lighting up of the rays of the dawn, hiphil to cause to light up, is applied here to motion with the swiftness of lightning; it is also employed in a purely metaphorical sense for the lighting up of the countenance (Ps. 39:14; Job 9:27; Job 10:20). In Amo 5:9 the address is continued in a descriptive form; יבוא has not a causative meaning. The two clauses of this verse point to the fate which awaits the Israelites who trust in their strength and their fortifications (Amo 6:13). And yet they persist in unrighteousness.
Verses 10-12
Amo 5:10-12“They hate the monitor in the gate, and abhor him that speaketh uprightly. Amo 5:11. Therefore, because ye tread upon the poor, and take the distribution of corn from him, ye have built houses of square stones, and will not dwell therein; planted pleasant vineyards, and will not drink their wine. Amo 5:12. For I know how many are your transgressions, and how great your sins; oppressing the righteous, taking atonement money; and ye bow down the poor in the gate.” However natural it may seem to take מוכיח and דּבר תּמים in Amo 5:10 as referring to prophets, who charge the ungodly with their acts of unrighteousness, as Jerome does, this explanation is precluded not only by bassha‛ar (in the gate), since the gate was not the meeting-place of the people where the prophets were accustomed to stand, but the place where courts of judgment were held, and all the public affairs of the community discussed (see at Deu 21:19); but also by the first half of Amo 5:11, which presupposes judicial proceedings. Mōkhı̄ăch is not merely the judge who puts down unjust accusers, but any one who lifts up his voice in a court of justice against acts of injustice (as in Isa 29:21). דּבר תּמים, he who says what is blameless, i.e., what is right and true: this is to be taken generally, and not to be restricted to the accused who seeks to defend his innocence. תּעב is a stronger expression than שׂנא. The punishment for this unjust oppression of the poor will be the withdrawal of their possessions. The ἁπ. λεγ. bōshēs is a dialectically different form for בוסס, from בוּס, to trample down (Rashi, Kimchi), analogous to the interchange of שׁריון and סריון, a coat of mail, although as a rule שׁ passes into ס, and not ס into שׁ. For the derivation from בושׁ, according to which בושׁס would stand for בושׁשׁ (Hitzig and Tuch on Genesis p. 85), is opposed both to the construction with על, and also to the circumstance that בּושׁשׁ means to delay (Exo 32:1; Jdg 5:28);
