Amos 3:14

3:14 “Certainly when ¹  I punish Israel for their ²  covenant transgressions, ³ 

I will destroy ⁴  Bethel’s ⁵  altars.

The horns ⁶  of the altar will be cut off and fall to the ground.

Amos 5:12

5:12 Certainly ⁷  I am aware of ⁸  your many rebellious acts ⁹ 

and your numerous sins.

You ¹⁰  torment the innocent, you take bribes,

and you deny justice to ¹¹  the needy at the city gate. ¹² 

Amos 6:12

6:12 Can horses run on rocky cliffs?

Can one plow the sea with oxen? ¹³ 

Yet you have turned justice into a poisonous plant,

and the fruit of righteous actions into a bitter plant. ¹⁴ 

Amos 8:14

8:14 These are the ones who now take oaths ¹⁵  in the name of the sinful idol goddess ¹⁶  of Samaria.

They vow, ¹⁷  ‘As surely as your god ¹⁸  lives, O Dan,’ or ‘As surely as your beloved one ¹⁹  lives, O Beer Sheba!’

But they will fall down and not get up again.”

[3:14]  ¹ tn Heb “in the day.”

[3:14]  ² tn Heb “his.” With the referent “Israel” here, this amounts to a collective singular.

[3:14]  ³ tn Traditionally, “transgressions, sins,” but see the note on the word “crimes” in 1:3.

[3:14]  ⁴ tn Heb “punish” (so NASB, NRSV).

[3:14]  ⁵ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[3:14]  ⁶ 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 Lord’s enemies.

[5:12]  ⁷ tn Or “for.”

[5:12]  ⁸ tn Or “I know” (so most English versions).

[5:12]  ⁹ tn Or “transgressions,” “sins.” See the note on the word “crimes” in 1:3 and on the phrase “covenant violations” in 2:4.

[5:12]  ¹⁰ tn Heb “Those who.”

[5:12]  ¹¹ tn Heb “turn aside.” They “turn aside” the needy by denying them the justice they deserve at the city gate (where legal decisions were made, and therefore where justice should be done).

[5:12]  ¹² sn Legal disputes were resolved in the city gate, where the town elders met.

[6:12]  ¹³ 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]  ¹⁴ 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.

[8:14]  ¹⁵ tn Heb “those who swear.”

[8:14]  ¹⁶ tn Heb “the sin [or “guilt”] of Samaria.” This could be a derogatory reference to an idol-goddess popular in the northern kingdom, perhaps Asherah (cf. 2 Chr 24:18, where this worship is labeled “their guilt”), or to the golden calf at the national sanctuary in Bethel (Hos 8:6, 10:8). Some English versions (e.g., NEB, NRSV, CEV) repoint the word and read “Ashimah,” the name of a goddess worshiped in Hamath in Syria (see 2 Kgs 17:30).

[8:14]  ¹⁷ tn Heb “say.”

[8:14]  ¹⁸ sn Your god is not identified. It may refer to another patron deity who was not the God of Israel, a local manifestation of the Lord that was worshiped by the people there, or, more specifically, the golden calf image erected in Dan by Jeroboam I (see 1 Kgs 12:28-30).

[8:14]  ¹⁹ tc The MT reads, “As surely as the way [to] Beer Sheba lives,” or “As surely as the way lives, O Beer Sheba.” Perhaps the term דֶּרֶךְ (derekh, “the way”) refers to the pilgrimage route to Beersheba (see S. M. Paul, Amos [Hermeneia], 272) or it may be a title for a god. The notion of pilgrimage appears elsewhere in the book (cf. 4:4-5; 5:4-5; 8:12). The translation above assumes an emendation to דֹּדְךְ (dodÿkh, “your beloved” or “relative”; the term also is used in 6:10) and understands this as referring either to the Lord (since other kinship terms are used of him, such as “Father”) or to another deity that was particularly popular in Beer Sheba. Besides the commentaries, see S. M. Olyan, “The Oaths of Amos 8:14” Priesthood and Cult in Ancient Israel, 121-49.