurte.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
drink: This probably refers to the costliness and magnificence of the drinking vessels, as well as to the quantity drank.
wine in bowls: or, in bowls of wine, Hosea 3:1, 1 Timothy 5:23
chief: Matthew 26:7-9, John 12:3
but: Genesis 37:25-28, Genesis 42:21, Genesis 42:22, Genesis 49:22, Esther 3:15, Romans 12:15, 1 Corinthians 12:26
affliction: or, breach, 2 Kings 15:29, 2 Kings 17:3-6, Jeremiah 30:7
Reciprocal: Genesis 40:23 - but forgat him Genesis 41:52 - the land 2 Samuel 1:12 - General Psalms 23:5 - thou anointest Psalms 81:5 - in Joseph Proverbs 23:30 - tarry Ecclesiastes 9:8 - let thy head Isaiah 28:1 - drunkards Hosea 9:1 - Rejoice Amos 2:8 - they drink Amos 5:6 - the house Obadiah 1:18 - the house of Joseph Matthew 25:42 - General Luke 7:46 - General Acts 18:17 - And Gallio 1 Timothy 5:6 - she James 5:1 - weep Revelation 18:13 - cinnamon
Cross-References
But Noah was different. God liked what he saw in Noah.
"I'm going to bring a flood on the Earth that will destroy everything alive under Heaven. Total destruction.
"But I'm going to establish a covenant with you: You'll board the ship, and your sons, your wife and your sons' wives will come on board with you. You are also to take two of each living creature, a male and a female, on board the ship, to preserve their lives with you: two of every species of bird, mammal, and reptile—two of everything so as to preserve their lives along with yours. Also get all the food you'll need and store it up for you and them."
And God did think twice. He decided not to do the evil he had threatened against his people.
Yes, God will judge his people, but oh how compassionately he'll do it. When he sees their weakened plight and there is no one left, slave or free, He'll say, "So where are their gods, the rock in which they sought refuge, The gods who feasted on the fat of their sacrifices and drank the wine of their drink-offerings? Let them show their stuff and help you, let them give you a hand!
"Oh, dear people, will you listen to me now? Israel, will you follow my map? I'll make short work of your enemies, give your foes the back of my hand. I'll send the God -haters cringing like dogs, never to be heard from again. You'll feast on my fresh-baked bread spread with butter and rock-pure honey."
class="poetry"> Come, let's shout praises to God , raise the roof for the Rock who saved us! Let's march into his presence singing praises, lifting the rafters with our hymns! And why? Because God is the best, High King over all the gods. In one hand he holds deep caves and caverns, in the other hand grasps the high mountains. He made Ocean—he owns it! His hands sculpted Earth! So come, let us worship: bow before him, on your knees before God , who made us! Oh yes, he's our God, and we're the people he pastures, the flock he feeds. Drop everything and listen, listen as he speaks: "Don't turn a deaf ear as in the Bitter Uprising, As on the day of the Wilderness Test, when your ancestors turned and put me to the test. For forty years they watched me at work among them, as over and over they tried my patience. And I was provoked—oh, was I provoked! ‘Can't they keep their minds on God for five minutes? Do they simply refuse to walk down my road?' Exasperated, I exploded, ‘They'll never get where they're headed, never be able to sit down and rest.'"
God gave his word and he won't take it back: you're the permanent priest, the Melchizedek priest. The Lord stands true at your side, crushing kings in his terrible wrath, Bringing judgment on the nations, handing out convictions wholesale, crushing opposition across the wide earth. The King-Maker put his King on the throne; the True King rules with head held high!
Tested in the Furnace of Affliction "And now listen to this, family of Jacob, you who are called by the name Israel: Who got you started in the loins of Judah, you who use God 's name to back up your promises and pray to the God of Israel? But do you mean it? Do you live like it? You claim to be citizens of the Holy City; you act as though you lean on the God of Israel, named God -of-the-Angel-Armies. For a long time now, I've let you in on the way I work: I told you what I was going to do beforehand, then I did it and it was done, and that's that. I know you're a bunch of hardheads, obstinate and flint-faced, So I got a running start and began telling you what was going on before it even happened. That is why you can't say, ‘My god-idol did this.' ‘My favorite god-carving commanded this.' You have all this evidence confirmed by your own eyes and ears. Shouldn't you be talking about it? And that was just the beginning. I have a lot more to tell you, things you never knew existed. This isn't a variation on the same old thing. This is new, brand-new, something you'd never guess or dream up. When you hear this you won't be able to say, ‘I knew that all along.' You've never been good listeners to me. You have a history of ignoring me, A sorry track record of fickle attachments— rebels from the womb. But out of the sheer goodness of my heart, because of who I am, I keep a tight rein on my anger and hold my temper. I don't wash my hands of you. Do you see what I've done? I've refined you, but not without fire. I've tested you like silver in the furnace of affliction. Out of myself, simply because of who I am, I do what I do. I have my reputation to keep up. I'm not playing second fiddle to either gods or people. "Listen, Jacob. Listen, Israel— I'm the One who named you! I'm the One. I got things started and, yes, I'll wrap them up. Earth is my work, handmade. And the skies—I made them, too, horizon to horizon. When I speak, they're on their feet, at attention. "Come everybody, gather around, listen: Who among the gods has delivered the news? I, God , love this man Cyrus, and I'm using him to do what I want with Babylon. I, yes I, have spoken. I've called him. I've brought him here. He'll be successful. Come close, listen carefully: I've never kept secrets from you. I've always been present with you." And now, the Master, God , sends me and his Spirit with this Message from God , your Redeemer, The Holy of Israel: "I am God , your God, who teaches you how to live right and well. I show you what to do, where to go. If you had listened all along to what I told you, your life would have flowed full like a river, blessings rolling in like waves from the sea. Children and grandchildren are like sand, your progeny like grains of sand. There would be no end of them, no danger of losing touch with me." Get out of Babylon! Run from the Babylonians! Shout the news. Broadcast it. Let the world know, the whole world. Tell them, " God redeemed his dear servant Jacob!" They weren't thirsty when he led them through the deserts. He made water pour out of the rock; he split the rock and the water gushed. "There is no peace," says God , "for the wicked."
But they turned on him; they grieved his Holy Spirit. So he turned on them, became their enemy and fought them.
Gill's Notes on the Bible
That drink wine in bowls,.... Not in small cups or glasses, but in large bowls, that they might drink freely, even to drunkenness; hence we read of the drunkards of Ephraim, or the ten tribes, Isaiah 28:1; or "drink in bowls of wine"; which is much to the: same sense. The Targum is,
"that drink wine in silver phials;''
and anoint themselves with the, chief ointments; which Jarchi says was balsam, and the best is that which grew about Jericho; this they did not for moderate refreshment, but for pleasure, and to indulge themselves in luxury:
but they are not grieved for the affliction of Joseph; or the "breach" of him z; that was made upon him by some enemy or another: either what had been already made; Kimchi thinks it respects the carrying captive of some before the reign of Jeroboam; or it may regard the distress Pul king of Assyria gave to Israel, in the times of Menahem; or the carrying captive the inhabitants of several places by Tiglathpileser, king of Assyria, in the times of Pekah, 2 Kings 15:19; or else, as Jarchi thinks, this refers to some breach and affliction to come, which these men were unconcerned about; even what they heard from the mouth of the prophets should come to them; that the kingdom of the house of Israel should case, and be utterly took away, Hosea 1:4; which was fulfilled by Shalmaneser, who carried Israel captive into the cities of the Medes, 2 Kings 17:6; but the prophecy of this did not trouble them, or make them sick at heart, as the word a signifies, nor any present affliction that might attend them; they did not weep with them that weep, were men of hard hearts, that had no sympathy with their brethren and fellow creatures. It is thought that here is some allusion to the attitude of Joseph's brethren to him, when in the pit, and sold by them into Egypt; or to the chief butler's forgetfulness of him, when advanced, and amidst his cups.
z ×¢× ×©×ר "super contritione", Pagninus, Montanus; "propter confractienem Josephi", Junius Tremellius, Piscator "ob fractionem Josephi", Cocceius. a ×× × ××× "neque afficiuntur argritudine", Junius & Tremellius, Piscator, Cocceius.
Barnes' Notes on the Bible
That drink wine in bowls - (Literally, as the English margin, âdrink in bowls,â literally, âsprinkling vessels, of wineâ). The word is elsewhere used only of the âbowls,â out of which the blood of the sacrifice was sprinkled. Probably Amos was referring to the first offering of the Princes in the wilderness, with whom he had already tacitly contrasted these Princes . They had shown zeal for God in offering the massive bowls for the service of the tabernacle: the like zeal had these princes for the service of their own âgod Philippians 3:19, their belly.â It may be too, (since misbelief and sensuality are necessarily irreverent) that they used for their revels vessels which had at one time been employed in sprinkling the blood of their idol-sacrifices. There was no additional desecration in it. The gold and silver vessels of the temple were consecrated by being offered to God, by His hallowing of the temple through His presence, by being used in the typical sacrifices. The gold and silver, creatures of God, were desecrated by being employed in idol-worship, of which indeed sensuality was a part. Their employment in this luxury was only a continuance of their desecration, which it did but illustrate. It is nothing incredible, since among Christians, the fonts of the Church have been turned into horsetroughs by sects who disbelieved in Baptism. The vessels were, probably, large, since those offered for the tabernacle weighed 70 shekels. Private luxury vied with the fictitious sanctuary, which aped the sanctuary of God. Perhaps Amos would express the capacity of these vessels by saying, âthat drink in bowls of wine.â Like swine in the trough, they immersed themselves in their drink , âswimming in mutual swill.â
All this they did, he expresses, habitually. He speaks of these their acts in a form expressing an ever-renewed present, âthe putters off, the liers on couches of ivory, the out-stretched, the eating, the drinking,â men whose lives were spent in nothing else; the voluptuaries, sensualists, âgood-fellowsâ of Israel.
Anoint themselves with the chief ointments - Anointing the body was a sort of necessary 2 Chronicles 28:15 in the hot climate of the East, for bodily health. âNotâ to anoint the body was the exception, as in mourning 2 Samuel 14:2. But necessaries become a vehicle for luxury. For health, olive-oil sufficed Deuteronomy 28:40. For the service of God, a rich ointment was appointed, to which odorous substances, myrrh, cinnamon, the odoriferous reed, and cassia Exodus 30:23-25. gave a scent emblematic of the fragrance of holiness. In order to separate what was sacred from ordinary uses, God forbade, on pain of death, to imitate this ointment, or âpour it on the flesh of manâ Exodus 30:32-33. Luxury vied with religion, and took to itself either the same, or ointment more costly. âThey anointed themselves with the chiefâ (kind) âof ointments;â those which held the first, highest rank among them. Nothing better or so good was left for what they thought to be the service of God, as, in times a little past, anything was thought good enough for a Church, nothing too good for a dwelling-house. Gorgeous adornments of manâs house were thought splendor and good taste and fit employment of wealth; slight adornment of the house of God was thought superstition.
But - (And) they are not grieved - (Literally, âgrieve not themselves,â) admit no grief, shut out all grief, âfor the afflictionâ (literally, âbreachâ) of âJoseph.â The name of the patriarch, Ephraimâs father, recalled his suffering from his brethren . His brethren cast him into a âpit without waterâ Genesis 37:24, probalby an empty leaking well, (much as was that into which Jeremiah Jeremiah 38:6 was cast,) damp, fetid, and full of loathsome creatures. They âsaw the anguish of his soul when he besought them, and would not hearâ Genesis 42:21. But what did they? âThey sat down to eat breadâ Genesis 37:25. So did these rich men deal with all their brethren, all Ephraim. They suffered not in, or with, any sufferings, present or future, of individuals or the whole. âCast off thought,â âcast off care,â is the motto of sensualists and of the worldly; âseize joyous the present hour, and leave the future,â said the pagan . This was the effect of their luxury and life of sense.
The prophet recounts, they stretched themselves listlessly, ate choice food, sang glees, drank deep, anointed themselves with the very best ointment, âand grievedâ not themselves for any sufferings of their own flesh and blood. It followed, of necessity, from the rest. Luxury shuts out suffering, because any vivid knowledge of or dwelling upon sufferings must needs disturb its ease. Selfish wealth persuades itself that there is no suffering, lest it should be forced to think of it; it âwillâ think distress either too little, so that it can relieve itself, or so great that it cannot be relieved; or it will philosophise upon distress and misery, as though it were best relieved by its own luxuries. Any how it will not know or hear of its details, it will not admit grief. Lap.: âMercilessness is the own daughter of pleasure.â âThis was the iniquity of thy sister Sodom; pride, fullness of bread, and careless ease had she and her daughters; and the hand of the poor and needy she strengthened notâ Ezekiel 16:49. âSeest thou,â says Chrysostom , âhow he blames a delicate life? For in these words he accuses not covetousness, but prodigality only. And thou eatest to excess, Christ not even for need; thou various cakes, He not so much as dry bread; thou drinkest choice wine, but on Him thou hast not bestowed so much as a cup of cold water in His thirst. Thou art on a soft, embroidered bed; He is perishing with the cold. Be then the banquets clear from covetousness, yet they are accursed because, while thou doest all beyond thy need, to Him thou givest not even His need; and that, living in luxury on what is His!â
And yet what was this luxury, which the prophet so condemns? What, in us, were simplicity. What scarce anyone thought of diminishing, while two million, close by, were wasting away by famineâs horrors; chairs or sofas inlaid, fat lamb or veal; wine; perfumes; light music. The most delicate ingredient of those perfumes, cinnamon, enters into our food. âLooking at our times,â says a writer at the close of the 16th century , âI marvel at the spareness of the ancients, and think that it would be well with us, if any above the poor were content with what were, of old, delicacies to kings and nobles. Happy were these times, if they could imitate even what the prophets blame in nobles. In the Gospel, âthe Kingâ who âmade a marriage feast for His Son said, I have prepared My dinner, My oxen and fatlings are killed, and all things are ready; come unto the marriageâ Matthew 22:2, Matthew 22:4.
When a âfatted calfâ was killed for a feast, it was thought the best cheer, as when Abraham entertained Angels, or in that feast of the Father who, when He had received back His son, said, âbring hither the fatted calf and kill it, and let us eat and be merry: for this My son was dead and is alive againâ Luke 15:23-24. So then the prophet accuses the nobles of luxury, because they ate fat oxen and lambs. For the table of Solomon, the wealthiest of monarchs, there were brought âfat oxen, and oxen, out of the pastures, sheep, besides hart and roebuck and fallow deer and fatted fowlsâ 1 Kings 4:23. âNowâ whatever is produced in sea or earth or sky, people think to be born to satisfy their appetites. Who could recount the manifold forms of food and condiments, which all-inventing gluttony has devised? Books had to be written; no memory sufficed. In this ocean, wealthiest patrimonies have discharged themselves and disappeared.
Among the Romans, Fabius, for devouring his patrimony, was called Gurges (whirlpool). Were this the practice now, he would have many great people surnamed from him, who, poor through gluttony, prey on the patrimonies of the poor, retain the property of the rich against their wills, and live on what is anotherâs. It were little to consume whole patrimonies in luxury, were it not that the virtues and nerves of the mind were also consumed and vices of all sorts crept in. Shame to copy the luxury of pagan, and despise their care for maintaining temperance. We need not old examples. Such was the frugality of our Spaniards, 70 years ago, before they adopted foreign manners, that the rich had but mutton, roast and boiled, at their tables, nobles alone had poultry. Well were it then, if, in matter of food, we did only, what the prophet in his time blamed.â Spain has sunk under its luxury to a third-rate power. What can await England? What can await it, when the prophetâs blame were praise, and Dives is the pattern and ideal of the charity of most of us, and luxury, vanity, and selfindulgence are held to be the best way of ministering to the poor? Marvelous âimitation of Christ!â Once, to âforsake allâ was to âfollowâ Christ. Now, to possess all, heap up all, to expend nothing save on self, and to âshew mercy on the poorâ by allowing them to minister to our luxuries, is, according to the new philosophy of wealth, to be the counterfeit of Christian charity.
Clarke's Notes on the Bible
Verse Amos 6:6. That drink wine in bowls — Perhaps the costliness of the drinking vessels, more than the quantity drank, is that which is here reprehended by the prophet. Drinking vessels of the most costly materials, and of the most exquisite workmanship, are still in use; and as to precious ointments and perfumes among the Jews, we have a proof that the contents of one small box was worth three hundred denarii, at least seven pounds ten shillings sterling. See the case in the Gospel, John 12:5, and the note there.
