Amos 2:1--3:15
Konteks2:1 This is what the Lord says:
“Because Moab has committed three crimes 1 –
make that four! 2 – I will not revoke my decree of judgment. 3
They burned the bones of Edom’s king into lime. 4
2:2 So I will set Moab on fire, 5
and it will consume Kerioth’s 6 fortresses.
Moab will perish 7 in the heat of battle 8
amid war cries and the blaring 9 of the ram’s horn. 10
2:3 I will remove 11 Moab’s leader; 12
I will kill all Moab’s 13 officials 14 with him.”
The Lord has spoken!
2:4 This is what the Lord says:
“Because Judah has committed three covenant transgressions 15 –
make that four! 16 – I will not revoke my decree of judgment. 17
They rejected the Lord’s law; 18
they did not obey his commands.
Their false gods, 19
to which their fathers were loyal, 20
led them astray.
2:5 So I will set Judah on fire,
and it will consume Jerusalem’s fortresses.” 21
2:6 This is what the Lord says:
“Because Israel has committed three covenant transgressions 22 –
make that four! 23 – I will not revoke my decree of judgment. 24
They sold the innocent 25 for silver,
the needy for a pair of sandals. 26
2:7 They trample 27 on the dirt-covered heads of the poor; 28
they push the destitute away. 29
A man and his father go to the same girl; 30
in this way they show disrespect 31 for my moral purity. 32
2:8 They stretch out on clothing seized as collateral;
they do so right 33 beside every altar!
They drink wine bought with the fines they have levied;
they do so right in the temple 34 of their God! 35
2:9 For Israel’s sake I destroyed the Amorites. 36
They were as tall as cedars 37
and as strong as oaks,
but I destroyed the fruit on their branches 38
and their roots in the ground. 39
2:10 I brought you up from the land of Egypt;
I led you through the wilderness for forty years
so you could take the Amorites’ land as your own.
2:11 I made some of your sons prophets
and some of your young men Nazirites. 40
Is this not true, you Israelites?”
The Lord is speaking!
2:12 “But you made the Nazirites drink wine; 41
you commanded the prophets, ‘Do not prophesy!’
2:13 Look! I will press you down,
like a cart loaded down with grain presses down. 42
2:14 Fast runners will find no place to hide; 43
strong men will have no strength left; 44
warriors will not be able to save their lives.
2:15 Archers 45 will not hold their ground; 46
fast runners will not save their lives,
nor will those who ride horses. 47
2:16 Bravehearted 48 warriors will run away naked in that day.”
The Lord is speaking!
3:1 Listen, you Israelites, to this message which the Lord is proclaiming against 49 you! This message is for the entire clan I brought up 50 from the land of Egypt: 3:2 “I have chosen 51 you alone from all the clans of the earth. Therefore I will punish you for all your sins.”
3:3 Do two walk together without having met? 52
3:4 Does a lion roar in the woods if he has not cornered his prey? 53
Does a young lion bellow from his den if he has not caught something?
3:5 Does a bird swoop down into a trap on the ground if there is no bait?
Does a trap spring up from the ground unless it has surely caught something?
3:6 If an alarm sounds 54 in a city, do people not fear? 55
If disaster overtakes a 56 city, is the Lord not responsible? 57
3:7 Certainly the sovereign Lord does nothing without first revealing his plan to his servants the prophets.
3:8 A lion has roared! 58 Who is not afraid?
The sovereign Lord has spoken! Who can refuse to prophesy? 59
3:9 Make this announcement in 60 the fortresses of Ashdod
and in the fortresses in the land of Egypt.
Say this:
“Gather on the hills around Samaria! 61
Observe the many acts of violence 62 taking place within the city, 63
the oppressive deeds 64 occurring in it.” 65
3:10 “They do not know how to do what is right.” (The Lord is speaking.)
“They store up 66 the spoils of destructive violence 67 in their fortresses.
3:11 Therefore,” says the sovereign Lord, “an enemy will encircle the land. 68
He will take away your power; 69
your fortresses will be looted.”
3:12 This is what the Lord says:
“Just as a shepherd salvages from the lion’s mouth a couple of leg bones or a piece of an ear,
so the Israelites who live in Samaria will be salvaged. 70
They will be left with just a corner of a bed, 71
and a part 72 of a couch.”
3:13 Listen and warn 73 the family 74 of Jacob! 75
The sovereign Lord, the God who commands armies, 76 is speaking!
3:14 “Certainly when 77 I punish Israel for their 78 covenant transgressions, 79
I will destroy 80 Bethel’s 81 altars.
The horns 82 of the altar will be cut off and fall to the ground.
3:15 I will destroy both the winter and summer houses. 83
The houses filled with ivory 84 will be ruined,
the great 85 houses will be swept away.” 86
The Lord is speaking!
[2:1] 1 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[2:1] 2 tn Heb “Because of three violations of Moab, even because of four.”
[2:1] sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
[2:1] 3 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[2:1] 4 sn The Moabites apparently desecrated the tomb of an Edomite king and burned his bones into a calcined substance which they then used as plaster (cf. Deut 27:2, 4). See S. M. Paul, Amos (Hermeneia), 72. Receiving a proper burial was very important in this culture. Desecrating a tomb or a deceased individual’s bones was considered an especially heinous act.
[2:2] 5 sn The destruction of Moab by fire is an example of a judgment in kind – as the Moabites committed the crime of “burning,” so the
[2:2] 6 sn Kerioth was an important Moabite city. See Jer 48:24, 41.
[2:2] 7 tn Or “die” (KJV, NASB, NRSV, TEV); NAB “shall meet death.”
[2:2] 8 tn Or “in the tumult.” This word refers to the harsh confusion of sounds that characterized an ancient battle – a mixture of war cries, shouts, shrieks of pain, clashes of weapons, etc.
[2:2] 9 tn Heb “sound” (so KJV, NASB, NRSV).
[2:2] 10 sn The ram’s horn (used as a trumpet) was blown to signal the approaching battle.
[2:3] 11 tn Heb “cut off” (so KJV, NASB, NRSV); NAB “root out”; NCV “bring to an end.”
[2:3] 12 tn Heb “the leader [traditionally, “judge”] from her midst.”
[2:3] 13 tn Heb “her”; the referent (Moab) has been specified in the translation for clarity.
[2:3] 14 tn Or “princes” (KJV, NAB, NASB, NLT); TEV, CEV “leaders.”
[2:4] 15 tn This is the same Hebrew term that is translated “crimes” in the previous oracles (see at 1:3). The change to “covenant transgressions” reflects the probability that the prophet is condemning the nation of Israel for violating stipulations of the Mosaic Law.
[2:4] 16 tn Heb “Because of three violations of Judah, even because of four.”
[2:4] sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
[2:4] 17 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[2:4] 18 tn Or “instruction”; NCV “teachings.”
[2:4] 19 tn Heb “lies.” This may very well be a derogatory term for idols (perhaps also at Ps. 40:4 [Heb 40:5]). Elsewhere false gods are called “vanities” (Deut 32:21; 1 Kgs 16:13, 26) and a delusion (Isa 66:3). In no other prophetic passages, however, are they called “lies.” The term could refer to the deceptions of false prophets (note Ezek 13:6-9; cf. Hab 2:3). See F. I. Andersen and D. N. Freedman, Amos (AB), 301-6.
[2:4] 20 tn Heb “after which their fathers walked.” The expression “to walk after” is an idiom meaning “to be loyal to.” See S. M. Paul, Amos (Hermeneia), 75-76.
[2:4] sn Here the idolatry of the parents carried over to the children, who persisted in worshiping the idols to which their fathers were loyal.
[2:5] 21 map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:6] 22 tn For this translation see the note at 2:4.
[2:6] 23 tn Heb “Because of three violations of Israel, even because of four.”
[2:6] sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3. Only in this last oracle against Israel does one find the list of four specific violations expected based on the use of a similar formula elsewhere in wisdom literature (see Prov 30:18-19, 29-31). This adaptation of the normal pattern indicates the
[2:6] 24 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[2:6] 25 tn Or “honest” (CEV, NLT). The Hebrew word sometimes has a moral-ethical connotation, “righteous, godly,” but the parallelism (note “poor”) suggests a socio-economic or legal sense here. The practice of selling debtors as slaves is in view (Exod 21:2-11; Lev 25:35-55; Deut 15:12-18) See the note at Exod 21:8 and G. C. Chirichigno, Debt-Slavery in Israel and the Ancient Near East (JSOTSup). Probably the only “crime” the victim had committed was being unable to pay back a loan or an exorbitant interest rate on a loan. Some have suggested that this verse refers to bribery in legal proceedings: The innocent are “sold” in the sense that those in power pay off the elders or judges for favorable decisions (5:12; cf. Exod 23:6-7).
[2:6] 26 tn Perhaps the expression “for a pair of sandals” indicates a relatively small price or debt. Some suggest that the sandals may have been an outward token of a more substantial purchase price. Others relate the sandals to a ritual attached to the transfer of property, signifying here that the poor would be losing their inherited family lands because of debt (Ruth 4:7; cf. Deut 25:8-10). Still others emend the Hebrew form slightly to נֶעְלָם (ne’lam, “hidden thing”; from the root עָלַם, ’alam, “to hide”) and understand this as referring to a bribe.
[2:7] 27 tn Most scholars now understand this verb as derived from the root II שָׁאַף (sha’af, “to crush; to trample”), an alternate form of שׁוּף (shuf), rather than from I שָׁאַף (sha’af, “to pant, to gasp”; cf. KJV, ASV, NASB).
[2:7] 28 tn Heb “those who stomp on the dirt of the ground on the head of the poor.” It is possible to render the line as “they trample the heads of the poor into the dust of the ground,” thereby communicating that the poor are being stepped on in utter contempt (see S. M. Paul, Amos [Hermeneia], 79-80). The participial form הַשֹּׁאֲפִים (hasho’afim) is substantival and stands in apposition to the pronominal suffix on מִכְרָם (mikhram, v. 6b).
[2:7] sn The picture of the poor having dirt-covered heads suggests their humiliation before their oppressors and/or their sorrow (see 2 Sam 1:2; 15:32).
[2:7] 29 tn Heb “they turn aside the way of the destitute.” Many interpreters take “way” to mean “just cause” and understand this as a direct reference to the rights of the destitute being ignored. The injustice done to the poor is certainly in view, but the statement is better taken as a word picture depicting the powerful rich pushing the “way of the poor” (i.e., their attempt to be treated justly) to the side. An even more vivid picture is given in Amos 5:12, where the rich are pictured as turning the poor away from the city gate (where legal decisions were made, and therefore where justice should be done).
[2:7] 30 sn Most interpreters see some type of sexual immorality here (cf. KJV, NASB, NIV, NCV, NRSV, TEV, CEV, NLT), even though the Hebrew phrase הָלַךְ אֶל (halakh ’el, “go to”) never refers elsewhere to sexual intercourse. (The usual idiom is בוֹא אֶל [bo’ ’el]. However, S. M. Paul (Amos [Hermeneia], 82) attempts to develop a linguistic case for a sexual connotation here.) The precise identification of the “girl” in question is not clear. Some see the referent as a cultic prostitute (cf. NAB; v. 8 suggests a cultic setting), but the term נַעֲרָה (na’arah) nowhere else refers to a prostitute. Because of the contextual emphasis on social oppression, some suggest the exploitation of a slave girl is in view. H. Barstad argues that the “girl” is the hostess at a pagan מַרְזֵחַ (marzeakh) banquet (described at some length in 6:4-7). In his view the sin described here is not sexual immorality, but idolatry (see H. Barstad, The Religious Polemics of Amos [VTSup], 33-36). In this case, one might translate, “Father and son go together to a pagan banquet.” In light of this cultic context, F. I. Andersen and D. N. Freedman argue that this is a reference to a specific female deity (“the Girl”) and correlate this verse with 8:14 (Amos [AB], 318-19).
[2:7] 31 tn Or “pollute”; “desecrate”; “dishonor.”
[2:7] 32 tn Heb “my holy name.” Here “name” is used metonymically for God’s moral character or reputation, while “holy” has a moral and ethical connotation.
[2:8] 33 tn The words “They do so right” are supplied twice in the translation of this verse for clarification.
[2:8] 35 tn Or “gods.” The Hebrew term אֱלֹהֵיהֶם (’elohehem) may be translated “their gods” (referring to pagan gods), “their god” (referring to a pagan god, cf. NAB, NIV, NLT), or “their God” (referring to the God of Israel, cf. NASB, NRSV).
[2:9] 36 tn Heb “I destroyed the Amorites from before them.” The translation takes מִפְּנֵי (mippÿney) in the sense of “for the sake of.” See BDB 818 s.v. פָּנֻה II.6.a and H. W. Wolff, Joel and Amos (Hermeneia), 134. Another option is to take the phrase in a spatial sense, “I destroyed the Amorites, [clearing them out] from before them [i.e., Israel]” (cf. NIV, NRSV).
[2:9] 37 tn Heb “whose height was like the height of cedars.”
[2:9] 38 tn Heb “his fruit from above.”
[2:9] 39 tn Heb “and his roots from below.”
[2:11] 40 tn Or perhaps “religious devotees” (also in the following verse). The Hebrew term נָזִיר (nazir) refers to one who “consecrated” or “devoted” to God (see Num 6:1-21).
[2:12] 41 sn Nazirites were strictly forbidden to drink wine (Num 6:2-3).
[2:13] 42 tn The precise meaning of this verse is unclear. Various suggested meanings have been proposed (see S. M. Paul, Amos [Hermeneia], 94): (1) One option is to relate the verb to an Arabic verb, meaning “to hinder; to hamper,” and translate, “I am making you immobile, like a cart filled with grain is immobile.” In this case, the
[2:14] 43 tn Heb “and a place of refuge will perish from the swift.”
[2:14] 44 tn Heb “the strong will not increase his strength.”
[2:15] 45 tn Heb “the one who holds the bow.”
[2:15] 46 tn For the idiom of “holding [or “standing”] one’s ground” in battle, there is a similar phrase in Ezek 13:5; also related is the expression “to hold one’s own against” (or “to withstand”) in Judg 2:14; 2 Kgs 10:4; Dan 8:7 (see S. M. Paul, Amos [Hermeneia], 97). Other options include “will not endure” or “will not survive.”
[2:15] 47 tn The last two lines read literally, “The one fast in his feet will not rescue [his life], and the rider of the horse will not rescue his life.” The phrase “his life” does double duty in the parallelism and should be understood in both lines.
[2:16] 48 tn Or “the most stouthearted” (NAB); NRSV “those who are stout of heart.”
[3:1] 50 tn One might expect a third person verb form (“he brought up”), since the
[3:2] 51 tn Heb “You only have I known.” The Hebrew verb יָדַע (yada’) is used here in its covenantal sense of “recognize in a special way.”
[3:3] 52 sn The rhetorical questions in vv. 3-5 expect the answer, “No, of course not!” Those in v. 6 anticipate the answer, “Yes, of course they do/he is.” They all draw attention to the principle of cause and effect and lay the logical foundation for the argument in vv. 7-8. Also note the progression from a general question in v. 3 to the “meetings” of two animals (v. 4), to that of an animal and a human trap (v. 5), to a climax with the confrontation with the Lord (v. 6). Each of these meetings is disastrous.
[3:4] 53 tn Heb “without having prey [or “food”].”
[3:6] 54 tn Heb “If the ram’s horn is blown.”
[3:6] 55 tn Or “tremble” (NASB, NIV, NCV); or “shake.”
[3:6] 56 tn Heb “is in”; NIV, NCV, NLT “comes to.”
[3:6] 57 tn Heb “has the
[3:8] 58 sn The roar of the lion is here a metaphor for impending judgment (see 1:2; cf. 3:4, 12). Verses 7-8 justify Amos’ prophetic ministry and message of warning and judgment. The people should expect a prophetic message prior to divine action.
[3:8] 59 sn Who can refuse to prophesy? When a message is revealed, the prophet must speak, and the news of impending judgment should cause people to fear.
[3:9] 60 tn Heb “on” or “over” (also later in this verse).
[3:9] 61 sn Samaria might refer here both to the region and to the capital city (later known as Sebaste). On the other hand, there actually are hills that surround the mound upon which the city was built. The implication is that the nations can come and sit and see from those hills the sin of the capital city and its judgment.
[3:9] map For location of the city see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[3:9] 62 tn The Hebrew noun carries the nuance of “panic” or “confusion.” Here it refers metonymically to the violent deeds that terrorize the oppressed.
[3:9] 63 tn Heb “in her midst” (so NAB, NASB); NIV “among her people.”
[3:9] 64 tn The translation assumes the form is an abstract plural (see Job 35:9; Eccl 4:1). Another option is to understand the form as a substantival passive participle and translate, “the oppressed” (so KJV).
[3:10] 67 tn Heb “violence and destruction.” The expression “violence and destruction” stand metonymically for the goods the oppressors have accumulated by their unjust actions.
[3:11] 68 tc The MT reads “an enemy and around the land.” It is also possible to take the MT as an exclamation (“an enemy, and all about the land!”; see S. M. Paul, Amos [Hermeneia], 118; NJPS; cf. NLT).Most scholars and versions emend the text to יְסוֹבֵב (yÿsovev, Polel imperfect), “will encircle.”
[3:11] 69 tn Heb “He will bring down your power from you.” Some emend the text to read “Your power will be brought down from you.” The shift, however, from an active to a passive sense also appears at 3:14 (“I will destroy Bethel’s altars. The horns of the altar will be cut off.”) The pronouns (“your…you”) are feminine singular, indicating that the personified city of Samaria is addressed here. Samaria’s “power” here is her defenses and/or wealth.
[3:12] 70 sn The verb translated salvaged, though often used in a positive sense of deliverance from harm, is here employed in a sarcastic manner. A shepherd would attempt to salvage part of an animal to prove that a predator had indeed killed it. In this way he could prove that he had not stolen the missing animal and absolve himself from any responsibility to repay the owner (see Exod 22:12-13).
[3:12] 71 tn Heb “with a corner of a bed.”
[3:12] 72 tn The meaning of the Hebrew word דְּמֶשֶׁק (dÿmesheq), which occurs only here, is uncertain. If not emended, it is usually related to the term ַדּמֶּשֶׂק (dammeseq) and translated as the “Damask linens” of the bed (cf. NASB “the cover”) or as “in Damascus” (so KJV, NJB, NIV). The differences in spelling (Damascus is spelled correctly in 5:27), historical considerations, and the word order make both of these derivations unlikely. Many emendations have been proposed (e.g., “a part from the foot [of a bed],” based on a different division of the Hebrew letters (cf. NEB, NRSV); “on the edge,” based on a Hebrew term not attested in the Bible (NKJV). Some suggest a resemblance to an Akkadian term which means “sideboard [of a bed],” which is sometimes incorrectly rendered “headboard” (NJPS; see S. M. Paul, Amos [Hermeneia], 121-22). Most likely another part of a bed or couch is in view, but it is difficult to be more specific.
[3:13] 73 tn Or “testify against.”
[3:13] 75 tn These words are spoken to either the unidentified heralds addressed at the beginning of v. 9, or to the Egyptians and Philistines (see v. 9b). Another possibility is that one is not to look for a specific addressee but rather appreciate the command simply as a rhetorical device to grab the attention of the listeners and readers of the prophetic message.
[3:13] 76 tn Traditionally, “the God of hosts.”
[3:14] 77 tn Heb “in the day.”
[3:14] 78 tn Heb “his.” With the referent “Israel” here, this amounts to a collective singular.
[3:14] 79 tn Traditionally, “transgressions, sins,” but see the note on the word “crimes” in 1:3.
[3:14] 80 tn Heb “punish” (so NASB, NRSV).
[3:14] 81 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[3:14] 82 sn The horns of an ancient altar projected upwards from the four corners and resembled an animal’s horns in appearance. Fugitives could seek asylum by grabbing hold of these corners (see Exod 21:14; 1 Kgs 1:50; 2:28). When the altar’s horns were cut off, there would be no place of asylum left for the
[3:15] 83 tn Heb “the winter house along with the summer house.”
[3:15] sn Like kings, many in Israel’s wealthy class owned both winter and summer houses (cf. 1 Kgs 21:1,18; Jer 36:22). For a discussion of archaeological evidence relating to these structures, see P. King, Amos, Hosea, Micah, 64-65.
[3:15] 84 tn Heb “houses of ivory.” These houses were not made of ivory, but they had ivory panels and furniture decorated with ivory inlays. See P. King, Amos, Hosea, Micah, 139-48.
[3:15] 85 tn Or “many,” cf. NAB “their many rooms.”
[3:15] 86 tn The translation assumes the form is from the Hebrew verb סָפָה (safah, “to sweep away”) rather than סוּף (suf, “to come to an end”), which is the choice of most versions. Either option effectively communicates the destruction of the structures.
