Amos 6:10 · Bible study
Amos 6:10 Commentary: Forbidden Name in Judgment
Hebrew · 11 what the commentators say
Meaning in one sentence
Why do survivors in Amos 6 command silence and forbid invoking Yahweh's name? A study of judgment, terror, and the silence of the doomed.
Research Summary
- Meaning: After a devastating judgment, the sole survivor is commanded to be silent and not invoke Yahweh's name, showing the collapse of worship into terror.
- Key words: Uncle (H1730, next of kin); burns (H5635, variant of saraph); hush (H2013, command to be still).
- Main debate: Whether the prohibition on God's name springs from fear of provoking more judgment, from despair that God is hostile, or from practical caution against plunderers.
- Theological theme: The silence of the wicked in judgment contrasts with the joyful praise of the faithful.
- Best use: A solemn warning against security in sin and a reminder that the holy name of God can become a terror to those who reject Him.
Translation Comparison
BSB Berean Standard Bible 2020
And when the relative who is to burn the bodies picks them up to remove them from the house, he will call to one inside, “Is anyone else with you?” “None,” that person will answer. “Silence,” the relative will retort, “for the name of the LORD must not be invoked.”
WEB World English Bible 2000
“When a man’s relative carries him, even he who burns him, to bring bodies out of the house, and asks him who is in the innermost parts of the house, ‘Is there yet any with you?’ And he says, ‘No;’ then he will say, ‘Hush! Indeed we must not mention Yahweh’s name.’
KJV King James Version 1769
And a man’s uncle shall take him up, and he that burneth him, to bring out the bones out of the house, and shall say unto him that is by the sides of the house, Is there yet any with thee? and he shall say, No. Then shall he say, Hold thy tongue: for we may not make mention of the name of the Lord.
ASV American Standard Version 1901
And when a man’s uncle shall take him up, even he that burneth him, to bring out the bones out of the house, and shall say unto him that is in the innermost parts of the house, Is there yet any with thee? and he shall say, No; then shall he say, Hold thy peace; for we may not make mention of the name of Jehovah.
YLT Young's Literal Translation 1898
And lifted him up hath his loved one, even his burner, To bring forth the bones from the house, And he said to him who is in the sides of the house, `Is there yet with thee?' And he said, `None,' then he said, `Hush! Save to make mention of the name of Jehovah.'
Darby Darby Bible 1890
And a man's uncle, and he that should burn him, shall take him up to bring out the bones from the house, and shall say unto him that is in the inner parts of the house, Is there yet [any] with thee? and he shall say, None. And he will say, Silence! for we may not make mention of Jehovah's name.
Douay-Rheims Douay-Rheims Bible 1899
And a man's kinsman shall take him up, and shall burn him, that he may carry the bones out of the house; and he shall say to him that is in the inner rooms of the house: Is there yet any with thee?
Translations in other languages (10 available)
Y su tío tomará á cada uno, y quemarále para sacar los huesos de casa; y dirá al que estará en los rincones de la casa: ¿ Hay aún alguno contigo? Y dirá: No. Y dirá aquél: Calla, que no podemos hacer mención del nombre de Jehová.
E quando seu parente vier para queimar os cadáveres ,para tirar os ossos de casa, então dirá ao que estiver dentro da da casa: Há ainda alguém contigo? E ele responderá: Não. Então aquele dirá: Cala-te! Não menciones o nome do SENHOR.
Lorsqu’ un parent prendra un mort pour le brûler
daß einen jeglichen sein Vetter und der ihn verbrennen will, nehmen und die Gebeine aus dem Hause tragen muß und sagen zu dem, der in den Gemächern des Hauses ist: Sind ihrer auch noch mehr da? und der wird antworten: Sie sind alle dahin! Und er wird sagen: Sei still! denn man darf des Namens des HERRN nicht gedenken.
En de naaste vriend zal een iegelijk van die opnemen, of die hem verbrandt, om de beenderen uit het huis uit te brengen, en zal zeggen tot dien, die binnen de zijden van het huis is: Zijn er nog meer bij u? En hij zal zeggen: Niemand. Dan zal hij zeggen: Zwijg! want zij waren niet om des HEEREN Naam te vermelden.
Un parente verrà con colui che brucia i corpi a prendere il morto, e portarne via di casa le ossa; e dirà a colui che è in fondo alla casa: “Ce n’è altri con te?” L’altro risponderà: “No”. E il primo dirà: “Zitto! Non è il momento di menzionare il nome dell’Eterno”.
I weźmie każdego z nich stryj jego, i spali go, aby wyniósł kości z domu, a rzecze temu, który jest w gmachach domu: Jestże kto więcej z tobą? I odpowie: Niemasz. Tedy rzecze: Milcz; przeto, że nie wspominali imienia Pańskiego.
и возьмет их родственник их или сожигатель, чтобы вынести кости их из дома, и скажет находящемуся при доме: есть ли еще у тебя кто? Тот ответит: нет никого. И скажет сей: молчи! ибо нельзя упоминать имени Господня.
死人的伯叔，就是燒他屍首的，要將這屍首 搬 到 房外，問房屋 內間 的人 說：「你那裡 還有人沒有？」他必說：「沒有」；又說：「不要作聲，因為 我們不可 提 耶和華 的名。」
And when a man's relation, even the one who is responsible for burning his body, lifting him up to take his bones out of the house, says to him who is in the inmost part of the house, Is there still anyone with you? and he says, No; then he will say, Keep quiet, for the name of the Lord may not be named.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Amos 6:10
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Amos 6:10 pictures the complete desolation left by God's judgment. The nephew or uncle, acting as the next of kin, must burn the bodies himself because no one else remains. The sole survivor, hiding in the innermost corner, answers that there is no one left alive. Then comes the chilling command: Hush! We may not mention the name of Yahweh.
Barnes calls this religious despair: the man who never feared God now cowers, afraid even to speak the Lord's name aloud. Calvin reads the uncle's forced labour as proof of extreme calamity, even the nearest relative must do the work of a paid bearer. The Cambridge Bible notes that men dread calling on God for fear of drawing a fresh judgment. Jamieson-Fausset-Brown adds that the hush interrupts any attempt at praise; the survivor must die as well, so gratitude has no place. Clarke takes a more practical view: silence is demanded to avoid drawing the attention of plunderers. All agree that the prohibition on Yahweh's name signals that worship has collapsed into terror.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Fear of fresh judgment: The survivor fears that calling on God will provoke further punishment (Calvin, Cambridge Bible, JFB).
- Despair and hopelessness: The name of God has become meaningless; there is no point in invoking a hostile deity (Barnes).
- Practical precaution: Silence prevents plunderers from hearing that only one man is left (Clarke).
What is clear: The verse unambiguously portrays the aftermath of divine judgment, leading to a morbid silence and a prohibition on invoking Yahweh's name.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Reason for silence | The survivors avoid mentioning Yahweh because of the terror of the judgment. | Calvin and Jamieson-Fausset-Brown say they fear fresh judgment if God's name is spoken. Barnes says it is religious despair, God's name has become worthless. Clarke suggests a practical fear of attracting plunderers. |
| Identity of 'he who burns him' | The phrase refers to the uncle or a next of kin who handles the dead. | Most commentators take this as literal cremation due to the emergency. The Cambridge Bible allows that it could refer to burning spices in honor of the dead, as in 2 Chronicles 16:14. |
| Meaning of 'mention the name' | It means to speak of Yahweh aloud, whether in praise, prayer, or lament. | Gill thinks the prohibition came from religious authorities; others see it as self-imposed fear. Some (JFB) view it as forbidding thankfulness when only doom remains. |
Historical & Cultural Context
In ancient Israel, burial was the normal way of caring for the dead (Genesis 25:9; 35:29). Burning was reserved for criminals or emergencies, as when the men of Jabesh-gilead burned Saul's body to prevent further insult (1 Samuel 31:12). Here, the need to burn the bodies suggests a city under siege, ravaged by plague, or hit by an earthquake (Amos 6:11). The uncle, the nearest living relative, had to perform this grisly work because paid mourners and gravediggers were themselves dead or gone.
The phrase “by the sides of the house” uses the word yarkethei (H3411), meaning the innermost recesses, the place where a terrified survivor might hide. The command “Hush!” (Heb. has, H2013) appears elsewhere in judgment scenes: Amos 8:3, Habakkuk 2:20, Zephaniah 1:7. It silences not just speech but any appeal to God. The cross-reference in Numbers 17:12 records a similar cry: “We perish! We are undone!” The despair is so deep that the name once praised is now dreaded. Amos 6:1-7 had condemned the careless wealthy who drank wine from bowls and did not grieve for the ruin of Joseph. Now they themselves become the ruin. The judgment is total: even the mention of Yahweh becomes taboo.
Textual Notes
The supplied commentaries note no significant textual variants for Amos 6:10. The verb for “burns” (H5635) is an alternative spelling of the more common Hebrew saraph (H8313), but this does not change the meaning.
Reception History
Historic Christian interpreters have read this verse as a vivid picture of judgment's terror. John Calvin used it to show how God strips the secure of every comfort, leaving them afraid even to pray. Matthew Henry applied it as a call to flee from sin before silence falls. Barnes described the scene as “religious despair,” where those who once forgot God now cannot bear to speak His name. In modern preaching, the verse is often cited to warn against complacency and to highlight how judgment can invert worship into dread.
Preaching This Verse
Three-Point Outline
- The Collapse of Comfort. Ten men in one house, a large household, all die (v.9). Security vanishes instantly.
- The Horrifying Duty. The uncle, the nearest relative, must burn the bodies of his own nephews. Normal burial rites are impossible; only bones can be carried out.
- The Silencing of Worship. The survivor is told to be quiet. Yahweh's name must not be invoked. Praise and prayer have become too dangerous.
Five-Point Outline
- The Scene: A house of death. Plague or siege has wiped out a whole family.
- The Servant: The uncle acts as undertaker and cremator, a role no one else can fill.
- The Search: He calls into the innermost room for any who remain.
- The Survivor: “None”, the last living person answers.
- The Silence: Hush! We may not so much as speak the Lord's name.
Illustration Hooks
- A hospital corridor after a mass casualty event, where a family whispers and avoids prayer for fear of bad news.
- A farming community after a drought: no one dares to thank God for rain because the crops are already too far gone.
- A classroom after a student's sudden death: the teacher forbids discussion of God, not out of irreligion but to keep grief manageable.
Questions Your Congregation Is Asking
- Does God ever want us to stop calling on Him?
- Why would judgment make people afraid to speak God's name?
- Is there a godly fear that still trusts, and an ungodly fear that only hides?
Leading a Discussion
Amos 6:10 presents a scene so grim that even the name of Yahweh is avoided. Read the verse aloud twice. Then work through these questions, letting the text unsettle you before it teaches you.
Discussion Questions
- What details in verse 10 tell you how extreme the situation is? List them.
- Why does the relative have to burn the bodies himself? What does that say about society?
- The survivor says “None”, then the uncle says “Hush!” Why the silence? What do you think the survivor was about to say?
- The uncle says, “We may not mention the name of Yahweh.” Does he mean it's forbidden, or just pointless? How would you decide?
- Compare this silence with the praise Israel was supposed to offer (Psalm 34:1; 150:6). What has changed?
- In your own life, when has it felt dangerous or useless to speak God's name? Was that a faithful feeling or an unfaithful one?
- This verse shows the judgment side of God. How does the rest of Scripture help us hold judgment and mercy together?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Numbers 17:12 | The children of Israel spoke to Moses, saying, “Behold, we perish! We are undone! We are all undone! |
| I Samuel 31:12 | all the valiant men arose, went all night, and took the body of Saul and the bodies of his sons from the wall of Beth Shan; and they came to Jabesh and burned them there. |
| II Kings 6:33 | While he was still talking with them, behold, the messenger came down to him. Then he said, “Behold, this evil is from Yahweh. Why should I wait for Yahweh any longer?” |
| II Kings 23:16 | As Josiah turned himself, he spied the tombs that were there in the mountain; and he sent, and took the bones out of the tombs, and burned them on the altar, and defiled it, according to Yahweh’s word which the man of God proclaimed, who proclaimed these things. |
| Jeremiah 16:6 | Both great and small will die in this land. They will not be buried. Men won’t lament for them, cut themselves, or make themselves bald for them. |
| Jeremiah 44:26 | “Therefore hear Yahweh’s word, all Judah who dwell in the land of Egypt: ‘Behold, I have sworn by my great name,’ says Yahweh, ‘that my name will no more be named in the mouth of any man of Judah in all the land of Egypt, saying, “As the Lord Yahweh lives.” |
| Ezekiel 20:39 | “‘As for you, house of Israel, the Lord Yahweh says: “Go, everyone serve his idols, and hereafter also, if you will not listen to me; but you shall no more profane my holy name with your gifts and with your idols. |
| Ezekiel 24:21 | ‘Speak to the house of Israel, “The Lord Yahweh says: ‘Behold, I will profane my sanctuary, the pride of your power, the desire of your eyes, and that which your soul pities; and your sons and your daughters whom you have left behind will fall by the sword. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that some read this verse as describing the aftermath of famine and plague during Samaria’s siege. He also states that burning a dead body and collecting its ashes was considered the most honorable way to bury someone.
Barnes' Notes on the Bible Protestant 1832
Barnes notes the uncle who performed the burial was also the one who burned the body. This shows how extreme the suffering was that a loved one had to carry out the act opposite to their own beliefs. You are held dear by God. Your hope is in Christ’s resurrection.
Calvin's Commentaries Reformed 1564
Calvin notes that the Hebrew word for burn means to destroy completely rather than just set on fire. He believes the prophet describes an uncle burning his nephews at home so he could carry their bones out.
Cambridge Bible for Schools and Colleges Anglican 1880
Cambridge Bible for Schools and Colleges notes the Hebrew word for burner does not mean a person who burns the dead but one who offers scents. This suggests the scene describes burning fragrant spices for the dead instead of burial.
Geneva Bible Notes Reformed 1599
The Geneva annotators see this scene as the final horror of divine judgment: even the survivors are so terrified and shamed that they forbid each other from speaking the Lord’s name. The command to be silent shows that they now recognize their guilt and dare not call on God in their ruin.
Gill's Exposition of the Bible Baptist 1748
Gill notes the uncle is responsible for carrying the dead body to burial because no one else is available due to widespread death from disaster. He also says the uncle must tell the person burning the remains to stay quiet so neighbors are not discouraged by the high number of deaths.
Jamieson-Fausset-Brown Commentary Protestant 1871
The uncle who performs the burial is also the one who burns the dead body because no other relatives remain. He tells the man inside to stop praising God since everyone will die soon.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch note that the prophet uses the word for self meaning holiness to show God truly abhors Israel’s pride. They explain that giving up the city includes all its people so none will escape death. You may find hope in Christ and the resurrection.
Lange's Commentary Reformed 1857
Lange notes that the princes think the day of judgment is far off while bringing violence closer to them. He also explains that they will die even when only a few remain in their homes.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that the Lord has sworn by himself that he will not change his decision to destroy Israel. This oath shows that their certain ruin comes from God himself who cannot be stopped.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights the extreme desolation: no paid mourners remain, so the nearest relative must carry the dead himself. The command to be silent reflects terror — complaining would invite death. It is futile to seek God now, for His decree of judgment is already being carried out.