Amos 1:2
Konteks“The Lord comes roaring 2 out of Zion;
from Jerusalem 3 he comes bellowing! 4
The shepherds’ pastures wilt; 5
the summit of Carmel 6 withers.” 7
Amos 5:25
Konteks5:25 You did not bring me 8 sacrifices and grain offerings during the forty years you spent in the wilderness, family 9 of Israel.
Amos 6:12
Konteks6:12 Can horses run on rocky cliffs?
Can one plow the sea with oxen? 10
Yet you have turned justice into a poisonous plant,
and the fruit of righteous actions into a bitter plant. 11
Amos 7:1-2
Konteks7:1 The sovereign Lord showed me this: I saw 12 him making locusts just as the crops planted late 13 were beginning to sprout. (The crops planted late sprout after the royal harvest. 14 ) 7:2 When they had completely consumed the earth’s vegetation, I said,
“Sovereign Lord, forgive Israel! 15
How can Jacob survive? 16
He is too weak!” 17
[1:2] 1 tn Heb “he;” the referent (Amos) has been specified in the translation for clarity.
[1:2] 2 sn The
[1:2] 3 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:2] 4 tn Heb “gives his voice.”
[1:2] 5 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] 6 sn Carmel was a region known for its abundant plants and trees. See Isa 33:9; 35:2; Jer 50:19.
[1:2] 7 sn Loss of a land’s fertility is frequently associated with judgment in the OT and ancient Near Eastern literature.
[5:25] 8 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.
[6:12] 10 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] 11 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.
[7:1] 12 tn Heb “behold” or “look.”
[7:1] 13 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] 14 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] 15 tn “Israel” is supplied in the translation for clarity.
