Amos 4:13 (Forming mountains, creating the wind, and declaring thought)

ESV: "For behold, he who forms the mountains and creates the wind, and declares to man what is his thought, who makes the morning darkness, and treads on the heights of the earth—the Lord, the God of hosts, is his name!"

ASV: "For, lo, he that formeth the mountains, and createth the wind, and declareth unto man what is his thought; that maketh the morning darkness, and treadeth upon the high places of the earth—Jehovah, the God of hosts, is his name."

Tchavdar S. Hadjiev (Joel and Amos: An Introduction and Commentary): "This is the first of the three ‘hymnic fragments’ in the book of Amos (5:8–9; 9:5–6) which are united by their common use of participles to describe God, the shared theme of creation and the recurring cultic formula the Lord . . . is his name. The hymn paints an awesome and terrifying picture of the God whom Israel is about to meet (v. 12). The five participles correspond to the five occurrences of the refrain you did not return to me. The power of the Lord is demonstrated first and foremost in acts of creation. He is the one who forms the solid, immovable mountains, as well as the fleeting wind. Both stability and dynamic motion emanate from him. He has complete control over Israel’s universe. The third participial phrase, which occupies the centre, could be translated ‘declares to mortals their thoughts’ (nab); in other words, he brings to the surface the hidden plans and desires of human beings. Most scholars, however, prefer reveals his thoughts to mortals – that is, God not only controls the created world but communicates with humanity (3:7). Makes the morning darkness is unsettling. Whether it refers to a solar eclipse (Paas 2003:277) or to clouds and smoke hiding the morning sun (Hubbard 1989:162) the phrase does not depict the normal rhythm of day and night and carries omi- nous overtones. Treads on the heights of the earth (Job 9:8; Mic. 1:3) depicts a divine march and the subjection of the earth to the authority of its creator. The hymnic conclusion evokes a sense of awe with its picture of unstoppable divine power."

Thomas E. McComiskey and Tremper Longman III (Hosea, Amos, Micah, EBC Series): "A hymnic element, portraying some aspects of the nature of the God the Israelites are to face in judgment, closes this section. 'For' (kî, untranslated in the NIV) connects v.13 to the preceding reference to God. The word 'forms' (yôṣēr) refers to God’s activity in creation and is paralleled by 'creates' (bōrē ʾ). In Hebrew these words are participles, which are typical of hymnic elements. This phenomenon is often used as an argument for their lateness, for participial constructions may be found in other poetic celebrations of God’s creative power, especially in 'Second Isaiah' (Isa 40:22–23, 26–29; 42:5; 44:24;
45:7, 18). The phenomenon also occurs in Jeremiah (Jer 10:12–16; 51:15–19) and in certain psalms (Pss 94; 104). While the passages in Jeremiah are considered late additions by some scholars, there is good reason to believe that both psalms cited are of preexilic origin (cf. M. Dahood, Psalms II and Psalms III [AB; New York: Doubleday, 1968, 1970]), thus placing the tradition much earlier than 'Second Isaiah.' The reason for the participial structure is difficult to determine. It may be that the Hebrew theology assumed a role for God both in creating and in sustaining his universe. It is also possible that the participial construction may be simply a stylistic device. The word 'form' (yāṣar) has as its basic emphasis the shaping of the object involved, whereas 'create' (bārāʾ) emphasizes the initiation of the object. Not only does God form the mountains and create the wind, but he also reveals to humanity 'his thoughts' (śēḥô). The word for 'thoughts' is never used of God in Hebrew; and, in the light of 3:7, it is unlikely that Amos believes that God reveals his thoughts to all people. It is best to interpret the suffix ô ('his') as applying to man and understand the verse to speak of God’s activity in searching the hearts of all humankind and revealing their thoughts and motives. In describing God’s treading the high places of the earth, the hymn takes on a theophanic tone. The Hebrew word for 'high places' (bāmâ) basically means 'height.' It may refer to pagan religious sanctuaries (Jer 7:31), but in the cosmic atmosphere of this hymn, it must refer to the mountains and hills. In ancient times possession of the heights of enemy territory meant that the enemy was virtually brought into subjection (Dt 33:29; Eze 36:2). The majestic picture of God as striding over the hills and mountains shows his sovereignty over the earth. A similar theophany occurs at the beginning of Micah, where it precedes the description of God’s judgment in Samaria and Jerusalem (Mic 1:3–7; 3:9–12). The theophany presages judgment, as God steps into history and treads the heights of the earth. This theophanic language, depicting God’s presence in the events of history and in natural phenomena, shows their belief in his immanence."

See Adu, Frank. “The Concepts of Yahweh in the Hymnic Doxologies of Amos 4:13, 5:8–9, and 9:5–6.” Biblical Theology Bulletin 52, no. 1 (February 2022): 3–16. https://doi.org/10.1177/01461079211038493.