2 Tawarikh 11:6

11:6 Bethlehem, ¹  Etam, Tekoa,

2 Tawarikh 20:20

20:20 Early the next morning they marched out to the Desert of Tekoa. When they were ready to march, Jehoshaphat stood up and said: “Listen to me, you people of Judah ²  and residents of Jerusalem! Trust in the Lord your God and you will be safe! ³  Trust in the message of his prophets and you will win.”

Nehemia 3:5

3:5 The men of Tekoa worked on the section adjacent to them, but their town leaders ⁴  would not assist ⁵  with the work of their master. ⁶ 

Nehemia 3:27

3:27 After them the men of Tekoa worked on another section, from opposite the great protruding tower to the wall of Ophel.

Yeremia 6:1

The Destruction of Jerusalem Depicted

6:1 “Run for safety, people of Benjamin!

Get out of Jerusalem! ⁷ 

Sound the trumpet ⁸  in Tekoa!

Light the signal fires at Beth Hakkerem!

For disaster lurks ⁹  out of the north;

it will bring great destruction. ¹⁰ 

Amos 1:1

Introduction

1:1 The following is a record of what Amos prophesied. ¹¹  He ¹²  was one of the herdsmen from Tekoa. These prophecies about Israel were revealed to him ¹³  during the time of ¹⁴  King Uzziah of Judah and ¹⁵  King Jeroboam son of Joash of Israel, two years before the earthquake. ¹⁶ 

¹ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

² tn Heb “O Judah.” The words “you people of” are supplied in the translation for clarity. See the note on the word “Judah” in v. 15.

³ tn There is a wordplay in the Hebrew text. The Hiphil verb form הַאֲמִינוּ (ha’aminu, “trust”) and the Niphal form תֵאָמֵנוּ (te’amenu, “you will be safe”) come from the same verbal root (אָמַן, ’aman).

⁴ tn Heb “their nobles.”

⁵ tn Heb “bring their neck.”

⁶ tn The plural form אֲדֹנֵיהֶם (’adonehem, “lords”) is probably a plural of majesty referring to Nehemiah (e.g., Isa 19:4; see GKC 399 §124.i). However, some English versions take the plural to refer to the “supervisors” (NIV, NCV, TEV) and others to “their Lord” (KJV, NRSV).

⁷ tn Heb “Flee for safety, people of Benjamin, out of the midst of Jerusalem.”

sn Compare and contrast Jer 4:6. There people in the outlying areas were warned to seek safety in the fortified city of Jerusalem. Here they are told to flee it because it was about to be destroyed.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁸ tn Heb “ram’s horn,” but the modern equivalent is “trumpet” and is more readily understandable.

⁹ tn Heb “leans down” or “looks down.” This verb personifies destruction leaning/looking down from its window in the sky, ready to attack.

¹⁰ tn Heb “[It will be] a severe fracture.” The nation is pictured as a limb being fractured.

sn This passage is emotionally charged. There are two examples of assonance or wordplay in the verse: “sound” (Heb tiq’u, “blow”), which has the same consonants as “Tekoa” (Heb uvitqoa’), and “signal fire,” which comes from the same root as “light” (Heb sÿ’u mas’et, “lift up”). There is also an example of personification where disaster is said to “lurk” (Heb “look down on”) out of the north. This gives a sense of urgency and concern for the coming destruction.

¹¹ tn Heb “The words of Amos.” Among the prophetic books this opening phrase finds a parallel only at Jer 1:1 but is not that uncommon in other genres (note, e.g., Prov 30:1; 31:1; Eccl 1:1; Neh 1:1).

¹² tn Heb “who.” Here a new sentence has been started in the translation for stylistic reasons.

¹³ tn Heb “which he saw concerning Israel.”

¹⁴ tn Heb “in the days of.”

¹⁵ tn The Hebrew text repeats, “and in the days of.” This phrase has not been repeated in the translation for stylistic reasons.

¹⁶ sn This refers to a well-known earthquake that occurred during the first half of the 8th century b.c. According to a generally accepted dating system, Uzziah was a co-regent with his father Amaziah from 792-767 b.c. and ruled independently from 767-740 b.c. Jeroboam II was a co-regent with his father Joash from 793-782 b.c. and ruled independently from 782-753 b.c. Since only Uzziah and Jeroboam are mentioned in the introduction it is likely that Amos’ mission to Israel and the earthquake which followed occurred between 767-753 b.c. The introduction validates the genuine character of Amos’ prophetic ministry in at least two ways: (1) Amos was not a native Israelite or a prophet by trade. Rather he was a herdsman in Tekoa, located in Judah. His mere presence in the northern kingdom as a prophet was evidence that he had been called by God (see 7:14-15). (2) The mighty earthquake shortly after Amos’ ministry would have been interpreted as an omen or signal of approaching judgment. The clearest references to an earthquake are 1:1 and 9:1, 5. It is possible that the verb הָפַךְ (hafakh, “overturn”) at 3:13-15, 4:11, 6:11, and 8:8 also refers to an earthquake, as might the descriptions at 2:13 and 6:9-10. Evidence of a powerful earthquake has been correlated with a destruction layer at Hazor and other sites. Its lasting impact is evident by its mention in Zech 14:5 and 2 Chr 26:16-21. Earthquake imagery appears in later prophets as well (cf. D. N. Freedman and A. Welch, “Amos’s Earthquake and Israelite Prophecy,” Scripture and Other Artifacts, 188-98). On the other hand, some of these verses in Amos could allude to the devastation that would be caused by the imminent military invasion.