Amo_3:3

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Amo_3:3
Old Testament in Greek LXX
(Greek OT)  εἰ πορεύσονται δύο ἐπὶ τὸ αὐτὸ καθόλου ἐὰν μὴ γνωρίσωσιν ἑαυτούς;
(*Greek OT+)  ει G1487 CONJ πορευσονται G4198 V-FMI-3P δυο G1417 N-NUI επι G1909 PREP το G3588 T-ASN αυτο G846 D-ASN καθολου G2527 ADV εαν G1437 CONJ μη G3165 ADV γνωρισωσιν G1107 V-AAS-3P εαυτους G1438 D-APM

Hebrew Old Testament (Tanach)
(Hebrew OT)  הילכו שׁנים יחדו בלתי אם־נועדו׃
(*Hebrew OT+)  הילכו H1980 שׁנים H8147 יחדו H3162 בלתי H1115 אם H518 נועדו׃ H3259

King James Version This is the 1769
(KJV)  Can two walk together, except they be agreed?
(KJV+)  Can two H8147 walk H1980 together, H3162 except H1115 H518 they be agreed? H3259
(YLT)  Do two walk together if they have not met?

Latin Vulgate Jerome's Latin Vulgate This is the 409
(Latin)  numquid ambulabunt duo pariter nisi convenerit eis

Portuguese João Ferreira de Almeida Atualizada Published in 1877
(Portuguese JFAA)  Andarão dois juntos, se não houver entre eles acordo?
(*Portuguese JFAC)  Andarão dois juntos, se não estiverem de acordo?
(NVI)  Duas pessoas andarão juntas se não tiverem de acordo?

Spanish Reina-Valera Published in 1909
(Spanish RV)  ¿Andarán dos juntos, si no estuvieren de concierto?
(*Spanish RV+)  ¿Andarán H3212 dos H8147 juntos H3162, si H518 no H1097 estuvieren de concierto?(*
Treasury of Scriptural Knowledge
by Canne, Browne, Blayney, Scott, and others, with introduction by R. A. Torrey. Published in 1834;
Gen_5:22, Gen_6:9, Gen_17:1; 2Co_6:14-16
The Cambridge Bible for Schools and Colleges
1882-1921;
Amo_3:3
Can] better Will? or Do? if one sees two persons walking together, it may be inferred that, either at the time or previously, they have come to some agreement to do so. The example may have been suggested by Amos’s experience of the wild moorlands of Tekoa, or of the desert regions of Judah, in which “men meet and take the same road by chance as seldom as ships at sea” (G. A. Smith, p. 82).
be agreed] lit. have appointed themselves (or each other), i.e. have met by agreement (Job_2:11; Jos_11:5), or have agreed to be together.
Additional Note on Chap. Amo_3:13 (Jehovah of hosts)
The title “Jehovah of hosts” is one which occurs with great frequency in the prophets (except Obadiah, Joel, Jonah, Daniel, and, somewhat remarkably, Ezekiel: Hosea, Micah, Nahum, and Habakkuk, however use it each once only), and fifteen times in eight Psalms (Psalms 24, 46, 48, 59, 69, 80, 84, 89): in the historical books it is found only in 1Sa_1:3; 1Sa_1:11; 1Sa_4:4; 1Sa_15:2; 1Sa_17:45, 2Sa_5:10 (= 1Ch_11:9), 2Sa_6:2; 2Sa_6:18, 2Sa_7:8; 2Sa_7:26 (= 1Ch_17:7; 1Ch_17:24), 2Sa_7:27, 1Ki_18:15; 1Ki_19:10; 1Ki_19:14, 2Ki_3:14; 2Ki_19:31, several of these occurrences being in the mouth of prophets: it is thus preeminently the prophetical title of Jehovah. The origin of the expression is not certainly known. Host is used in Hebrew in the sense of an army of men (as in the common phrase, “captain of the host,” 1Ki_1:19 &c.); in addition to this, however, the Hebrews pictured the angels (1Ki_22:19; cf. Psa_68:17; Psa_103:21; Psa_148:2), and also the stars (Deu_4:19; Jer_8:2; Isa_34:4; Isa_40:26; Isa_45:12), as forming a ‘host.’ Accordingly it is supposed by some (as Kautzsch, art. Zebaoth, in Herzog’s Realencyclopädie; G. A. Smith, pp. 57 f.: cf. Schultz, O.T. Theol. I. 139–141) that the expression originally denoted Jehovah as a warrior, the leader of Israel’s forces (cf. Exo_14:14; Exo_15:3; Num_21:14 [the “Book of Jehovah’s Wars”], 1Sa_17:45; 1Sa_18:17; 1Sa_25:28; Psa_24:8; Psa_60:10); but (as it occurs in many passages where an exclusively martial sense would be inappropriate) that it was afterwards gradually enlarged so as to denote Him also as the God who had other “hosts” at His command, and could employ, for instance, the armies of heaven (cf. Jdg_5:20; 2Ki_6:17) on His people’s behalf: according to others (as Smend, Alttest. Religionsgeschichte, pp. 185–188) it had this wider sense from the beginning. Ewald (History of Israel, iii. 62; Lehre der Bibel von Gott, II. i. 339 f.; comp. Oehler, O.T. Theol. §§ 195–198) made the clever and original suggestion that the expression may have first arisen on occasion of some victory under the Judges, when it seemed as if Jehovah descended with His celestial hosts to the help of the armies of Israel (cf. Jdg_5:13): “born” thus “in the shout of victory,” it fixed itself in the memory of the people, and larger ideas gradually attached themselves to it, until in the prophets it became “the loftiest and most majestic title” of Israel’s God. Thus, whatever uncertainty may rest upon the origin of the expression, all agree that as used by the prophets it is Jehovah’s most significant and sublimest title: it designates Him, namely, as One who has at His disposal untold ‘hosts’ of spiritual and material agencies, and is Lord of the forces of nature, in a word, as the Omnipotent (comp. Cheyne, Origin of the Psalter, p. 323). It is accordingly in the LXX. often (2 Sam. and Minor Prophets (usually), Jer. (frequently): elsewhere Κύριος Σαβαὼθ is generally used[220]) very appropriately represented by κύριος παντοκράτωρ[221] ‘Lord Omnipotent’ (more exactly ‘Lord all-sovereign’: Westcott, Historic Faith, p. 215). The prophets often employ the title with much effectiveness and force; and it is necessary to bear in mind the ideas suggested by it, if their use of it is to be properly understood (comp., for instance, its use in Amo_3:13, Amo_4:13, Amo_5:14; Amo_5:27, Amo_6:8; Amo_6:14).
[220] In the Psalms, and occasionally in other books, κύριος τῶν δυνάμεων (i.e. of forces, hosts: see Numbers 2, 10 in the LXX. passim).
[221] Comp. in the N.T. 2Co_6:18, and nine times in the Revelation, viz. Rev_1:8, Rev_4:8, Rev_11:17, Rev_15:3, Rev_16:7; Rev_16:14, Rev_19:6; Rev_19:15, Rev_21:22 (ὁ θεὸς ὁ παντοκράτωρ; comp. in Amos Κύριος ὁ θεὸς ὁ παντοκράτωρ. The rend. “Almighty” in Rev. connects the word wrongly with Shaddai [see p. 81], for which παντοκράτωρ stands only in Job, and never there with ὁ θεὸς preceding).
Amo_3:3-5
Examples of sights, or sounds, from which the action of some proper or sufficient cause may, in each case, be inferred.
Amo_3:3-8
Such a severe rebuke might provoke contradiction among the prophet’s hearers: he therefore proceeds to indicate the authority upon which it rests, arguing by means of a series of illustrations drawn from the facts of common life, that every event or occurrence in nature implies the operation of some cause adequate to produce it: if, therefore, he has spoken such a word, it is because there has been a sufficient cause impelling him to do so. The questions, it is obvious, require in each case a negative answer.
Jamieson, Fausset and Brown Commentary
A Commentary, Critical and Explanatory, on the Old and New Testaments. Published in 1871;

Amos 3:3-6
Here follow several questions of a parable-like kind, to awaken conviction in the people.
Can two walk together, except they be agreed? — Can God’s prophets be so unanimous in prophesying against you, if God’s Spirit were not joined with them, or if their prophecies were false? The Israelites were “at ease,” not believing that God was with the prophets in their denunciations of coming ruin to the nation (Amo_6:1, Amo_6:3; compare 1Ki_22:18, 1Ki_22:24, 1Ki_22:27; Jer_43:2). This accords with Amo_3:7, Amo_3:8. So “I will be with thy mouth” (Exo_4:12; Jer_1:8; Mat_10:20). If the prophets and God were not agreed, the former could not predict the future as they do. In Amo_2:12 He had said, the Israelites forbade the prophets prophesying; therefore, in Amo_3:3, Amo_3:8, He asserts the agreement between the prophets and God who spake by them against Israel [Rosenmuller]. Rather, “I once walked with you” (Lev_26:12) as a Father and Husband (Isa_54:5; Jer_3:14); but now your way and Mine are utterly diverse; there can therefore be no fellowship between us such as there was (Amo_3:2); I will walk with you only to “punish you”; as a “lion” walks with his “prey” (Amo_3:4), as a bird-catcher with a bird [Tarnovius]. The prophets, and all servants of God, can have no fellowship with the ungodly (Psa_119:63; 2Co_6:16, 2Co_6:17; Eph_5:11; Jas_4:4).
 

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