Amos 4:1

4:1 Listen to this message, you cows of Bashan ¹  who live on Mount Samaria!

You ²  oppress the poor;

you crush the needy.

You say to your ³  husbands,

“Bring us more to drink!” ⁴ 

Amos 5:25

5:25 You did not bring me ⁵  sacrifices and grain offerings during the forty years you spent in the wilderness, family ⁶  of Israel.

Amos 6:12

6:12 Can horses run on rocky cliffs?

Can one plow the sea with oxen? ⁷ 

Yet you have turned justice into a poisonous plant,

and the fruit of righteous actions into a bitter plant. ⁸ 

Amos 7:7

7:7 He showed me this: I saw ⁹  the sovereign One ¹⁰  standing by a tin ¹¹  wall holding tin in his hand.

Amos 7:14

7:14 Amos replied ¹²  to Amaziah, “I was not a prophet by profession. ¹³  No, ¹⁴  I was a herdsman who also took care of ¹⁵  sycamore fig trees. ¹⁶ 

[4:1]  ¹ sn The expression cows of Bashan is used by the prophet to address the wealthy women of Samaria, who demand that their husbands satisfy their cravings. The derogatory language perhaps suggests that they, like the livestock of Bashan, were well fed, ironically in preparation for the coming slaughter. This phrase is sometimes cited to critique the book’s view of women.

[4:1]  ² tn Heb “the ones who” (three times in this verse).

[4:1]  ³ tn Heb “their.”

[4:1]  ⁴ sn Some commentators relate this scene to the description of the marzeah feast of 6:3-6, in which drinking played a prominent part (see the note at 6:6).

[5:25]  ⁵ 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 Lord places a higher priority on justice than he does on empty ritual.

[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.

[5:25]  ⁶ tn Heb “house.”

[6:12]  ⁷ tc Heb “Does one plow with oxen?” This obviously does not fit the parallelism, for the preceding rhetorical question requires the answer, “Of course not!” An error of fusion has occurred in the Hebrew, with the word יָם (yam, “sea”) being accidentally added as a plural ending to the collective noun בָּקָר (baqar, “oxen”). A proper division of the consonants produces the above translation, which fits the parallelism and also anticipates the answer, “Of course not!”

[6:12]  ⁸ sn The botanical imagery, when juxtaposed with the preceding rhetorical questions, vividly depicts and emphasizes how the Israelites have perverted justice and violated the created order by their morally irrational behavior.

[7:7]  ⁹ tn Heb “behold” or “look.”

[7:7]  ¹⁰ tn Or “the Lord.” The Hebrew term translated “sovereign One” here and in the following verse is אֲדֹנָי (’adonay).

[7:7]  ¹¹ 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 Lord said to me, ‘What do you see, Amos?’ I said, ‘A plumb line.’ The sovereign one then said, ‘Look, I am about to place a plumb line among my people…’” According to this view, the plumb line symbolizes God’s moral standards by which he will measure Israel to see if they are a straight or crooked wall.

[7:14]  ¹² tn Heb “replied and said.” The phrase “and said” is pleonastic (redundant) and has not been included in the translation.

[7:14]  ¹³ tn Heb “I was not a prophet nor was I the son of a prophet.” The phrase “son of a prophet” refers to one who was trained in a prophetic guild. Since there is no equative verb present in the Hebrew text, another option is to translate with the present tense, “I am not a prophet by profession.” In this case Amos, though now carrying out a prophetic ministry (v. 15), denies any official or professional prophetic status. Modern English versions are divided about whether to understand the past (JB, NIV, NKJV) or present tense (NASB, NEB, NRSV, NJPS) here.

[7:14]  ¹⁴ tn Heb “for.”

[7:14]  ¹⁵ tn Heb “gashed”; or “pierced.”

[7:14]  sn For a discussion of the agricultural background, see O. Borowski, Agriculture in Iron Age Israel, 128-29.

[7:14]  ¹⁶ sn It is possible that herdsmen agreed to care for sycamore fig trees in exchange for grazing rights. See P. King, Amos, Hosea, Micah, 116-17. Since these trees do not grow around Tekoa but rather in the lowlands, another option is that Amos owned other property outside his hometown. In this case, this verse demonstrates his relative wealth and is his response to Amaziah; he did not depend on prophecy as a profession (v. 13).