Amos 3:1-15
Konteks3:1 Listen, you Israelites, to this message which the Lord is proclaiming against 1 you! This message is for the entire clan I brought up 2 from the land of Egypt: 3:2 “I have chosen 3 you alone from all the clans of the earth. Therefore I will punish you for all your sins.”
3:3 Do two walk together without having met? 4
3:4 Does a lion roar in the woods if he has not cornered his prey? 5
Does a young lion bellow from his den if he has not caught something?
3:5 Does a bird swoop down into a trap on the ground if there is no bait?
Does a trap spring up from the ground unless it has surely caught something?
3:6 If an alarm sounds 6 in a city, do people not fear? 7
If disaster overtakes a 8 city, is the Lord not responsible? 9
3:7 Certainly the sovereign Lord does nothing without first revealing his plan to his servants the prophets.
3:8 A lion has roared! 10 Who is not afraid?
The sovereign Lord has spoken! Who can refuse to prophesy? 11
3:9 Make this announcement in 12 the fortresses of Ashdod
and in the fortresses in the land of Egypt.
Say this:
“Gather on the hills around Samaria! 13
Observe the many acts of violence 14 taking place within the city, 15
the oppressive deeds 16 occurring in it.” 17
3:10 “They do not know how to do what is right.” (The Lord is speaking.)
“They store up 18 the spoils of destructive violence 19 in their fortresses.
3:11 Therefore,” says the sovereign Lord, “an enemy will encircle the land. 20
He will take away your power; 21
your fortresses will be looted.”
3:12 This is what the Lord says:
“Just as a shepherd salvages from the lion’s mouth a couple of leg bones or a piece of an ear,
so the Israelites who live in Samaria will be salvaged. 22
They will be left with just a corner of a bed, 23
and a part 24 of a couch.”
3:13 Listen and warn 25 the family 26 of Jacob! 27
The sovereign Lord, the God who commands armies, 28 is speaking!
3:14 “Certainly when 29 I punish Israel for their 30 covenant transgressions, 31
I will destroy 32 Bethel’s 33 altars.
The horns 34 of the altar will be cut off and fall to the ground.
3:15 I will destroy both the winter and summer houses. 35
The houses filled with ivory 36 will be ruined,
the great 37 houses will be swept away.” 38
The Lord is speaking!
Amos 9:1-15
Konteks9:1 I saw the sovereign One 39 standing by the altar 40 and he said, “Strike the tops of the support pillars, 41 so the thresholds shake!
Knock them down on the heads of all the people, 42
and I will kill the survivors 43 with the sword.
No one will be able to run away; 44
no one will be able to escape. 45
9:2 Even if they could dig down into the netherworld, 46
my hand would pull them up from there.
Even if they could climb up to heaven,
I would drag them down from there.
9:3 Even if they were to hide on the top of Mount Carmel,
I would hunt them down and take them from there.
Even if they tried to hide from me 47 at the bottom of the sea,
from there 48 I would command the Sea Serpent 49 to bite them.
9:4 Even when their enemies drive them into captivity, 50
from there 51 I will command the sword to kill them.
I will not let them out of my sight;
they will experience disaster, not prosperity.” 52
9:5 The sovereign Lord who commands armies will do this. 53
He touches the earth and it dissolves; 54
all who live on it mourn.
The whole earth 55 rises like the River Nile, 56
and then grows calm 57 like the Nile in Egypt. 58
9:6 He builds the upper rooms of his palace 59 in heaven
and sets its foundation supports 60 on the earth. 61
He summons the water of the sea
and pours it out on the earth’s surface.
The Lord is his name.
9:7 “You Israelites are just like the Ethiopians in my sight,” 62 says the Lord.
“Certainly I brought Israel up from the land of Egypt,
but I also brought the Philistines from Caphtor 63 and the Arameans from Kir. 64
9:8 Look, the sovereign Lord is watching 65 the sinful nation, 66
and I will destroy it from the face of the earth.
But I will not completely destroy the family 67 of Jacob,” says the Lord.
9:9 “For look, I am giving a command
and I will shake the family of Israel together with all the nations.
It will resemble a sieve being shaken,
when not even a pebble falls to the ground. 68
9:10 All the sinners among my people will die by the sword –
the ones who say, ‘Disaster will not come near, it will not confront us.’
9:11 “In that day I will rebuild the collapsing hut 69 of David.
I will seal its 70 gaps,
repair its 71 ruins,
and restore it to what it was like in days gone by. 72
9:12 As a result they 73 will conquer those left in Edom 74
and all the nations subject to my rule.” 75
The Lord, who is about to do this, is speaking!
9:13 “Be sure of this, 76 the time is 77 coming,” says the Lord,
“when the plowman will catch up to the reaper 78
and the one who stomps the grapes 79 will overtake 80 the planter. 81
Juice will run down the slopes, 82
it will flow down all the hillsides. 83
9:14 I will bring back my people, Israel; 84
they will rebuild the cities lying in rubble 85 and settle down. 86
They will plant vineyards and drink the wine they produce; 87
they will grow orchards 88 and eat the fruit they produce. 89
9:15 I will plant them on their land
and they will never again be uprooted from the 90 land I have given them,”
says the Lord your God.
Amos 4:1
Konteks4:1 Listen to this message, you cows of Bashan 91 who live on Mount Samaria!
You 92 oppress the poor;
you crush the needy.
You say to your 93 husbands,
“Bring us more to drink!” 94
Amos 6:1
Konteks6:1 Woe 95 to those who live in ease in Zion, 96
to those who feel secure on Mount Samaria.
They think of themselves as 97 the elite class of the best nation.
[3:1] 2 tn One might expect a third person verb form (“he brought up”), since the
[3:2] 3 tn Heb “You only have I known.” The Hebrew verb יָדַע (yada’) is used here in its covenantal sense of “recognize in a special way.”
[3:3] 4 sn The rhetorical questions in vv. 3-5 expect the answer, “No, of course not!” Those in v. 6 anticipate the answer, “Yes, of course they do/he is.” They all draw attention to the principle of cause and effect and lay the logical foundation for the argument in vv. 7-8. Also note the progression from a general question in v. 3 to the “meetings” of two animals (v. 4), to that of an animal and a human trap (v. 5), to a climax with the confrontation with the Lord (v. 6). Each of these meetings is disastrous.
[3:4] 5 tn Heb “without having prey [or “food”].”
[3:6] 6 tn Heb “If the ram’s horn is blown.”
[3:6] 7 tn Or “tremble” (NASB, NIV, NCV); or “shake.”
[3:6] 8 tn Heb “is in”; NIV, NCV, NLT “comes to.”
[3:6] 9 tn Heb “has the
[3:8] 10 sn The roar of the lion is here a metaphor for impending judgment (see 1:2; cf. 3:4, 12). Verses 7-8 justify Amos’ prophetic ministry and message of warning and judgment. The people should expect a prophetic message prior to divine action.
[3:8] 11 sn Who can refuse to prophesy? When a message is revealed, the prophet must speak, and the news of impending judgment should cause people to fear.
[3:9] 12 tn Heb “on” or “over” (also later in this verse).
[3:9] 13 sn Samaria might refer here both to the region and to the capital city (later known as Sebaste). On the other hand, there actually are hills that surround the mound upon which the city was built. The implication is that the nations can come and sit and see from those hills the sin of the capital city and its judgment.
[3:9] map For location of the city see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[3:9] 14 tn The Hebrew noun carries the nuance of “panic” or “confusion.” Here it refers metonymically to the violent deeds that terrorize the oppressed.
[3:9] 15 tn Heb “in her midst” (so NAB, NASB); NIV “among her people.”
[3:9] 16 tn The translation assumes the form is an abstract plural (see Job 35:9; Eccl 4:1). Another option is to understand the form as a substantival passive participle and translate, “the oppressed” (so KJV).
[3:10] 19 tn Heb “violence and destruction.” The expression “violence and destruction” stand metonymically for the goods the oppressors have accumulated by their unjust actions.
[3:11] 20 tc The MT reads “an enemy and around the land.” It is also possible to take the MT as an exclamation (“an enemy, and all about the land!”; see S. M. Paul, Amos [Hermeneia], 118; NJPS; cf. NLT).Most scholars and versions emend the text to יְסוֹבֵב (yÿsovev, Polel imperfect), “will encircle.”
[3:11] 21 tn Heb “He will bring down your power from you.” Some emend the text to read “Your power will be brought down from you.” The shift, however, from an active to a passive sense also appears at 3:14 (“I will destroy Bethel’s altars. The horns of the altar will be cut off.”) The pronouns (“your…you”) are feminine singular, indicating that the personified city of Samaria is addressed here. Samaria’s “power” here is her defenses and/or wealth.
[3:12] 22 sn The verb translated salvaged, though often used in a positive sense of deliverance from harm, is here employed in a sarcastic manner. A shepherd would attempt to salvage part of an animal to prove that a predator had indeed killed it. In this way he could prove that he had not stolen the missing animal and absolve himself from any responsibility to repay the owner (see Exod 22:12-13).
[3:12] 23 tn Heb “with a corner of a bed.”
[3:12] 24 tn The meaning of the Hebrew word דְּמֶשֶׁק (dÿmesheq), which occurs only here, is uncertain. If not emended, it is usually related to the term ַדּמֶּשֶׂק (dammeseq) and translated as the “Damask linens” of the bed (cf. NASB “the cover”) or as “in Damascus” (so KJV, NJB, NIV). The differences in spelling (Damascus is spelled correctly in 5:27), historical considerations, and the word order make both of these derivations unlikely. Many emendations have been proposed (e.g., “a part from the foot [of a bed],” based on a different division of the Hebrew letters (cf. NEB, NRSV); “on the edge,” based on a Hebrew term not attested in the Bible (NKJV). Some suggest a resemblance to an Akkadian term which means “sideboard [of a bed],” which is sometimes incorrectly rendered “headboard” (NJPS; see S. M. Paul, Amos [Hermeneia], 121-22). Most likely another part of a bed or couch is in view, but it is difficult to be more specific.
[3:13] 25 tn Or “testify against.”
[3:13] 27 tn These words are spoken to either the unidentified heralds addressed at the beginning of v. 9, or to the Egyptians and Philistines (see v. 9b). Another possibility is that one is not to look for a specific addressee but rather appreciate the command simply as a rhetorical device to grab the attention of the listeners and readers of the prophetic message.
[3:13] 28 tn Traditionally, “the God of hosts.”
[3:14] 29 tn Heb “in the day.”
[3:14] 30 tn Heb “his.” With the referent “Israel” here, this amounts to a collective singular.
[3:14] 31 tn Traditionally, “transgressions, sins,” but see the note on the word “crimes” in 1:3.
[3:14] 32 tn Heb “punish” (so NASB, NRSV).
[3:14] 33 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[3:14] 34 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
[3:15] 35 tn Heb “the winter house along with the summer house.”
[3:15] sn Like kings, many in Israel’s wealthy class owned both winter and summer houses (cf. 1 Kgs 21:1,18; Jer 36:22). For a discussion of archaeological evidence relating to these structures, see P. King, Amos, Hosea, Micah, 64-65.
[3:15] 36 tn Heb “houses of ivory.” These houses were not made of ivory, but they had ivory panels and furniture decorated with ivory inlays. See P. King, Amos, Hosea, Micah, 139-48.
[3:15] 37 tn Or “many,” cf. NAB “their many rooms.”
[3:15] 38 tn The translation assumes the form is from the Hebrew verb סָפָה (safah, “to sweep away”) rather than סוּף (suf, “to come to an end”), which is the choice of most versions. Either option effectively communicates the destruction of the structures.
[9:1] 39 tn Or “the Lord.” The Hebrew term translated “sovereign One” here is אֲדֹנָי (’adonay).
[9:1] 40 sn The altar is perhaps the altar at Bethel.
[9:1] 41 tn Or “the capitals.” The Hebrew singular form is collective.
[9:1] 42 tn Heb “cut them off on the head of all of them.” The translation assumes the objective suffix on the verb refers to the tops of the pillars and that the following prepositional phrase refers to the people standing beneath. Another option is to take this phrase as referring to the pillars, in which case one could translate, “Knock all the tops of the pillars off.”
[9:1] 43 tn Heb “the remnant of them.” One could possibly translate, “every last one of them” (cf. NEB “to the last man”). This probably refers to those who survive the collapse of the temple, which may symbolize the northern kingdom.
[9:1] 44 tn Heb “a fugitive belonging to them will not run away.”
[9:1] 45 tn Heb “a survivor belonging to them will not escape.”
[9:2] 46 tn Heb “into Sheol” (so ASV, NASB, NRSV), that is, the land of the dead localized in Hebrew thought in the earth’s core or the grave. Cf. KJV “hell”; NCV, NLT “the place of the dead”; NIV “the depths of the grave.”
[9:3] 47 tn Heb “from before my eyes.”
[9:3] 48 tn Or perhaps simply, “there,” if the מ (mem) prefixed to the adverb is dittographic (note the preceding word ends in mem).
[9:3] 49 sn If the article indicates a definite serpent, then the mythological Sea Serpent, symbolic of the world’s chaotic forces, is probably in view. See Job 26:13 and Isa 27:1 (where it is also called Leviathan). Elsewhere in the OT this serpent is depicted as opposing the
[9:4] 50 tn Heb “Even if they go into captivity before their enemies.”
[9:4] 51 tn Or perhaps simply, “there,” if the מ (mem) prefixed to the adverb is dittographic (note the preceding word ends in mem).
[9:4] 52 tn Heb “I will set my eye on them for disaster, not good.”
[9:5] 53 tn The words “will do this” are supplied in the translation for clarification.
[9:5] 54 tn Or “melts.” The verb probably depicts earthquakes and landslides. See v. 5b.
[9:5] 56 tn Heb “the Nile.” The word “River” is supplied in the translation for clarity.
[9:5] 57 tn Or “sinks back down.”
[9:5] 58 sn See Amos 8:8, which is very similar to this verse.
[9:6] 59 tc The MT reads “his steps.” If this is correct, then the reference may be to the steps leading up to the heavenly temple or the throne of God (cf. 1 Kgs 10:19-20). The prefixed מ (mem) may be dittographic (note the preceding word ends in mem). The translation assumes an emendation to עֲלִיָּתוֹ (’aliyyato, “his upper rooms”).
[9:6] 60 tn Traditionally, “vault” (so ASV, NAB, NRSV). The precise meaning of this word in this context is unclear. Elsewhere it refers to objects grouped or held together. F. I. Andersen and D. N. Freedman (Amos [AB], 845-46) suggest the foundational structure of a building is in view.
[9:6] 61 sn Verse 6a pictures the entire universe as a divine palace founded on the earth and extending into the heavens.
[9:7] 62 tn The Hebrew text has a rhetorical question, “Are you children of Israel not like the Cushites to me?” The rhetorical question has been converted to an affirmative statement in the translation for clarity. See the comment at 8:8.
[9:7] sn Though Israel was God’s special covenant people (see 3:2a), the Lord emphasizes they are not inherently superior to the other nations subject to his sovereign rule.
[9:7] 63 sn Caphtor may refer to the island of Crete.
[9:7] 64 tn The second half of v. 7 is also phrased as a rhetorical question in the Hebrew text, “Did I not bring Israel up from the land of Egypt, and the Philistines from Caphtor, and Aram from Kir?” The translation converts the rhetorical question into an affirmation for clarity.
[9:8] 65 tn Heb “the eyes of the sovereign
[9:8] 67 tn Heb “house” (also in the following verse).
[9:9] 68 tn Heb “like being shaken with a sieve, and a pebble does not fall to the ground.” The meaning of the Hebrew word צְרוֹר (tsÿror), translated “pebble,” is unclear here. In 2 Sam 17:13 it appears to refer to a stone. If it means “pebble,” then the sieve described in v. 6 allows the grain to fall into a basket while retaining the debris and pebbles. However, if one interprets צְרוֹר as a “kernel of grain” (cf. NASB, NIV, NKJV, NLT) then the sieve is constructed to retain the grain and allow the refuse and pebbles to fall to the ground. In either case, the simile supports the last statement in v. 8 by making it clear that God will distinguish between the righteous (the grain) and the wicked (the pebbles) when he judges, and will thereby preserve a remnant in Israel. Only the sinners will be destroyed (v. 10).
[9:11] 69 tn The phrase translated “collapsing hut” refers to a temporary shelter (cf. NASB, NRSV “booth”) in disrepair and emphasizes the relatively weakened condition of the once powerful Davidic dynasty. Others have suggested that the term refers to Jerusalem, while still others argue that it should be repointed to read “Sukkoth,” a garrison town in Transjordan. Its reconstruction would symbolize the rebirth of the Davidic empire and its return to power (e.g., M. E. Polley, Amos and the Davidic Empire, 71-74).
[9:11] 70 tc The MT reads a third feminine plural suffix, which could refer to the two kingdoms (Judah and Israel) or, more literally, to the breaches in the walls of the cities that are mentioned in v. 4 (cf. 4:3). Some emend to third feminine singular, since the “hut” of the preceding line (a feminine singular noun) might be the antecedent. In that case, the final nun (ן) is virtually dittographic with the vav (ו) that appears at the beginning of the following word.
[9:11] 71 tc The MT reads a third masculine singular suffix, which could refer back to David. However, it is possible that an original third feminine singular suffix (יה-, yod-hey) has been misread as masculine (יו-, yod-vav). In later Hebrew script a ה (he) resembles a יו- (yod-vav) combination.
[9:11] 72 tn Heb “and I will rebuild as in days of antiquity.”
[9:12] 73 sn They probably refers to the Israelites or to the Davidic rulers of the future.
[9:12] 74 tn Heb “take possession of the remnant of Edom”; NASB, NIV, NRSV “possess the remnant of Edom.”
[9:12] 75 tn Heb “nations over whom my name is proclaimed.” The Hebrew idiom indicates ownership, sometimes as a result of conquest. See 2 Sam 12:28.
[9:12] sn This verse envisions a new era of Israelite rule, perhaps patterned after David’s imperialistic successes (see 2 Sam 8-10). At the same time, however, the verse does not specify how this rule is to be accomplished. Note that the book ends with a description of peace and abundance, and its final reference to God (v. 15) does not include the epithet “the Lord who commands armies,” which has militaristic overtones. This is quite a different scene than what the book began with: nations at war and standing under the judgment of God.
[9:13] 76 tn Heb “behold” or “look.”
[9:13] 77 tn Heb “the days are.”
[9:13] 78 sn The plowman will catch up to the reaper. Plowing occurred in October-November, and harvesting in April-May (see P. King, Amos, Hosea, Micah, 109.) But in the future age of restored divine blessing, there will be so many crops the reapers will take all summer to harvest them, and it will be time for plowing again before the harvest is finished.
[9:13] 79 sn When the grapes had been harvested, they were placed in a press where workers would stomp on them with their feet and squeeze out the juice. For a discussion of grape harvesting technique, see O. Borowski, Agriculture in Iron Age Israel, 110-12.
[9:13] 80 tn The verb is omitted here in the Hebrew text, but has been supplied in the translation from the parallel line.
[9:13] 81 sn The grape harvest occurred in August-September, planting in November-December (see P. King, Amos, Hosea, Micah, 109). But in the future age described here there will be so many grapes the workers who stomp them will still be working when the next planting season arrives.
[9:13] 82 tn Or “hills,” where the vineyards were planted.
[9:13] 83 tn Heb “and all the hills will melt.”
[9:14] 84 tn This line can also be translated “I will restore the fortunes of my people, Israel” and is a common idiom (e.g., Deut 30:3; Jer 30:3; Hos 6:11; Zeph 3:20). This rendering is followed by several modern English versions (e.g., NEB, NRSV, NJPS).
[9:14] 85 tn Or “the ruined [or “desolate”] cities.”
[9:14] 86 tn Or “and live [in them].”
[9:14] 87 tn Heb “drink their wine.”
[9:14] 89 tn Heb “eat their fruit.”
[9:15] 90 tn Heb “their.” The pronoun was replaced by the English definite article in the translation for stylistic reasons.
[4:1] 91 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] 92 tn Heb “the ones who” (three times in this verse).
[4:1] 94 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).
[6:1] 95 tn On the Hebrew term הוֹי (hoy; “ah, woe”) as a term of mourning, see the notes in 5:16, 18.
[6:1] 96 sn Zion is a reference to Jerusalem.
[6:1] 97 tn The words “They think of themselves as” are supplied in the translation for clarification. In the Hebrew text the term נְקֻבֵי (nÿquvey; “distinguished ones, elite”) is in apposition to the substantival participles in the first line.
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