Amos 3:13
Konteks3:13 Listen and warn 1 the family 2 of Jacob! 3
The sovereign Lord, the God who commands armies, 4 is speaking!
Amos 8:9
Konteks8:9 In that day,” says the sovereign Lord, “I will make the sun set at noon,
and make the earth dark in the middle of the day. 5
Amos 9:8
Konteks9:8 Look, the sovereign Lord is watching 6 the sinful nation, 7
and I will destroy it from the face of the earth.
But I will not completely destroy the family 8 of Jacob,” says the Lord.
Amos 4:5
Konteks4:5 Burn a thank offering of bread made with yeast! 9
Make a public display of your voluntary offerings! 10
For you love to do this, you Israelites.”
The sovereign Lord is speaking!
Amos 8:3
Konteks8:3 The women singing in the temple 11 will wail in that day.”
The sovereign Lord is speaking.
“There will be many corpses littered everywhere! 12 Be quiet!”
Amos 8:11
Konteks8:11 Be certain of this, 13 the time is 14 coming,” says the sovereign Lord,
“when I will send a famine through the land –
not a shortage of food or water
but an end to divine revelation! 15
Amos 7:6
Konteks7:6 The Lord decided not to do this. 16 The sovereign Lord said, “This will not happen either.”
Amos 7:3
Konteks7:3 The Lord decided not to do this. 17 “It will not happen,” the Lord said.
Amos 3:8
Konteks3:8 A lion has roared! 18 Who is not afraid?
The sovereign Lord has spoken! Who can refuse to prophesy? 19
Amos 5:3
Konteks5:3 The sovereign Lord says this:
“The city that marches out with a thousand soldiers 20 will have only a hundred left;
the town 21 that marches out with a hundred soldiers 22 will have only ten left for the family of Israel.” 23
Amos 7:8
Konteks7:8 The Lord said to me, “What do you see, Amos?” I said, “Tin.” The sovereign One then said,
“Look, I am about to place tin among my people Israel.
I will no longer overlook their sin. 24
Amos 5:16
Konteks5:16 Because of Israel’s sins 25 this is what the Lord, the God who commands armies, the sovereign One, 26 says:
“In all the squares there will be wailing,
in all the streets they will mourn the dead. 27
They will tell the field workers 28 to lament
and the professional mourners 29 to wail.
Amos 1:8
Konteks1:8 I will remove 30 the ruler 31 from Ashdod, 32
the one who holds the royal scepter from Ashkelon. 33
I will strike Ekron 34 with my hand; 35
the rest of the Philistines will also die.” 36
The sovereign Lord has spoken!
Amos 9:1
Konteks9:1 I saw the sovereign One 37 standing by the altar 38 and he said, “Strike the tops of the support pillars, 39 so the thresholds shake!
Knock them down on the heads of all the people, 40
and I will kill the survivors 41 with the sword.
No one will be able to run away; 42
no one will be able to escape. 43
Amos 7:7
Konteks7:7 He showed me this: I saw 44 the sovereign One 45 standing by a tin 46 wall holding tin in his hand.
Amos 7:4
Konteks7:4 The sovereign Lord showed me this: I saw 47 the sovereign Lord summoning a shower of fire. 48 It consumed the great deep and devoured the fields.
Amos 8:1
Konteks8:1 The sovereign Lord showed me this: I saw 49 a basket of summer fruit. 50
Amos 7:5
Konteks7:5 I said, “Sovereign Lord, stop!
How can Jacob survive? 51
He is too weak!” 52
Amos 3:7
Konteks3:7 Certainly the sovereign Lord does nothing without first revealing his plan to his servants the prophets.
Amos 4:2
Konteks4:2 The sovereign Lord confirms this oath by his own holy character: 53
“Certainly the time is approaching 54
when you will be carried away 55 in baskets, 56
every last one of you 57 in fishermen’s pots. 58
Amos 7:1-2
Konteks7:1 The sovereign Lord showed me this: I saw 59 him making locusts just as the crops planted late 60 were beginning to sprout. (The crops planted late sprout after the royal harvest. 61 ) 7:2 When they had completely consumed the earth’s vegetation, I said,
“Sovereign Lord, forgive Israel! 62
How can Jacob survive? 63
He is too weak!” 64
Amos 9:5
Konteks9:5 The sovereign Lord who commands armies will do this. 65
He touches the earth and it dissolves; 66
all who live on it mourn.
The whole earth 67 rises like the River Nile, 68
and then grows calm 69 like the Nile in Egypt. 70
Amos 5:4
Konteks5:4 The Lord says this to the family 71 of Israel:
“Seek me 72 so you can live!
Amos 1:15
Konteks1:15 Ammon’s 73 king will be deported; 74
he and his officials 75 will be carried off 76 together.”
The Lord has spoken!
Amos 2:3
Konteks2:3 I will remove 77 Moab’s leader; 78
I will kill all Moab’s 79 officials 80 with him.”
The Lord has spoken!
Amos 7:16
Konteks7:16 So now listen to the Lord’s message! You say, ‘Don’t prophesy against Israel! Don’t preach 81 against the family of Isaac!’
Amos 7:15
Konteks7:15 Then the Lord took me from tending 82 flocks and gave me this commission, 83 ‘Go! Prophesy to my people Israel!’
Amos 3:1
Konteks3:1 Listen, you Israelites, to this message which the Lord is proclaiming against 84 you! This message is for the entire clan I brought up 85 from the land of Egypt:
Amos 5:17
Konteks5:17 In all the vineyards there will be wailing,
for I will pass through 86 your midst,” says the Lord.
Amos 2:16
Konteks2:16 Bravehearted 87 warriors will run away naked in that day.”
The Lord is speaking!
Amos 3:10-11
Konteks3:10 “They do not know how to do what is right.” (The Lord is speaking.)
“They store up 88 the spoils of destructive violence 89 in their fortresses.
3:11 Therefore,” says the sovereign Lord, “an enemy will encircle the land. 90
He will take away your power; 91
your fortresses will be looted.”
Amos 4:3
Konteks4:3 Each of you will go straight through the gaps in the walls; 92
you will be thrown out 93 toward Harmon.” 94
The Lord is speaking!
Amos 6:11
Konteks6:11 Indeed, look! The Lord is giving the command. 95
He will smash the large house to bits,
and the small house into little pieces.
Amos 5:27
Konteks5:27 and I will drive you into exile beyond Damascus,” says the Lord.
He is called the God who commands armies!
Amos 8:2
Konteks8:2 He said, “What do you see, Amos?” I replied, “A basket of summer fruit.” Then the Lord said to me, “The end 96 has come for my people Israel! I will no longer overlook their sins. 97
Amos 1:3
Konteks1:3 This is what the Lord says:
“Because Damascus has committed three crimes 98 –
make that four! 99 – I will not revoke my
decree of judgment. 100
They ripped through Gilead like threshing sledges with iron teeth. 101
Amos 1:6
Konteks1:6 This is what the Lord says:
“Because Gaza 102 has committed three crimes 103 –
make that four! 104 – I will not revoke my decree of judgment. 105
They deported a whole community 106 and sold them 107 to Edom.
Amos 2:1
Konteks2:1 This is what the Lord says:
“Because Moab has committed three crimes 108 –
make that four! 109 – I will not revoke my decree of judgment. 110
They burned the bones of Edom’s king into lime. 111
Amos 9:12
Konteks9:12 As a result they 112 will conquer those left in Edom 113
and all the nations subject to my rule.” 114
The Lord, who is about to do this, is speaking!
Amos 4:6
Konteks4:6 “But surely I gave 115 you no food to eat in any of your cities;
you lacked food everywhere you live. 116
Still you did not come back to me.”
The Lord is speaking!
Amos 4:8
Konteks4:8 People from 117 two or three cities staggered into one city to get 118 water,
but remained thirsty. 119
Still you did not come back to me.”
The Lord is speaking!
Amos 9:15
Konteks9:15 I will plant them on their land
and they will never again be uprooted from the 120 land I have given them,”
says the Lord your God.
Amos 2:11
Konteks2:11 I made some of your sons prophets
and some of your young men Nazirites. 121
Is this not true, you Israelites?”
The Lord is speaking!
Amos 8:12
Konteks8:12 People 122 will stagger from sea to sea, 123
and from the north around to the east.
They will wander about looking for a revelation from 124 the Lord,
but they will not find any. 125
Amos 2:4
Konteks2:4 This is what the Lord says:
“Because Judah has committed three covenant transgressions 126 –
make that four! 127 – I will not revoke my decree of judgment. 128
They rejected the Lord’s law; 129
they did not obey his commands.
Their false gods, 130
to which their fathers were loyal, 131
led them astray.
Amos 6:8
Konteks6:8 The sovereign Lord confirms this oath by his very own life. 132
The Lord, the God who commands armies, is speaking:
“I despise Jacob’s arrogance;
I hate their 133 fortresses.
I will hand over to their enemies 134 the city of Samaria 135 and everything in it.”
Amos 6:14
Konteks6:14 “Look! I am about to bring 136 a nation against you, family 137 of Israel.”
The Lord, the God who commands armies, is speaking.
“They will oppress 138 you all the way from Lebo-Hamath 139 to the Stream of the Arabah.” 140
Amos 3:15
Konteks3:15 I will destroy both the winter and summer houses. 141
The houses filled with ivory 142 will be ruined,
the great 143 houses will be swept away.” 144
The Lord is speaking!
Amos 1:9
Konteks1:9 This is what the Lord says:
“Because Tyre has committed three crimes 145 –
make that four! 146 – I will not revoke my decree of judgment. 147
They sold 148 a whole community 149 to Edom;
they failed to observe 150 a treaty of brotherhood. 151
Amos 1:11
Konteks1:11 This is what the Lord says:
“Because Edom has committed three crimes 152 –
make that four! 153 – I will not revoke my decree of judgment. 154
He chased his brother 155 with a sword;
he wiped out his allies. 156
In his anger he tore them apart without stopping to rest; 157
in his fury he relentlessly attacked them. 158
Amos 1:13
Konteks1:13 This is what the Lord says:
“Because the Ammonites have committed three crimes 159 –
make that four! 160 – I will not revoke my decree of judgment. 161
They ripped open Gilead’s pregnant women 162
so they could expand their territory.
Amos 2:6
Konteks2:6 This is what the Lord says:
“Because Israel has committed three covenant transgressions 163 –
make that four! 164 – I will not revoke my decree of judgment. 165
They sold the innocent 166 for silver,
the needy for a pair of sandals. 167
Amos 9:7
Konteks9:7 “You Israelites are just like the Ethiopians in my sight,” 168 says the Lord.
“Certainly I brought Israel up from the land of Egypt,
but I also brought the Philistines from Caphtor 169 and the Arameans from Kir. 170
Amos 1:5
Konteks1:5 I will break the bar 171 on the gate of Damascus.
I will remove 172 the ruler 173 from Wicked Valley, 174
the one who holds the royal scepter from Beth Eden. 175
The people of Aram will be deported to Kir.” 176
The Lord has spoken!
Amos 3:12
Konteks3:12 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. 177
They will be left with just a corner of a bed, 178
and a part 179 of a couch.”
Amos 4:9
Konteks4:9 “I destroyed your crops 180 with blight and disease.
Locusts kept 181 devouring your orchards, 182 vineyards, fig trees, and olive trees.
Still you did not come back to me.”
The Lord is speaking!
Amos 4:11
Konteks4:11 “I overthrew some of you the way God 183 overthrew Sodom and Gomorrah. 184
You were like a burning stick 185 snatched from the flames.
Still you did not come back to me.”
The Lord is speaking!
Amos 7:17
Konteks7:17 “Therefore this is what the Lord says:
‘Your wife will become a prostitute in the streets 186
and your sons and daughters will die violently. 187
Your land will be given to others 188
and you will die in a foreign 189 land.
Israel will certainly be carried into exile 190 away from its land.’”
Amos 8:13
Konteks8:13 In that day your 191 beautiful young women 192 and your 193 young men will faint from thirst. 194
Amos 9:13
Konteks9:13 “Be sure of this, 195 the time is 196 coming,” says the Lord,
“when the plowman will catch up to the reaper 197
and the one who stomps the grapes 198 will overtake 199 the planter. 200
Juice will run down the slopes, 201
it will flow down all the hillsides. 202
Amos 4:10
Konteks4:10 “I sent against you a plague like one of the Egyptian plagues. 203
I killed your young men with the sword,
along with the horses you had captured.
I made the stench from the corpses 204 rise up into your nostrils.
Still you did not come back to me.”
The Lord is speaking!
Amos 5:25
Konteks5:25 You did not bring me 205 sacrifices and grain offerings during the forty years you spent in the wilderness, family 206 of Israel.
Amos 8:7
Konteks8:7 The Lord confirms this oath 207 by the arrogance of Jacob: 208
“I swear 209 I will never forget all you have done! 210
Amos 5:18
Konteks5:18 Woe 211 to those who wish for the day of the Lord!
Why do you want the Lord’s day of judgment to come?
It will bring darkness, not light.
Amos 5:20
Konteks5:20 Don’t you realize the Lord’s day of judgment will bring 212 darkness, not light –
gloomy blackness, not bright light?
Amos 3:6
Konteks3:6 If an alarm sounds 213 in a city, do people not fear? 214
If disaster overtakes a 215 city, is the Lord not responsible? 216
Amos 5:6
Konteks5:6 Seek the Lord so you can live!
Otherwise he will break out 217 like fire against Joseph’s 218 family; 219
the fire 220 will consume
and no one will be able to quench it and save Bethel. 221
Amos 5:14-15
Konteks5:14 Seek good and not evil so you can live!
Then the Lord, the God who commands armies, just might be with you,
as you claim he is.
5:15 Hate what is wrong, love what is right!
Promote 222 justice at the city gate! 223
Maybe the Lord, the God who commands armies, will have mercy on 224 those who are left from 225 Joseph. 226
Amos 4:13
Konteks4:13 For here he is!
He 227 formed the mountains and created the wind.
He reveals 228 his plans 229 to men.
He turns the dawn into darkness 230
and marches on the heights of the earth.
The Lord, the God who commands armies, 231 is his name!”
Amos 1:2
Konteks“The Lord comes roaring 233 out of Zion;
from Jerusalem 234 he comes bellowing! 235
The shepherds’ pastures wilt; 236
the summit of Carmel 237 withers.” 238
Amos 9:6
Konteks9:6 He builds the upper rooms of his palace 239 in heaven
and sets its foundation supports 240 on the earth. 241
He summons the water of the sea
and pours it out on the earth’s surface.
The Lord is his name.
Amos 5:8
Konteks5:8 (But there is one who made the constellations Pleiades and Orion;
he can turn the darkness into morning
and daylight 242 into night.
He summons the water of the seas
and pours it out on the earth’s surface.
The Lord is his name!
Amos 5:21
Konteks5:21 “I absolutely despise 243 your festivals!
I get no pleasure 244 from your religious assemblies!
Amos 6:10
Konteks6:10 When their close relatives, the ones who will burn the corpses, 245 pick up their bodies to remove the bones from the house, they will say to anyone who is in the inner rooms of the house, “Is anyone else with you?” He will respond, “Be quiet! Don’t invoke the Lord’s name!” 246
Amos 4:4
Konteks4:4 “Go to Bethel 247 and rebel! 248
At Gilgal 249 rebel some more!
Bring your sacrifices in 250 the morning,
your tithes on 251 the third day!
Amos 4:12
Konteks4:12 “Therefore this is what I will do to you, Israel.
Because I will do this to you,
prepare to meet your God, Israel! 252
Amos 9:11
Konteks9:11 “In that day I will rebuild the collapsing hut 253 of David.
I will seal its 254 gaps,
repair its 255 ruins,
and restore it to what it was like in days gone by. 256
[3:13] 1 tn Or “testify against.”
[3:13] 3 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] 4 tn Traditionally, “the God of hosts.”
[8:9] 5 tn Heb “in a day of light.”
[9:8] 6 tn Heb “the eyes of the sovereign
[9:8] 8 tn Heb “house” (also in the following verse).
[4:5] 9 sn For the background of the thank offering of bread made with yeast, see Lev 7:13.
[4:5] 10 tn Heb “proclaim voluntary offerings, announce.”
[8:3] 11 tn Or “palace” (NASB, NCV, TEV).
[8:3] 12 tn Heb “Many corpses in every place he will throw out.” The subject of the verb is probably impersonal, though many emend the active (Hiphil) form to a passive (Hophal): “Many corpses in every place will be thrown out.”
[8:11] 13 tn Heb “behold” or “look.”
[8:11] 14 tn Heb “the days are.”
[8:11] 15 tn Heb “not a hunger for food or a thirst for water, but for hearing the words of the
[7:6] 16 tn Or “changed his mind about this.”
[7:3] 17 tn Or “changed his mind about this.”
[3:8] 18 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] 19 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.
[5:3] 20 tn The word “soldiers” is supplied in the translation for clarification.
[5:3] 21 tn Heb “The one.” The word “town” has been used in the translation in keeping with the relative sizes of the armed contingents sent out by each. It is also possible that this line is speaking of the same city of the previous line. In other words, the contingent sent by that one city would have suffered a ninety-nine percent casualty loss.
[5:3] 22 tn The word “soldiers” is supplied in the translation for clarification.
[5:3] 23 tn Heb “for/to the house of Israel.” The translation assumes that this is a graphic picture of what is left over for the defense of the nation (NEB, NJB, NASB, NKJV). Others suggest that this phrase completes the introductory formula (“The sovereign
[7:8] 24 tn Heb “And I will no longer pass over him.”
[5:16] 25 tn Heb “Therefore.” This logical connector relates back to the accusation of vv. 10-13, not to the parenthetical call to repentance in vv. 14-15. To indicate this clearly, the phrase “Because of Israel’s sins” is used in the translation.
[5:16] 26 tn Or “the Lord.” The Hebrew term translated “sovereign One” here is אֲדֹנָי (’adonay).
[5:16] 27 tn Heb “they will say, ‘Ah! Ah!’” The Hebrew term הוֹ (ho, “ah, woe”) is an alternate form of הוֹי (hoy), a word used to mourn the dead and express outwardly one’s sorrow. See 1 Kgs 13:30; Jer 22:18; 34:5. This wordplay follows quickly, as v. 18 begins with הוֹי (“woe”).
[5:16] 28 tn Or “farmers” (NIV, NCV, NRSV, TEV, CEV, NLT).
[5:16] 29 tn Heb “those who know lamentation.”
[5:16] sn Professional mourners are referred to elsewhere in the OT (2 Chr 35:25; Jer 9:17) and ancient Near Eastern literature. See S. M. Paul, Amos (Hermeneia), 180.
[1:8] 31 tn Heb “the one who sits.” Some translations take this expression as a collective singular referring to the inhabitants rather than the ruler (e.g., NAB, NRSV, NLT).
[1:8] 32 sn Ashdod was one of the five major Philistine cities (along with Ashkelon, Ekron, Gaza, and Gath).
[1:8] 33 sn Ashkelon was one of the five major Philistine cities (along with Ashdod, Ekron, Gaza, and Gath).
[1:8] 34 sn Ekron was one of the five major Philistine cities (along with Ashdod, Ashkelon, Gaza, and Gath).
[1:8] 35 tn Heb “I will turn my hand against Ekron.” For other uses of the idiom, “turn the hand against,” see Ps 81:14; Isa 1:25; Jer 6:9; Zech 13:7.
[1:8] 36 tn Heb “and the remnant of the Philistines will perish.” The translation above assumes that reference is made to other Philistines beside those living in the cities mentioned. Another option is to translate, “Every last Philistine will die.”
[9:1] 37 tn Or “the Lord.” The Hebrew term translated “sovereign One” here is אֲדֹנָי (’adonay).
[9:1] 38 sn The altar is perhaps the altar at Bethel.
[9:1] 39 tn Or “the capitals.” The Hebrew singular form is collective.
[9:1] 40 tn Heb “cut them off on the head of all of them.” The translation assumes the objective suffix on the verb refers to the tops of the pillars and that the following prepositional phrase refers to the people standing beneath. Another option is to take this phrase as referring to the pillars, in which case one could translate, “Knock all the tops of the pillars off.”
[9:1] 41 tn Heb “the remnant of them.” One could possibly translate, “every last one of them” (cf. NEB “to the last man”). This probably refers to those who survive the collapse of the temple, which may symbolize the northern kingdom.
[9:1] 42 tn Heb “a fugitive belonging to them will not run away.”
[9:1] 43 tn Heb “a survivor belonging to them will not escape.”
[7:7] 44 tn Heb “behold” or “look.”
[7:7] 45 tn Or “the Lord.” The Hebrew term translated “sovereign One” here and in the following verse is אֲדֹנָי (’adonay).
[7:7] 46 tn The Hebrew word אֲנָךְ (’anakh, “tin”) occurs only in this passage (twice in this verse and twice in the following verse). (Its proposed meaning is based on an Akkadian cognate annaku.) The tin wall of the vision, if it symbolizes Israel, may suggest weakness and vulnerability to judgment. See S. M. Paul, Amos (Hermeneia), 233-35. The symbolic significance of God holding tin in his hand and then placing tin among the people is unclear. Possibly the term אֲנָךְ in v. 8b is a homonym meaning “grief” (this term is attested in postbiblical Hebrew). In this case there is a wordplay, the אֲנָךְ (“tin”) of the vision suggesting the אֲנָךְ (“grief”) that judgment will bring upon the land. See F. I. Andersen and D. N. Freedman, Amos (AB), 759. Another option is to maintain the meaning “tin” and understand that the Lord has ripped off a piece of the tin wall and placed it in front of all to see. Their citadels, of which the nation was so proud and confident, are nothing more than tin fortresses. The traditional interpretation of these verses (reflected in many English versions) understands the term אֲנָךְ to mean “lead,” and by extension, “plumb line.” In this case, one may translate: “I saw the sovereign one standing by a wall built true to plumb holding a plumb line in his hand. The
[7:4] 47 tn Heb “behold” or “look.”
[7:4] 48 tc The Hebrew appears to read, “summoning to contend with fire,” or “summoning fire to contend,” but both are problematic syntactically (H. W. Wolff, Joel and Amos [Hermeneia], 292; S. M. Paul, Amos [Hermeneia], 230-31). Many emend the text to לרבב אשׁ, “(calling) for a shower of fire,” though this interpretation is also problematic (see F. I. Andersen and D. N. Freedman, Amos [AB], 746-47).
[8:1] 49 tn Heb “behold” or “look.”
[8:1] 50 sn The basket of summer fruit (also in the following verse) probably refers to figs from the summer crop, which ripens in August-September. See O. Borowski, Agriculture in Iron Age Israel, 115.
[4:2] 53 tn Heb “swears by his holiness.”
[4:2] sn The message that follows is an unconditional oath, the fulfillment of which is just as certain as the
[4:2] 54 tn Heb “Look, certainly days are coming upon you”; NRSV “the time is surely coming upon you.”
[4:2] 55 tn Heb “one will carry you away”; NASB “they will take you away.”
[4:2] 56 tn The meaning of the Hebrew word translated “baskets” is uncertain. The translation follows the suggestion of S. M. Paul (Amos [Hermeneia], 128), who discusses the various options (130-32): “shields” (cf. NEB); “ropes”; “thorns,” which leads to the most favored interpretation, “hooks” (cf. NASB “meat hooks”; NIV, NRSV “hooks”); “baskets,” and (derived from “baskets”) “boats.” Against the latter, it is unlikely that Amos envisioned a deportation by boat for the inhabitants of Samaria! See also the note on the expression “fishermen’s pots” later in this verse.
[4:2] 57 tn Or “your children”; KJV “your posterity.”
[4:2] 58 tn The meaning of the Hebrew expression translated “in fishermen’s pots” is uncertain. The translation follows that of S. M. Paul (Amos [Hermeneia], 128), who discusses the various options (132-33): “thorns,” understood by most modern interpreters to mean (by extension) “fishhooks” (cf. NASB, NIV, NRSV); “boats,” but as mentioned in the previous note on the word “baskets,” a deportation of the Samaritans by boat is geographically unlikely; and “pots,” referring to a container used for packing fish (cf. NEB “fish-baskets”). Paul (p. 134) argues that the imagery comes from the ancient fishing industry. When hauled away into exile, the women of Samaria will be like fish packed and transported to market.
[4:2] sn The imagery of catching fish in connection with the captivity of Israel is also found in Jer 16:16 and Hab 1:14.
[7:1] 59 tn Heb “behold” or “look.”
[7:1] 60 sn The crops planted late (consisting of vegetables) were planted in late January-early March and sprouted in conjunction with the spring rains of March-April. For a discussion of the ancient Israelite agricultural calendar, see O. Borowski, Agriculture in Iron Age Israel, 31-44.
[7:1] 61 tn Or “the mowings of the king.”
[7:1] sn This royal harvest may refer to an initial mowing of crops collected as taxes by the royal authorities.
[7:2] 62 tn “Israel” is supplied in the translation for clarity.
[7:2] 63 tn Heb “stand” (so ASV, NAB, NASB, NRSV).
[9:5] 65 tn The words “will do this” are supplied in the translation for clarification.
[9:5] 66 tn Or “melts.” The verb probably depicts earthquakes and landslides. See v. 5b.
[9:5] 68 tn Heb “the Nile.” The word “River” is supplied in the translation for clarity.
[9:5] 69 tn Or “sinks back down.”
[9:5] 70 sn See Amos 8:8, which is very similar to this verse.
[5:4] 72 sn The following verses explain what it meant to seek the
[1:15] 73 tn Heb “their”; the referent (Ammon) has been specified in the translation for clarity.
[1:15] 74 tn Heb “will go into exile.”
[1:15] 75 tn Or “princes” (KJV, NAB, NASB, NLT); TEV “officers”; CEV “leaders.”
[1:15] 76 tn The words “will be carried off” are supplied in the translation for clarification.
[2:3] 77 tn Heb “cut off” (so KJV, NASB, NRSV); NAB “root out”; NCV “bring to an end.”
[2:3] 78 tn Heb “the leader [traditionally, “judge”] from her midst.”
[2:3] 79 tn Heb “her”; the referent (Moab) has been specified in the translation for clarity.
[2:3] 80 tn Or “princes” (KJV, NAB, NASB, NLT); TEV, CEV “leaders.”
[7:16] 81 tn The verb, which literally means “to drip,” appears to be a synonym of “to prophesy,” but it might carry a derogatory tone here, perhaps alluding to the impassioned, frenzied way in which prophets sometimes delivered their messages. If so, one could translate, “to drivel; to foam at the mouth” (see HALOT 694 s.v. נטף).
[7:15] 82 tn Heb “from [following] after.”
[7:15] 83 tn Heb “and the
[3:1] 85 tn One might expect a third person verb form (“he brought up”), since the
[5:17] 86 sn The expression pass through your midst alludes to Exod 12:12, where the
[2:16] 87 tn Or “the most stouthearted” (NAB); NRSV “those who are stout of heart.”
[3:10] 89 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] 90 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] 91 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.
[4:3] 92 tn Heb “and [through the] breaches you will go out, each straight ahead.”
[4:3] 93 tn The Hiphil verb form has no object. It may be intransitive (F. I. Andersen and D. N. Freedman, Amos [AB], 425), though many emend it to a Hophal.
[4:3] 94 tn The meaning of this word is unclear. Many understand it as a place name, though such a location is not known. Some (e.g., H. W. Wolff, Joel and Amos [Hermeneia[, 204) emend to “Hermon” or to similarly written words, such as “the dung heap” (NEB, NJPS), “the garbage dump” (NCV), or “the fortress” (cf. NLT “your fortresses”).
[6:11] 95 tn Or “is issuing the decree.”
[8:2] 96 tn There is a wordplay here. The Hebrew word קֵץ (qets, “end”) sounds like קָיִץ (qayits, “summer fruit”). The summer fruit arrived toward the end of Israel’s agricultural year; Israel’s national existence was similarly at an end.
[8:2] 97 tn Heb “I will no longer pass over him.”
[1:3] 98 tn Traditionally, “transgressions” or “sins.” The word refers to rebellion against authority and is used in the international political realm (see 1 Kgs 12:19; 2 Kgs 1:1; 3:5, 7; 8:22). There is debate over its significance in this context. Some relate the “rebellion” of the foreign nations to God’s mandate to Noah (Gen 9:5-7). This mandate is viewed as a treaty between God and humankind, whereby God holds humans accountable to populate the earth and respect his image as it is revealed in all people. While this option is a possible theological explanation of the message in light of the Old Testament as a whole, nothing in these oracles alludes to that Genesis passage. J. Barton suggests that the prophet is appealing to a common morality shared across the ancient Near East regarding the conduct of war since all of the oracles can be related to activities and atrocities committed in warfare (Amos’s Oracles against the Nations [SOTSMS], 39-61). The “transgression” then would be a violation of what all cultures would take as fundamental human decency. Some argue that the nations cited in Amos 1-2 had been members of the Davidic empire. Their crime would consist of violating the mutual agreements that all should have exhibited toward one another (cf. M. E. Polley, Amos and the Davidic Empire). This interpretation is connected to the notion that Amos envisions a reconstituted Davidic empire for Israel and the world (9:11-15). Ultimately, we can only speculate what lay behind Amos’ thinking. He does not specify the theological foundation of his universal moral vision, but it is clear that Amos believes that all nations are responsible before the Lord for their cruelty toward other human beings. He also assumes that even those who did not know his God would recognize their inhumane treatment of others as inherently wrong. The translation “crimes” is general enough to communicate that a standard (whether human or divine) has been breached. For a survey of the possible historical events behind each oracle, see S. M. Paul, Amos (Hermeneia).
[1:3] 99 tn Heb “Because of three violations of Damascus, even because of four.”
[1:3] sn The three…four style introduces each of the judgment oracles of chaps. 1-2. Based on the use of a similar formula in wisdom literature (see Prov 30:18-19, 29-31), one expects to find in each case a list of four specific violations. However, only in the eighth oracle (against Israel) does one find the expected fourfold list. Through this adaptation and alteration of the normal pattern the
[1:3] 100 tn Heb “I will not bring it [or “him”] back.” The pronominal object (1) refers to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. See S. M. Paul, Amos (Hermeneia), 46-47. Another option (2) is to understand the suffix as referring to the particular nation mentioned in the oracle and to translate, “I will not take him [i.e., that particular nation] back.” In this case the
[1:3] 101 tn Heb “they threshed [or “trampled down”] Gilead with sharp iron implements” (NASB similar).
[1:3] sn Like threshing sledges with iron teeth. A threshing sledge was made of wooden boards embedded with sharp stones or iron teeth. As the sledge was pulled over the threshing floor the stones or iron teeth would separate the grain from the stalks. See O. Borowski, Agriculture in Iron Age Israel, 64-65. Here the threshing metaphor is used to emphasize how violently and inhumanely the Arameans (the people of Damascus) had treated the people of Gilead (located east of the Jordan River).
[1:6] 102 sn Gaza was one of the five major Philistine cities (along with Ashdod, Ashkelon, Ekron, and Gath). It was considered to mark the southern limit of Canaan at the point on the coast where it was located (Gen 10:19).
[1:6] 103 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.
[1:6] 104 tn Heb “Because of three violations of Gaza, even because of four.”
[1:6] 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.
[1:6] 105 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.
[1:6] 106 tn Heb “[group of] exiles.” A number of English translations take this as a collective singular and translate it with a plural (e.g., NAB, NIV, NRSV).
[1:6] 107 tn Heb “in order to hand them over.”
[2:1] 108 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] 109 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] 110 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] 111 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.
[9:12] 112 sn They probably refers to the Israelites or to the Davidic rulers of the future.
[9:12] 113 tn Heb “take possession of the remnant of Edom”; NASB, NIV, NRSV “possess the remnant of Edom.”
[9:12] 114 tn Heb “nations over whom my name is proclaimed.” The Hebrew idiom indicates ownership, sometimes as a result of conquest. See 2 Sam 12:28.
[9:12] sn This verse envisions a new era of Israelite rule, perhaps patterned after David’s imperialistic successes (see 2 Sam 8-10). At the same time, however, the verse does not specify how this rule is to be accomplished. Note that the book ends with a description of peace and abundance, and its final reference to God (v. 15) does not include the epithet “the Lord who commands armies,” which has militaristic overtones. This is quite a different scene than what the book began with: nations at war and standing under the judgment of God.
[4:6] 115 tn The Hebrew construction is emphatic (pronoun + verb). It underscores the stark contrast between the judgments that the Lord had been sending with the God of blessing Israel was celebrating in its worship (4:4-5).
[4:6] 116 tn Heb “But I gave to you cleanness of teeth in all your cities, and lack of food in all your places.” The phrase “cleanness of teeth” is a vivid way of picturing the famine Israel experienced.
[4:8] 117 tn The words “people from” are supplied in the translation for clarification.
[4:8] 119 tn Or “were not satisfied.”
[9:15] 120 tn Heb “their.” The pronoun was replaced by the English definite article in the translation for stylistic reasons.
[2:11] 121 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).
[8:12] 122 tn Heb “they”; the referent (people) has been specified in the translation for clarity.
[8:12] 123 tn That is, from the Mediterranean Sea in the west to the Dead Sea in the east – that is, across the whole land.
[8:12] 124 tn Heb “looking for the word of.”
[8:12] 125 tn It is not clear whether the speaker in this verse is the
[2:4] 126 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] 127 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] 128 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] 129 tn Or “instruction”; NCV “teachings.”
[2:4] 130 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] 131 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.
[6:8] 132 tn Heb “swears by his life”; or “swears by himself.”
[6:8] 133 tn Heb “his,” referring to Jacob, which stands here for the nation of Israel.
[6:8] 134 tn The words “to their enemies” are supplied in the translation for clarification.
[6:8] 135 tn Heb “the city”; this probably refers to the city of Samaria (cf. 6:1), which in turn, by metonymy, represents the entire northern kingdom.
[6:14] 136 tn Or “raise up” (KJV, NASB); NIV “stir up.”
[6:14] 138 sn Once again there is irony in the divine judgment. The oppressive nation itself will suffer oppression. The verb “oppress” (לָחַץ, lakhats) in this verse is not the same as that used in 4:1 (עָשַׁק, ’ashaq).
[6:14] 139 tn Or “from the entrance to Hamath.” The Hebrew term לְבוֹא (lÿvo’) can either be translated or considered a part of the place name.
[6:14] 140 sn Lebo-Hamath refers to the northern border of Israel, the Stream of the Arabah to its southern border. See 2 Kgs 14:25. Through this invader the Lord would reverse the victories and territorial expansion Israel experienced during the reign of Jeroboam II.
[3:15] 141 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] 142 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] 143 tn Or “many,” cf. NAB “their many rooms.”
[3:15] 144 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.
[1:9] 145 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.
[1:9] 146 tn Heb “Because of three violations of Tyre, even because of four.”
[1:9] 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.
[1:9] 147 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.
[1:9] 148 tn Heb “handed over.”
[1:9] 149 tn Heb “[group of] exiles.” A similar phrase occurs in v. 6.
[1:9] 150 tn Heb “did not remember.”
[1:9] 151 sn A treaty of brotherhood. In the ancient Near Eastern world familial terms were sometimes used to describe treaty partners. In a treaty between superior and inferior parties, the lord would be called “father” and the subject “son.” The partners in a treaty between equals referred to themselves as “brothers.” For biblical examples, see 1 Kgs 9:13; 20:32-33.
[1:11] 152 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.
[1:11] 153 tn Heb “Because of three violations of Edom, even because of four.”
[1:11] 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.
[1:11] 154 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.
[1:11] 155 sn It is likely that “brother” refers here to a treaty partner (see the note on the word “brotherhood” in 1:9). However, it is possible, if Israel is in view, that Edom’s ancient blood relationship to God’s people is alluded to here. Cf. NCV, NLT “their relatives, the Israelites.”
[1:11] 156 tn Or “He stifled his compassion.” The Hebrew term רָחֲמָיו (rakhamayv) is better understood here (parallel to “brother/treaty partner”) as a reference to “allies” which Edom betrayed. An Aramaic cognate is attested (see DNWSI 2:1069-70). See M. Fishbane, “The Treaty Background of Amos 1:11 and Related Matters,” JBL 89 (1970): 313-18; idem, “Critical Note: Additional Remarks on rh£myw (Amos 1:11),” JBL 91 (1972): 391-93; and M. Barré, “Amos 1:11 reconsidered,” CBQ 47 (1985) 420-27. Some argue that the clause is best translated as “and destroyed his womenfolk.” רַחַם (rakham) means “womb”; the plural here would be a metonymy for “women” and could establish a parallel with the atrocity of 1:13. See S. M. Paul, Amos (Hermeneia), 64-65.
[1:11] 157 tn Heb “his anger tore continually.” The Hebrew verb טָרַף (taraf, “tear apart”) is often used of an animal tearing apart its prey. The word picture here is that of a vicious predator’s feeding frenzy.
[1:11] 158 tn Traditionally, “he kept his fury continually.” The Hebrew term שְׁמָרָה (shÿmarah) could be taken as a Qal perfect 3rd person masculine singular with 3rd person feminine singular suffix (with mappiq omitted), “he kept it” (NASB, NKJV, NRSV). It is also possible in light of the parallelism that שָׁמַר (shamar) is a rare homonym cognate to an Akkadian verb meaning “to rage; to be furious.” Repointing the verb as שָׁמְרָה (shamÿrah, third person feminine singular), one could translate literally, “his fury raged continually” (NIV, NJPS).
[1:13] 159 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.
[1:13] 160 tn Heb “Because of three violations of the Ammonites, even because of four.”
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.
[1:13] 161 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.
[1:13] 162 sn The Ammonites ripped open Gilead’s pregnant women in conjunction with a military invasion designed to expand their territory. Such atrocities, although repugnant, were not uncommon in ancient Near Eastern warfare.
[2:6] 163 tn For this translation see the note at 2:4.
[2:6] 164 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] 165 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] 166 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] 167 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.
[9:7] 168 tn The Hebrew text has a rhetorical question, “Are you children of Israel not like the Cushites to me?” The rhetorical question has been converted to an affirmative statement in the translation for clarity. See the comment at 8:8.
[9:7] sn Though Israel was God’s special covenant people (see 3:2a), the Lord emphasizes they are not inherently superior to the other nations subject to his sovereign rule.
[9:7] 169 sn Caphtor may refer to the island of Crete.
[9:7] 170 tn The second half of v. 7 is also phrased as a rhetorical question in the Hebrew text, “Did I not bring Israel up from the land of Egypt, and the Philistines from Caphtor, and Aram from Kir?” The translation converts the rhetorical question into an affirmation for clarity.
[1:5] 171 sn The bar on the city gate symbolizes the city’s defenses and security.
[1:5] 173 tn Heb “the one who sits.” Some English versions take the Hebrew term in a collective sense as “inhabitants” (e.g., KJV, NKJV, NASB, NRSV). The context and the parallel in the next clause (“the one who holds the royal scepter”), however, suggest that the royal house is in view. For this term (יוֹשֵׁב, yoshev), see N. K. Gottwald, The Tribes of Yahweh, 512-30.
[1:5] 174 tn Heb “valley of wickedness.” Though many English versions take the Hebrew phrase בִקְעַת־אָוֶן (biq’-at ’aven) as a literal geographical place name (“Valley of Aven,” so NAB, NASB, NIV, NRSV, NLT), it appears to be a derogatory epithet for Damascus and the kingdom of Aram.
[1:5] 175 tn Many associate the name “Beth Eden” with Bit Adini, an Aramean state located near the Euphrates River, but it may be a sarcastic epithet meaning “house of pleasure.”
[1:5] 176 sn According to Amos 9:7, the Arameans originally came from Kir. The
[3:12] 177 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] 178 tn Heb “with a corner of a bed.”
[3:12] 179 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.
[4:9] 180 tn Heb “you.” By metonymy the crops belonging to these people are meant. See the remainder of this verse, which describes the agricultural devastation caused by locusts.
[4:9] 181 tn The Hiphil infinitive construct is taken adverbially (“kept”) and connected to the activity of the locusts (NJPS). It also could be taken with the preceding sentence and related to the Lord’s interventions (“I kept destroying,” cf. NEB, NJB, NIV, NRSV), or it could be understood substantivally in construct with the following nouns (“Locusts devoured your many orchards,” cf. NASB; cf. also KJV, NKJV).
[4:11] 183 tn Several English versions substitute the first person pronoun (“I”) here for stylistic reasons (e.g., NIV, NCV, TEV, CEV, NLT).
[4:11] 184 tn Heb “like God’s overthrow of Sodom and Gomorrah.” The divine name may be used in an idiomatic superlative sense here, in which case one might translate, “like the great [or “disastrous”] overthrow of Sodom and Gomorrah.”
[4:11] sn The destruction of Sodom and Gomorrah is described in Gen 19:1-29.
[4:11] 185 tn Heb “like that which is burning.”
[7:17] 186 tn Heb “in the city,” that is, “in public.”
[7:17] 187 tn Heb “will fall by the sword.”
[7:17] 188 tn Heb “will be divided up with a [surveyor’s] measuring line.”
[7:17] 189 tn Heb “[an] unclean”; or “[an] impure.” This fate would be especially humiliating for a priest, who was to distinguish between the ritually clean and unclean (see Lev 10:10).
[7:17] 190 tn See the note on the word “exile” in 5:5.
[8:13] 194 tn It is not clear whether the speaker in this verse is the
[9:13] 195 tn Heb “behold” or “look.”
[9:13] 196 tn Heb “the days are.”
[9:13] 197 sn The plowman will catch up to the reaper. Plowing occurred in October-November, and harvesting in April-May (see P. King, Amos, Hosea, Micah, 109.) But in the future age of restored divine blessing, there will be so many crops the reapers will take all summer to harvest them, and it will be time for plowing again before the harvest is finished.
[9:13] 198 sn When the grapes had been harvested, they were placed in a press where workers would stomp on them with their feet and squeeze out the juice. For a discussion of grape harvesting technique, see O. Borowski, Agriculture in Iron Age Israel, 110-12.
[9:13] 199 tn The verb is omitted here in the Hebrew text, but has been supplied in the translation from the parallel line.
[9:13] 200 sn The grape harvest occurred in August-September, planting in November-December (see P. King, Amos, Hosea, Micah, 109). But in the future age described here there will be so many grapes the workers who stomp them will still be working when the next planting season arrives.
[9:13] 201 tn Or “hills,” where the vineyards were planted.
[9:13] 202 tn Heb “and all the hills will melt.”
[4:10] 203 tn Heb “in the manner [or “way”] of Egypt.”
[4:10] 204 tn Heb “of your camps [or “armies”].”
[5:25] 205 tn Heb “Did you bring me…?” This rhetorical question expects a negative answer. The point seems to be this: Since sacrifices did not characterize God’s relationship with Israel during the nation’s formative years, the people should not consider them to be so fundamental. The
[5:25] sn Like Jer 7:22-23, this passage seems to contradict the Pentateuchal accounts that indicate Israel did offer sacrifices during the wilderness period. It is likely that both Amos and Jeremiah overstate the case to emphasize the relative insignificance of sacrifices in comparison to weightier matters of the covenant. See R. de Vaux, Ancient Israel, 428.
[8:7] 208 sn In an oath one appeals to something permanent to emphasize one’s commitment to the promise. Here the
[8:7] 209 tn The words “I swear” are not in the Hebrew text, but have been supplied in the translation because a self-imprecation is assumed in oaths of this type.
[8:7] 210 tn Or “I will never forget all your deeds.”
[5:18] 211 tn The term הוֹי (hoy, “woe”) was used when mourning the dead (see the note on the word “dead” in 5:16). The prophet here either engages in role playing and mourns the death of the nation in advance or sarcastically taunts those who hold to this misplaced belief.
[5:20] 212 tn Heb “Will not the day of the Lord be.”
[3:6] 213 tn Heb “If the ram’s horn is blown.”
[3:6] 214 tn Or “tremble” (NASB, NIV, NCV); or “shake.”
[3:6] 215 tn Heb “is in”; NIV, NCV, NLT “comes to.”
[3:6] 216 tn Heb “has the
[5:6] 217 tn Heb “rush.” The verb depicts swift movement.
[5:6] 218 sn Here Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.
[5:6] 220 tn Heb “it”; the referent (the fire mentioned in the previous line) has been supplied in the translation for clarity.
[5:6] 221 tn Heb “to/for Bethel.” The translation assumes that the preposition indicates advantage, “on behalf of.” Another option is to take the preposition as vocative, “O Bethel.”
[5:15] 222 tn Heb “set up, establish.” In the ancient Near East it was the responsibility especially of the king to establish justice. Here the prophet extends that demand to local leaders and to the nation as a whole (cf. 5:24).
[5:15] 223 sn Legal disputes were resolved in the city gate (see the note in v. 12). This repetition of this phrase serves to highlight a deliberate contrast to the injustices cited in vv. 11-13.
[5:15] 224 tn Or “will show favor to.”
[5:15] 225 tn Or “the remnant of” (KJV, NAB, NASB, NIV, NRSV); CEV “what’s left of your people.”
[5:15] 226 sn Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.
[4:13] 227 tn Heb “For look, the one who.” This verse is considered to be the first hymnic passage in the book. The others appear at 5:8-9 and 9:5-6. Scholars debate whether these verses were originally part of a single hymn or three distinct pieces deliberately placed in each context for particular effect.
[4:13] 228 tn Or “declares” (NAB, NASB).
[4:13] 229 tn Or “his thoughts.” The translation assumes that the pronominal suffix refers to God and that divine self-revelation is in view (see 3:7). If the suffix refers to the following term אָדַם (’adam, “men”), then the expression refers to God’s ability to read men’s minds.
[4:13] 230 tn Heb “he who makes dawn, darkness.” The meaning of the statement is unclear. The present translation assumes that allusion is made to God’s approaching judgment, when the light of day will be turned to darkness (see 5:20). Other options include: (1) “He makes the dawn [and] the darkness.” A few Hebrew
[4:13] 231 tn Traditionally, “God of hosts.”
[1:2] 232 tn Heb “he;” the referent (Amos) has been specified in the translation for clarity.
[1:2] 233 sn The
[1:2] 234 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:2] 235 tn Heb “gives his voice.”
[1:2] 236 tn Lexicographers debate whether there are two roots אָבַל (’aval), one signifying “mourn” and the other “be dry,” or simply one (“mourn”). The parallel verb (“withers”) might favor the first option and have the meaning “wilt away.” It is interesting to note, however, that the root appears later in the book in the context of lament (5:16; 8:8, 10; 9:5). Either 1:2 is a possible wordplay to alert the reader to the death that will accompany the judgment (the option of two roots), or perhaps the translation “mourns” is appropriate here as well (cf. KJV, NASB, NKJV, NJPS; see also D. J. A. Clines, “Was There an ’BL II ‘Be Dry’ in Classical Hebrew?” VT 42 [1992]: 1-10).
[1:2] 237 sn Carmel was a region known for its abundant plants and trees. See Isa 33:9; 35:2; Jer 50:19.
[1:2] 238 sn Loss of a land’s fertility is frequently associated with judgment in the OT and ancient Near Eastern literature.
[9:6] 239 tc The MT reads “his steps.” If this is correct, then the reference may be to the steps leading up to the heavenly temple or the throne of God (cf. 1 Kgs 10:19-20). The prefixed מ (mem) may be dittographic (note the preceding word ends in mem). The translation assumes an emendation to עֲלִיָּתוֹ (’aliyyato, “his upper rooms”).
[9:6] 240 tn Traditionally, “vault” (so ASV, NAB, NRSV). The precise meaning of this word in this context is unclear. Elsewhere it refers to objects grouped or held together. F. I. Andersen and D. N. Freedman (Amos [AB], 845-46) suggest the foundational structure of a building is in view.
[9:6] 241 sn Verse 6a pictures the entire universe as a divine palace founded on the earth and extending into the heavens.
[5:8] 242 tn Heb “darkens the day into night.”
[5:21] 243 tn Heb “I hate”; “I despise.”
[5:21] 244 tn Heb “I will not smell.” These verses are full of vivid descriptions of the Lord’s total rejection of Israelite worship. In the first half of this verse two verbs are used together for emphasis. Here the verb alludes to the sense of smell, a fitting observation since offerings would have been burned on the altar ideally to provide a sweet aroma to God (see, e.g., Lev 1:9, 13, 17; Num 29:36). Other senses that are mentioned include sight and hearing in vv. 22-23.
[6:10] 245 tn The translation assumes that “their relatives” and “the ones who will burn the corpses” are in apposition. Another option is to take them as distinct individuals, in which case one could translate, “When their close relatives and the ones who will burn the corpses pick up…” The meaning of the form translated “the ones who burn the corpses” is uncertain. Another option is to translate, “the ones who prepare the corpses for burial” (NASB “undertaker”; cf. also CEV). See S. M. Paul, Amos (Hermeneia), 215-16.
[6:10] 246 tn This verse is notoriously difficult to interpret. The Hebrew text literally reads, “And he will lift him up, his uncle, and the one burning him, to bring out bones from the house. And he will say to the one who is in the inner parts of the house, ‘Is there [anyone] still with you?’ And he will say, ‘Be quiet for not to invoke the name of the
[4:4] 247 sn Bethel and Gilgal were important formal worship centers because of their importance in Israel’s history. Here the Lord ironically urges the people to visit these places so they can increase their sin against him. Their formal worship, because it was not accompanied by social justice, only made them more guilty in God’s sight by adding hypocrisy to their list of sins. Obviously, theirs was a twisted view of the Lord. They worshiped a god of their own creation in order to satisfy their religious impulses (see 4:5: “For you love to do this”). Note that none of the rituals listed in 4:4-5 have to do with sin.
[4:4] map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[4:4] 248 tn The Hebrew word translated “rebel” (also in the following line) could very well refer here to Israel’s violations of their covenant with God (see also the term “crimes” in 1:3 [with note] and the phrase “covenant transgressions” in 2:4 [with note]; 3:14).
[4:4] 249 sn See the note on Bethel earlier in this verse.
[4:12] 252 tn The
[9:11] 253 tn The phrase translated “collapsing hut” refers to a temporary shelter (cf. NASB, NRSV “booth”) in disrepair and emphasizes the relatively weakened condition of the once powerful Davidic dynasty. Others have suggested that the term refers to Jerusalem, while still others argue that it should be repointed to read “Sukkoth,” a garrison town in Transjordan. Its reconstruction would symbolize the rebirth of the Davidic empire and its return to power (e.g., M. E. Polley, Amos and the Davidic Empire, 71-74).
[9:11] 254 tc The MT reads a third feminine plural suffix, which could refer to the two kingdoms (Judah and Israel) or, more literally, to the breaches in the walls of the cities that are mentioned in v. 4 (cf. 4:3). Some emend to third feminine singular, since the “hut” of the preceding line (a feminine singular noun) might be the antecedent. In that case, the final nun (ן) is virtually dittographic with the vav (ו) that appears at the beginning of the following word.
[9:11] 255 tc The MT reads a third masculine singular suffix, which could refer back to David. However, it is possible that an original third feminine singular suffix (יה-, yod-hey) has been misread as masculine (יו-, yod-vav). In later Hebrew script a ה (he) resembles a יו- (yod-vav) combination.
[9:11] 256 tn Heb “and I will rebuild as in days of antiquity.”
