Amos 2:8

2:8 They stretch out on clothing seized as collateral;

they do so right ¹  beside every altar!

They drink wine bought with the fines they have levied;

they do so right in the temple ²  of their God! ³ 

Amos 3:9

Samaria Will Fall

3:9 Make this announcement in ⁴  the fortresses of Ashdod

and in the fortresses in the land of Egypt.

Say this:

“Gather on the hills around Samaria! ⁵ 

Observe the many acts of violence ⁶  taking place within the city, ⁷ 

the oppressive deeds ⁸  occurring in it.” ⁹ 

Amos 7:7

7:7 He showed me this: I saw ¹⁰  the sovereign One ¹¹  standing by a tin ¹²  wall holding tin in his hand.

[2:8]  ¹ tn The words “They do so right” are supplied twice in the translation of this verse for clarification.

[2:8]  ² tn Heb “house.”

[2:8]  ³ tn Or “gods.” The Hebrew term אֱלֹהֵיהֶם (’elohehem) may be translated “their gods” (referring to pagan gods), “their god” (referring to a pagan god, cf. NAB, NIV, NLT), or “their God” (referring to the God of Israel, cf. NASB, NRSV).

[3:9]  ⁴ tn Heb “on” or “over” (also later in this verse).

[3:9]  ⁵ 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]  ⁶ 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]  ⁷ tn Heb “in her midst” (so NAB, NASB); NIV “among her people.”

[3:9]  ⁸ 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).

[3:9]  ⁹ tn Heb “within her.”

[7:7]  ¹⁰ tn Heb “behold” or “look.”

[7:7]  ¹¹ tn Or “the Lord.” The Hebrew term translated “sovereign One” here and in the following verse is אֲדֹנָי (’adonay).

[7:7]  ¹² 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.