Amos 6:13
Konteks6:13 You are happy because you conquered Lo-Debar. 1
You say, “Did we not conquer Karnaim 2 by our own power?”
Amos 8:5
Konteks8:5 You say,
“When will the new moon festival 3 be over, 4 so we can sell grain?
When will the Sabbath end, 5 so we can open up the grain bins? 6
We’re eager 7 to sell less for a higher price, 8
and to cheat the buyer with rigged scales! 9
Amos 9:10
Konteks9:10 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.’
Amos 4:1
Konteks4:1 Listen to this message, you cows of Bashan 10 who live on Mount Samaria!
You 11 oppress the poor;
you crush the needy.
You say to your 12 husbands,
“Bring us more to drink!” 13
Amos 6:10
Konteks6:10 When their close relatives, the ones who will burn the corpses, 14 pick up their bodies to remove the bones from the house, they will say to anyone who is in the inner rooms of the house, “Is anyone else with you?” He will respond, “Be quiet! Don’t invoke the Lord’s name!” 15
Amos 5:16
Konteks5:16 Because of Israel’s sins 16 this is what the Lord, the God who commands armies, the sovereign One, 17 says:
“In all the squares there will be wailing,
in all the streets they will mourn the dead. 18
They will tell the field workers 19 to lament
and the professional mourners 20 to wail.
Amos 7:5
Konteks7:5 I said, “Sovereign Lord, stop!
How can Jacob survive? 21
He is too weak!” 22
Amos 7:16
Konteks7:16 So now listen to the Lord’s message! You say, ‘Don’t prophesy against Israel! Don’t preach 23 against the family of Isaac!’
Amos 7:11-12
Konteks7:11 As a matter of fact, 24 Amos is saying this: ‘Jeroboam will die by the sword and Israel will certainly be carried into exile 25 away from its land.’”
7:12 Amaziah then said to Amos, “Leave, you visionary! 26 Run away to the land of Judah! Earn your living 27 and prophesy there!
Amos 1:2
Konteks“The Lord comes roaring 29 out of Zion;
from Jerusalem 30 he comes bellowing! 31
The shepherds’ pastures wilt; 32
the summit of Carmel 33 withers.” 34
Amos 5:14
Konteks5:14 Seek good and not evil so you can live!
Then the Lord, the God who commands armies, just might be with you,
as you claim he is.
Amos 8:14
Konteks8:14 These are the ones who now take oaths 35 in the name of the sinful idol goddess 36 of Samaria.
They vow, 37 ‘As surely as your god 38 lives, O Dan,’ or ‘As surely as your beloved one 39 lives, O Beer Sheba!’
But they will fall down and not get up again.”
Amos 3:9
Konteks3:9 Make this announcement in 40 the fortresses of Ashdod
and in the fortresses in the land of Egypt.
Say this:
“Gather on the hills around Samaria! 41
Observe the many acts of violence 42 taking place within the city, 43
the oppressive deeds 44 occurring in it.” 45
Amos 7:2
Konteks7:2 When they had completely consumed the earth’s vegetation, I said,
“Sovereign Lord, forgive Israel! 46
How can Jacob survive? 47
He is too weak!” 48
Amos 7:10
Konteks7:10 Amaziah the priest of Bethel 49 sent this message 50 to King Jeroboam of Israel: “Amos is conspiring against you in the very heart of the kingdom of Israel! 51 The land cannot endure all his prophecies. 52
Amos 1:1
Konteks1:1 The following is a record of what Amos prophesied. 53 He 54 was one of the herdsmen from Tekoa. These prophecies about Israel were revealed to him 55 during the time of 56 King Uzziah of Judah and 57 King Jeroboam son of Joash of Israel, two years before the earthquake. 58
Amos 3:13
Konteks3:13 Listen and warn 59 the family 60 of Jacob! 61
The sovereign Lord, the God who commands armies, 62 is speaking!
Amos 5:18
Konteks5:18 Woe 63 to those who wish for the day of the Lord!
Why do you want the Lord’s day of judgment to come?
It will bring darkness, not light.
Amos 7:15
Konteks7:15 Then the Lord took me from tending 64 flocks and gave me this commission, 65 ‘Go! Prophesy to my people Israel!’
Amos 5:10
Konteks5:10 The Israelites 66 hate anyone who arbitrates at the city gate; 67
they despise anyone who speaks honestly.
Amos 5:1
Konteks5:1 Listen to this funeral song I am ready to sing about you, 68 family 69 of Israel:
Amos 5:4
Konteks5:4 The Lord says this to the family 70 of Israel:
“Seek me 71 so you can live!
Amos 3:1
Konteks3:1 Listen, you Israelites, to this message which the Lord is proclaiming against 72 you! This message is for the entire clan I brought up 73 from the land of Egypt:
Amos 7:14
Konteks7:14 Amos replied 74 to Amaziah, “I was not a prophet by profession. 75 No, 76 I was a herdsman who also took care of 77 sycamore fig trees. 78
Amos 5:21
Konteks5:21 “I absolutely despise 79 your festivals!
I get no pleasure 80 from your religious assemblies!
Amos 7:3
Konteks7:3 The Lord decided not to do this. 81 “It will not happen,” the Lord said.
Amos 7:6
Konteks7:6 The Lord decided not to do this. 82 The sovereign Lord said, “This will not happen either.”
Amos 2:12
Konteks2:12 “But you made the Nazirites drink wine; 83
you commanded the prophets, ‘Do not prophesy!’
Amos 3:10
Konteks3:10 “They do not know how to do what is right.” (The Lord is speaking.)
“They store up 84 the spoils of destructive violence 85 in their fortresses.
Amos 5:13
Konteks5:13 For this reason whoever is smart 86 keeps quiet 87 in such a time,
for it is an evil 88 time.
Amos 7:8
Konteks7:8 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. 89
Amos 1:3
Konteks1:3 This is what the Lord says:
“Because Damascus has committed three crimes 90 –
make that four! 91 – I will not revoke my
decree of judgment. 92
They ripped through Gilead like threshing sledges with iron teeth. 93
Amos 1:6
Konteks1:6 This is what the Lord says:
“Because Gaza 94 has committed three crimes 95 –
make that four! 96 – I will not revoke my decree of judgment. 97
They deported a whole community 98 and sold them 99 to Edom.
Amos 2:1
Konteks2:1 This is what the Lord says:
“Because Moab has committed three crimes 100 –
make that four! 101 – I will not revoke my decree of judgment. 102
They burned the bones of Edom’s king into lime. 103
Amos 4:4
Konteks4:4 “Go to Bethel 104 and rebel! 105
At Gilgal 106 rebel some more!
Bring your sacrifices in 107 the morning,
your tithes on 108 the third day!
Amos 4:12
Konteks4:12 “Therefore this is what I will do to you, Israel.
Because I will do this to you,
prepare to meet your God, Israel! 109
Amos 5:3
Konteks5:3 The sovereign Lord says this:
“The city that marches out with a thousand soldiers 110 will have only a hundred left;
the town 111 that marches out with a hundred soldiers 112 will have only ten left for the family of Israel.” 113
Amos 9:11
Konteks9:11 “In that day I will rebuild the collapsing hut 114 of David.
I will seal its 115 gaps,
repair its 116 ruins,
and restore it to what it was like in days gone by. 117
Amos 9:15
Konteks9:15 I will plant them on their land
and they will never again be uprooted from the 118 land I have given them,”
says the Lord your God.
Amos 1:9
Konteks1:9 This is what the Lord says:
“Because Tyre has committed three crimes 119 –
make that four! 120 – I will not revoke my decree of judgment. 121
They sold 122 a whole community 123 to Edom;
they failed to observe 124 a treaty of brotherhood. 125
Amos 1:11
Konteks1:11 This is what the Lord says:
“Because Edom has committed three crimes 126 –
make that four! 127 – I will not revoke my decree of judgment. 128
He chased his brother 129 with a sword;
he wiped out his allies. 130
In his anger he tore them apart without stopping to rest; 131
in his fury he relentlessly attacked them. 132
Amos 1:13
Konteks1:13 This is what the Lord says:
“Because the Ammonites have committed three crimes 133 –
make that four! 134 – I will not revoke my decree of judgment. 135
They ripped open Gilead’s pregnant women 136
so they could expand their territory.
Amos 2:4
Konteks2:4 This is what the Lord says:
“Because Judah has committed three covenant transgressions 137 –
make that four! 138 – I will not revoke my decree of judgment. 139
They rejected the Lord’s law; 140
they did not obey his commands.
Their false gods, 141
to which their fathers were loyal, 142
led them astray.
Amos 2:6
Konteks2:6 This is what the Lord says:
“Because Israel has committed three covenant transgressions 143 –
make that four! 144 – I will not revoke my decree of judgment. 145
They sold the innocent 146 for silver,
the needy for a pair of sandals. 147
Amos 6:14
Konteks6:14 “Look! I am about to bring 148 a nation against you, family 149 of Israel.”
The Lord, the God who commands armies, is speaking.
“They will oppress 150 you all the way from Lebo-Hamath 151 to the Stream of the Arabah.” 152
Amos 7:17
Konteks7:17 “Therefore this is what the Lord says:
‘Your wife will become a prostitute in the streets 153
and your sons and daughters will die violently. 154
Your land will be given to others 155
and you will die in a foreign 156 land.
Israel will certainly be carried into exile 157 away from its land.’”
Amos 8:2
Konteks8:2 He said, “What do you see, Amos?” I replied, “A basket of summer fruit.” Then the Lord said to me, “The end 158 has come for my people Israel! I will no longer overlook their sins. 159
Amos 8:11
Konteks8:11 Be certain of this, 160 the time is 161 coming,” says the sovereign Lord,
“when I will send a famine through the land –
not a shortage of food or water
but an end to divine revelation! 162
Amos 9:7
Konteks9:7 “You Israelites are just like the Ethiopians in my sight,” 163 says the Lord.
“Certainly I brought Israel up from the land of Egypt,
but I also brought the Philistines from Caphtor 164 and the Arameans from Kir. 165
Amos 9:13
Konteks9:13 “Be sure of this, 166 the time is 167 coming,” says the Lord,
“when the plowman will catch up to the reaper 168
and the one who stomps the grapes 169 will overtake 170 the planter. 171
Juice will run down the slopes, 172
it will flow down all the hillsides. 173
[6:13] 1 tn Heb “those who rejoice over Lo-Debar.”
[6:13] sn Lo-Debar was located across the Jordan River in Gilead, which the Israelite army had conquered. However, there is stinging irony here, for in Hebrew the name Lo-Debar means “nothing.” In reality Israel was happy over nothing of lasting consequence.
[6:13] 2 sn Karnaim was also located across the Jordan River. The name in Hebrew means “double horned.” Since an animal’s horn was a symbol of strength (see Deut 33:17), the Israelites boasted in this victory over a town whose very name symbolized military power.
[8:5] 3 sn Apparently work was prohibited during the new moon festival, just as it was on the Sabbath.
[8:5] 5 tn The verb, though omitted in the Hebrew text, is supplied in the translation from the parallel line.
[8:5] 6 tn Heb “sell grain.” Here “grain” could stand by metonymy for the bins where it was stored.
[8:5] 7 tn Here and in v. 6 the words “we’re eager” are supplied in the translation for clarification.
[8:5] 8 tn Heb “to make small the ephah and to make great the shekel.” The “ephah” was a unit of dry measure used to determine the quantity purchased, while the “shekel” was a standard weight used to determine the purchase price. By using a smaller than standard ephah and a heavier than standard shekel, these merchants were able to increase their profit (“sell less for a higher price”) by cheating the buyer.
[8:5] 9 tn Heb “and to cheat with deceptive scales”; NASB, NIV “dishonest scales”; NRSV “false balances.”
[8:5] sn Rigged scales may refer to bending the crossbar or shifting the center point of the scales to make the amount weighed appear heavier than it actually was, thus cheating the buyer.
[4:1] 10 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] 11 tn Heb “the ones who” (three times in this verse).
[4:1] 13 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).
[6:10] 14 tn The translation assumes that “their relatives” and “the ones who will burn the corpses” are in apposition. Another option is to take them as distinct individuals, in which case one could translate, “When their close relatives and the ones who will burn the corpses pick up…” The meaning of the form translated “the ones who burn the corpses” is uncertain. Another option is to translate, “the ones who prepare the corpses for burial” (NASB “undertaker”; cf. also CEV). See S. M. Paul, Amos (Hermeneia), 215-16.
[6:10] 15 tn This verse is notoriously difficult to interpret. The Hebrew text literally reads, “And he will lift him up, his uncle, and the one burning him, to bring out bones from the house. And he will say to the one who is in the inner parts of the house, ‘Is there [anyone] still with you?’ And he will say, ‘Be quiet for not to invoke the name of the
[5:16] 16 tn Heb “Therefore.” This logical connector relates back to the accusation of vv. 10-13, not to the parenthetical call to repentance in vv. 14-15. To indicate this clearly, the phrase “Because of Israel’s sins” is used in the translation.
[5:16] 17 tn Or “the Lord.” The Hebrew term translated “sovereign One” here is אֲדֹנָי (’adonay).
[5:16] 18 tn Heb “they will say, ‘Ah! Ah!’” The Hebrew term הוֹ (ho, “ah, woe”) is an alternate form of הוֹי (hoy), a word used to mourn the dead and express outwardly one’s sorrow. See 1 Kgs 13:30; Jer 22:18; 34:5. This wordplay follows quickly, as v. 18 begins with הוֹי (“woe”).
[5:16] 19 tn Or “farmers” (NIV, NCV, NRSV, TEV, CEV, NLT).
[5:16] 20 tn Heb “those who know lamentation.”
[5:16] sn Professional mourners are referred to elsewhere in the OT (2 Chr 35:25; Jer 9:17) and ancient Near Eastern literature. See S. M. Paul, Amos (Hermeneia), 180.
[7:16] 23 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).
[7:11] 25 tn See the note on the word “exile” in 5:5.
[7:12] 26 tn Traditionally, “seer.” The word is a synonym for “prophet,” though it may carry a derogatory tone on the lips of Amaziah.
[7:12] 27 tn Heb “Eat bread there.”
[1:2] 28 tn Heb “he;” the referent (Amos) has been specified in the translation for clarity.
[1:2] 29 sn The
[1:2] 30 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:2] 31 tn Heb “gives his voice.”
[1:2] 32 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] 33 sn Carmel was a region known for its abundant plants and trees. See Isa 33:9; 35:2; Jer 50:19.
[1:2] 34 sn Loss of a land’s fertility is frequently associated with judgment in the OT and ancient Near Eastern literature.
[8:14] 35 tn Heb “those who swear.”
[8:14] 36 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] 38 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] 39 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.
[3:9] 40 tn Heb “on” or “over” (also later in this verse).
[3:9] 41 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] 42 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] 43 tn Heb “in her midst” (so NAB, NASB); NIV “among her people.”
[3:9] 44 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).
[7:2] 46 tn “Israel” is supplied in the translation for clarity.
[7:2] 47 tn Heb “stand” (so ASV, NAB, NASB, NRSV).
[7:10] 49 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[7:10] 50 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] 51 tn Heb “in the middle of the house of Israel.”
[1:1] 53 tn Heb “The words of Amos.” Among the prophetic books this opening phrase finds a parallel only at Jer 1:1 but is not that uncommon in other genres (note, e.g., Prov 30:1; 31:1; Eccl 1:1; Neh 1:1).
[1:1] 54 tn Heb “who.” Here a new sentence has been started in the translation for stylistic reasons.
[1:1] 55 tn Heb “which he saw concerning Israel.”
[1:1] 56 tn Heb “in the days of.”
[1:1] 57 tn The Hebrew text repeats, “and in the days of.” This phrase has not been repeated in the translation for stylistic reasons.
[1:1] 58 sn This refers to a well-known earthquake that occurred during the first half of the 8th century
[3:13] 59 tn Or “testify against.”
[3:13] 61 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] 62 tn Traditionally, “the God of hosts.”
[5:18] 63 tn The term הוֹי (hoy, “woe”) was used when mourning the dead (see the note on the word “dead” in 5:16). The prophet here either engages in role playing and mourns the death of the nation in advance or sarcastically taunts those who hold to this misplaced belief.
[7:15] 64 tn Heb “from [following] after.”
[7:15] 65 tn Heb “and the
[5:10] 66 tn Heb “they”; the referent (the Israelites) has been specified in the translation for clarity.
[5:10] 67 sn In ancient Israelite culture, legal disputes were resolved in the city gate, where the town elders met.
[5:1] 68 tn Heb “Listen to this word which I am about to take up against you, a funeral song.”
[5:4] 71 sn The following verses explain what it meant to seek the
[3:1] 73 tn One might expect a third person verb form (“he brought up”), since the
[7:14] 74 tn Heb “replied and said.” The phrase “and said” is pleonastic (redundant) and has not been included in the translation.
[7:14] 75 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] 77 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] 78 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).
[5:21] 79 tn Heb “I hate”; “I despise.”
[5:21] 80 tn Heb “I will not smell.” These verses are full of vivid descriptions of the Lord’s total rejection of Israelite worship. In the first half of this verse two verbs are used together for emphasis. Here the verb alludes to the sense of smell, a fitting observation since offerings would have been burned on the altar ideally to provide a sweet aroma to God (see, e.g., Lev 1:9, 13, 17; Num 29:36). Other senses that are mentioned include sight and hearing in vv. 22-23.
[7:3] 81 tn Or “changed his mind about this.”
[7:6] 82 tn Or “changed his mind about this.”
[2:12] 83 sn Nazirites were strictly forbidden to drink wine (Num 6:2-3).
[3:10] 85 tn Heb “violence and destruction.” The expression “violence and destruction” stand metonymically for the goods the oppressors have accumulated by their unjust actions.
[5:13] 86 tn Or “the wise”; or “the prudent.” Another option is to translate “the successful, prosperous” and understand this as a reference to the rich oppressors. See G. V. Smith, Amos, 169-70. In this case the following verb will also have a different nuance, that is, the wealthy remain silent before the abuses they perpetuate. See the note on the verb translated “keeps quiet” later in this verse.
[5:13] 87 tn Or “moans, laments,” from a homonymic verbal root. If the rich oppressors are in view, then the verb (whether translated “will be silenced” or “will lament”) describes the result of God’s judgment upon them. See G. V. Smith, Amos, 170.
[5:13] 88 tn If this is a judgment announcement against the rich, then the Hebrew phrase עֵת רָעָה (’et ra’ah) must be translated, “[a] disastrous time.” See G. V. Smith, Amos, 170.
[7:8] 89 tn Heb “And I will no longer pass over him.”
[1:3] 90 tn Traditionally, “transgressions” or “sins.” The word refers to rebellion against authority and is used in the international political realm (see 1 Kgs 12:19; 2 Kgs 1:1; 3:5, 7; 8:22). There is debate over its significance in this context. Some relate the “rebellion” of the foreign nations to God’s mandate to Noah (Gen 9:5-7). This mandate is viewed as a treaty between God and humankind, whereby God holds humans accountable to populate the earth and respect his image as it is revealed in all people. While this option is a possible theological explanation of the message in light of the Old Testament as a whole, nothing in these oracles alludes to that Genesis passage. J. Barton suggests that the prophet is appealing to a common morality shared across the ancient Near East regarding the conduct of war since all of the oracles can be related to activities and atrocities committed in warfare (Amos’s Oracles against the Nations [SOTSMS], 39-61). The “transgression” then would be a violation of what all cultures would take as fundamental human decency. Some argue that the nations cited in Amos 1-2 had been members of the Davidic empire. Their crime would consist of violating the mutual agreements that all should have exhibited toward one another (cf. M. E. Polley, Amos and the Davidic Empire). This interpretation is connected to the notion that Amos envisions a reconstituted Davidic empire for Israel and the world (9:11-15). Ultimately, we can only speculate what lay behind Amos’ thinking. He does not specify the theological foundation of his universal moral vision, but it is clear that Amos believes that all nations are responsible before the Lord for their cruelty toward other human beings. He also assumes that even those who did not know his God would recognize their inhumane treatment of others as inherently wrong. The translation “crimes” is general enough to communicate that a standard (whether human or divine) has been breached. For a survey of the possible historical events behind each oracle, see S. M. Paul, Amos (Hermeneia).
[1:3] 91 tn Heb “Because of three violations of Damascus, even because of four.”
[1:3] sn The three…four style introduces each of the judgment oracles of chaps. 1-2. Based on the use of a similar formula in wisdom literature (see Prov 30:18-19, 29-31), one expects to find in each case a list of four specific violations. However, only in the eighth oracle (against Israel) does one find the expected fourfold list. Through this adaptation and alteration of the normal pattern the
[1:3] 92 tn Heb “I will not bring it [or “him”] back.” The pronominal object (1) refers to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. See S. M. Paul, Amos (Hermeneia), 46-47. Another option (2) is to understand the suffix as referring to the particular nation mentioned in the oracle and to translate, “I will not take him [i.e., that particular nation] back.” In this case the
[1:3] 93 tn Heb “they threshed [or “trampled down”] Gilead with sharp iron implements” (NASB similar).
[1:3] sn Like threshing sledges with iron teeth. A threshing sledge was made of wooden boards embedded with sharp stones or iron teeth. As the sledge was pulled over the threshing floor the stones or iron teeth would separate the grain from the stalks. See O. Borowski, Agriculture in Iron Age Israel, 64-65. Here the threshing metaphor is used to emphasize how violently and inhumanely the Arameans (the people of Damascus) had treated the people of Gilead (located east of the Jordan River).
[1:6] 94 sn Gaza was one of the five major Philistine cities (along with Ashdod, Ashkelon, Ekron, and Gath). It was considered to mark the southern limit of Canaan at the point on the coast where it was located (Gen 10:19).
[1:6] 95 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[1:6] 96 tn Heb “Because of three violations of Gaza, even because of four.”
[1:6] sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
[1:6] 97 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[1:6] 98 tn Heb “[group of] exiles.” A number of English translations take this as a collective singular and translate it with a plural (e.g., NAB, NIV, NRSV).
[1:6] 99 tn Heb “in order to hand them over.”
[2:1] 100 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[2:1] 101 tn Heb “Because of three violations of Moab, even because of four.”
[2:1] sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
[2:1] 102 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[2:1] 103 sn The Moabites apparently desecrated the tomb of an Edomite king and burned his bones into a calcined substance which they then used as plaster (cf. Deut 27:2, 4). See S. M. Paul, Amos (Hermeneia), 72. Receiving a proper burial was very important in this culture. Desecrating a tomb or a deceased individual’s bones was considered an especially heinous act.
[4:4] 104 sn Bethel and Gilgal were important formal worship centers because of their importance in Israel’s history. Here the Lord ironically urges the people to visit these places so they can increase their sin against him. Their formal worship, because it was not accompanied by social justice, only made them more guilty in God’s sight by adding hypocrisy to their list of sins. Obviously, theirs was a twisted view of the Lord. They worshiped a god of their own creation in order to satisfy their religious impulses (see 4:5: “For you love to do this”). Note that none of the rituals listed in 4:4-5 have to do with sin.
[4:4] map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[4:4] 105 tn The Hebrew word translated “rebel” (also in the following line) could very well refer here to Israel’s violations of their covenant with God (see also the term “crimes” in 1:3 [with note] and the phrase “covenant transgressions” in 2:4 [with note]; 3:14).
[4:4] 106 sn See the note on Bethel earlier in this verse.
[4:12] 109 tn The
[5:3] 110 tn The word “soldiers” is supplied in the translation for clarification.
[5:3] 111 tn Heb “The one.” The word “town” has been used in the translation in keeping with the relative sizes of the armed contingents sent out by each. It is also possible that this line is speaking of the same city of the previous line. In other words, the contingent sent by that one city would have suffered a ninety-nine percent casualty loss.
[5:3] 112 tn The word “soldiers” is supplied in the translation for clarification.
[5:3] 113 tn Heb “for/to the house of Israel.” The translation assumes that this is a graphic picture of what is left over for the defense of the nation (NEB, NJB, NASB, NKJV). Others suggest that this phrase completes the introductory formula (“The sovereign
[9:11] 114 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] 115 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] 116 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] 117 tn Heb “and I will rebuild as in days of antiquity.”
[9:15] 118 tn Heb “their.” The pronoun was replaced by the English definite article in the translation for stylistic reasons.
[1:9] 119 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[1:9] 120 tn Heb “Because of three violations of Tyre, even because of four.”
[1:9] sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
[1:9] 121 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[1:9] 122 tn Heb “handed over.”
[1:9] 123 tn Heb “[group of] exiles.” A similar phrase occurs in v. 6.
[1:9] 124 tn Heb “did not remember.”
[1:9] 125 sn A treaty of brotherhood. In the ancient Near Eastern world familial terms were sometimes used to describe treaty partners. In a treaty between superior and inferior parties, the lord would be called “father” and the subject “son.” The partners in a treaty between equals referred to themselves as “brothers.” For biblical examples, see 1 Kgs 9:13; 20:32-33.
[1:11] 126 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[1:11] 127 tn Heb “Because of three violations of Edom, even because of four.”
[1:11] sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
[1:11] 128 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[1:11] 129 sn It is likely that “brother” refers here to a treaty partner (see the note on the word “brotherhood” in 1:9). However, it is possible, if Israel is in view, that Edom’s ancient blood relationship to God’s people is alluded to here. Cf. NCV, NLT “their relatives, the Israelites.”
[1:11] 130 tn Or “He stifled his compassion.” The Hebrew term רָחֲמָיו (rakhamayv) is better understood here (parallel to “brother/treaty partner”) as a reference to “allies” which Edom betrayed. An Aramaic cognate is attested (see DNWSI 2:1069-70). See M. Fishbane, “The Treaty Background of Amos 1:11 and Related Matters,” JBL 89 (1970): 313-18; idem, “Critical Note: Additional Remarks on rh£myw (Amos 1:11),” JBL 91 (1972): 391-93; and M. Barré, “Amos 1:11 reconsidered,” CBQ 47 (1985) 420-27. Some argue that the clause is best translated as “and destroyed his womenfolk.” רַחַם (rakham) means “womb”; the plural here would be a metonymy for “women” and could establish a parallel with the atrocity of 1:13. See S. M. Paul, Amos (Hermeneia), 64-65.
[1:11] 131 tn Heb “his anger tore continually.” The Hebrew verb טָרַף (taraf, “tear apart”) is often used of an animal tearing apart its prey. The word picture here is that of a vicious predator’s feeding frenzy.
[1:11] 132 tn Traditionally, “he kept his fury continually.” The Hebrew term שְׁמָרָה (shÿmarah) could be taken as a Qal perfect 3rd person masculine singular with 3rd person feminine singular suffix (with mappiq omitted), “he kept it” (NASB, NKJV, NRSV). It is also possible in light of the parallelism that שָׁמַר (shamar) is a rare homonym cognate to an Akkadian verb meaning “to rage; to be furious.” Repointing the verb as שָׁמְרָה (shamÿrah, third person feminine singular), one could translate literally, “his fury raged continually” (NIV, NJPS).
[1:13] 133 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[1:13] 134 tn Heb “Because of three violations of the Ammonites, even because of four.”
On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
[1:13] 135 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[1:13] 136 sn The Ammonites ripped open Gilead’s pregnant women in conjunction with a military invasion designed to expand their territory. Such atrocities, although repugnant, were not uncommon in ancient Near Eastern warfare.
[2:4] 137 tn This is the same Hebrew term that is translated “crimes” in the previous oracles (see at 1:3). The change to “covenant transgressions” reflects the probability that the prophet is condemning the nation of Israel for violating stipulations of the Mosaic Law.
[2:4] 138 tn Heb “Because of three violations of Judah, even because of four.”
[2:4] sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
[2:4] 139 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[2:4] 140 tn Or “instruction”; NCV “teachings.”
[2:4] 141 tn Heb “lies.” This may very well be a derogatory term for idols (perhaps also at Ps. 40:4 [Heb 40:5]). Elsewhere false gods are called “vanities” (Deut 32:21; 1 Kgs 16:13, 26) and a delusion (Isa 66:3). In no other prophetic passages, however, are they called “lies.” The term could refer to the deceptions of false prophets (note Ezek 13:6-9; cf. Hab 2:3). See F. I. Andersen and D. N. Freedman, Amos (AB), 301-6.
[2:4] 142 tn Heb “after which their fathers walked.” The expression “to walk after” is an idiom meaning “to be loyal to.” See S. M. Paul, Amos (Hermeneia), 75-76.
[2:4] sn Here the idolatry of the parents carried over to the children, who persisted in worshiping the idols to which their fathers were loyal.
[2:6] 143 tn For this translation see the note at 2:4.
[2:6] 144 tn Heb “Because of three violations of Israel, even because of four.”
[2:6] sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3. Only in this last oracle against Israel does one find the list of four specific violations expected based on the use of a similar formula elsewhere in wisdom literature (see Prov 30:18-19, 29-31). This adaptation of the normal pattern indicates the
[2:6] 145 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[2:6] 146 tn Or “honest” (CEV, NLT). The Hebrew word sometimes has a moral-ethical connotation, “righteous, godly,” but the parallelism (note “poor”) suggests a socio-economic or legal sense here. The practice of selling debtors as slaves is in view (Exod 21:2-11; Lev 25:35-55; Deut 15:12-18) See the note at Exod 21:8 and G. C. Chirichigno, Debt-Slavery in Israel and the Ancient Near East (JSOTSup). Probably the only “crime” the victim had committed was being unable to pay back a loan or an exorbitant interest rate on a loan. Some have suggested that this verse refers to bribery in legal proceedings: The innocent are “sold” in the sense that those in power pay off the elders or judges for favorable decisions (5:12; cf. Exod 23:6-7).
[2:6] 147 tn Perhaps the expression “for a pair of sandals” indicates a relatively small price or debt. Some suggest that the sandals may have been an outward token of a more substantial purchase price. Others relate the sandals to a ritual attached to the transfer of property, signifying here that the poor would be losing their inherited family lands because of debt (Ruth 4:7; cf. Deut 25:8-10). Still others emend the Hebrew form slightly to נֶעְלָם (ne’lam, “hidden thing”; from the root עָלַם, ’alam, “to hide”) and understand this as referring to a bribe.
[6:14] 148 tn Or “raise up” (KJV, NASB); NIV “stir up.”
[6:14] 150 sn Once again there is irony in the divine judgment. The oppressive nation itself will suffer oppression. The verb “oppress” (לָחַץ, lakhats) in this verse is not the same as that used in 4:1 (עָשַׁק, ’ashaq).
[6:14] 151 tn Or “from the entrance to Hamath.” The Hebrew term לְבוֹא (lÿvo’) can either be translated or considered a part of the place name.
[6:14] 152 sn Lebo-Hamath refers to the northern border of Israel, the Stream of the Arabah to its southern border. See 2 Kgs 14:25. Through this invader the Lord would reverse the victories and territorial expansion Israel experienced during the reign of Jeroboam II.
[7:17] 153 tn Heb “in the city,” that is, “in public.”
[7:17] 154 tn Heb “will fall by the sword.”
[7:17] 155 tn Heb “will be divided up with a [surveyor’s] measuring line.”
[7:17] 156 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] 157 tn See the note on the word “exile” in 5:5.
[8:2] 158 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] 159 tn Heb “I will no longer pass over him.”
[8:11] 160 tn Heb “behold” or “look.”
[8:11] 161 tn Heb “the days are.”
[8:11] 162 tn Heb “not a hunger for food or a thirst for water, but for hearing the words of the
[9:7] 163 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] 164 sn Caphtor may refer to the island of Crete.
[9:7] 165 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.
[9:13] 166 tn Heb “behold” or “look.”
[9:13] 167 tn Heb “the days are.”
[9:13] 168 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] 169 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] 170 tn The verb is omitted here in the Hebrew text, but has been supplied in the translation from the parallel line.
[9:13] 171 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.