Amos 7:7--8:3

7:7 He showed me this: I saw ¹  the sovereign One ²  standing by a tin ³  wall holding tin in his hand. 7:8 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. ⁴ 

7:9 Isaac’s centers of worship ⁵  will become desolate;

Israel’s holy places will be in ruins.

I will attack Jeroboam’s dynasty with the sword.” ⁶ 

Amos Confronts a Priest

7:10 Amaziah the priest of Bethel ⁷  sent this message ⁸  to King Jeroboam of Israel: “Amos is conspiring against you in the very heart of the kingdom of Israel! ⁹  The land cannot endure all his prophecies. ¹⁰  7:11 As a matter of fact, ¹¹  Amos is saying this: ‘Jeroboam will die by the sword and Israel will certainly be carried into exile ¹²  away from its land.’”

7:12 Amaziah then said to Amos, “Leave, you visionary! ¹³  Run away to the land of Judah! Earn your living ¹⁴  and prophesy there! 7:13 Don’t prophesy at Bethel ¹⁵  any longer, for a royal temple and palace are here!” ¹⁶ 

7:14 Amos replied ¹⁷  to Amaziah, “I was not a prophet by profession. ¹⁸  No, ¹⁹  I was a herdsman who also took care of ²⁰  sycamore fig trees. ²¹  7:15 Then the Lord took me from tending ²²  flocks and gave me this commission, ²³  ‘Go! Prophesy to my people Israel!’ 7:16 So now listen to the Lord’s message! You say, ‘Don’t prophesy against Israel! Don’t preach ²⁴  against the family of Isaac!’

7:17 “Therefore this is what the Lord says:

‘Your wife will become a prostitute in the streets ²⁵ 

and your sons and daughters will die violently. ²⁶ 

Your land will be given to others ²⁷ 

and you will die in a foreign ²⁸  land.

Israel will certainly be carried into exile ²⁹  away from its land.’”

More Visions and Messages of Judgment

8:1 The sovereign Lord showed me this: I saw ³⁰  a basket of summer fruit. ³¹ 

8:2 He said, “What do you see, Amos?” I replied, “A basket of summer fruit.” Then the Lord said to me, “The end ³²  has come for my people Israel! I will no longer overlook their sins. ³³ 

8:3 The women singing in the temple ³⁴  will wail in that day.”

The sovereign Lord is speaking.

“There will be many corpses littered everywhere! ³⁵  Be quiet!”

[7:7]  ¹ tn Heb “behold” or “look.”

[7:7]  ² tn Or “the Lord.” The Hebrew term translated “sovereign One” here and in the following verse is אֲדֹנָי (’adonay).

[7:7]  ³ 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.

[7:8]  ⁴ tn Heb “And I will no longer pass over him.”

[7:9]  ⁵ tn Traditionally, “the high places” (so KJV, NAB, NASB, NIV, NRSV); NLT “pagan shrines.”

[7:9]  ⁶ tn Heb “And I will rise up against the house of Jeroboam with a sword.”

[7:10]  ⁷ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[7:10]  ⁸ tn The direct object of the verb translated “sent” is elided in the Hebrew text. The words “this message” are supplied in the translation for clarity and for stylistic reasons.

[7:10]  ⁹ tn Heb “in the middle of the house of Israel.”

[7:10]  ¹⁰ tn Heb “words.”

[7:11]  ¹¹ tn Or “for.”

[7:11]  ¹² tn See the note on the word “exile” in 5:5.

[7:12]  ¹³ tn Traditionally, “seer.” The word is a synonym for “prophet,” though it may carry a derogatory tone on the lips of Amaziah.

[7:12]  ¹⁴ tn Heb “Eat bread there.”

[7:13]  ¹⁵ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[7:13]  ¹⁶ tn Heb “for it is a temple of a king and it is a royal house.” It is possible that the phrase “royal house” refers to a temple rather than a palace. See S. M. Paul, Amos (Hermeneia), 243.

[7:14]  ¹⁷ tn Heb “replied and said.” The phrase “and said” is pleonastic (redundant) and has not been included in the translation.

[7:14]  ¹⁸ 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]  ¹⁹ tn Heb “for.”

[7:14]  ²⁰ 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]  ²¹ 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).

[7:15]  ²² tn Heb “from [following] after.”

[7:15]  ²³ tn Heb “and the Lord said to me.”

[7:16]  ²⁴ 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).

[7:17]  ²⁵ tn Heb “in the city,” that is, “in public.”

[7:17]  ²⁶ tn Heb “will fall by the sword.”

[7:17]  ²⁷ tn Heb “will be divided up with a [surveyor’s] measuring line.”

[7:17]  ²⁸ 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]  ²⁹ tn See the note on the word “exile” in 5:5.

[8:1]  ³⁰ tn Heb “behold” or “look.”

[8:1]  ³¹ 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.

[8:2]  ³² 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]  ³³ tn Heb “I will no longer pass over him.”

[8:3]  ³⁴ tn Or “palace” (NASB, NCV, TEV).

[8:3]  ³⁵ 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.”