Text -- Amos 5:12-27 (NET)

5:12 Certainly I am aware of your many rebellious acts and your numerous sins. You torment the innocent, you take bribes, and you deny justice to the needy at the city gate. 5:13 For this reason whoever is smart keeps quiet in such a time, for it is an evil time. 5:14 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. 5:15 Hate what is wrong, love what is right! Promote justice at the city gate! Maybe the Lord, the God who commands armies, will have mercy on those who are left from Joseph. 5:16 Because of Israel’s sins this is what the Lord, the God who commands armies, the sovereign One, says: “In all the squares there will be wailing, in all the streets they will mourn the dead. They will tell the field workers to lament and the professional mourners to wail. 5:17 In all the vineyards there will be wailing, for I will pass through your midst,” says the Lord.

The Lord Demands Justice

5:18 Woe 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. 5:19 Disaster will be inescapable, as if a man ran from a lion only to meet a bear, then escaped into a house, leaned his hand against the wall, and was bitten by a poisonous snake. 5:20 Don’t you realize the Lord’s day of judgment will bring darkness, not light– gloomy blackness, not bright light? 5:21 “I absolutely despise your festivals! I get no pleasure from your religious assemblies! 5:22 Even if you offer me burnt and grain offerings, I will not be satisfied; I will not look with favor on your peace offerings of fattened calves. 5:23 Take away from me your noisy songs; I don’t want to hear the music of your stringed instruments. 5:24 Justice must flow like torrents of water, righteous actions like a stream that never dries up. 5:25 You did not bring me sacrifices and grain offerings during the forty years you spent in the wilderness, family of Israel. 5:26 You will pick up your images of Sikkuth, your king, and Kiyyun, your star god, which you made for yourselves, 5:27 and I will drive you into exile beyond Damascus,” says the Lord. He is called the God who commands armies!

Commentary -- Verse Notes / Footnotes

NET Notes: Amo 5:12

¹ tn Or “for.”

² tn Or “I know” (so most English versions).

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

⁴ tn Heb “Those who.”

⁵ 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).

⁶ sn Legal disputes were resolved in the city gate, where the town elders met.

NET Notes: Amo 5:13

¹ 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.

² 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.

³ 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.

NET Notes: Amo 5:15

¹ tn Heb “set up, establish.” In the ancient Near East it was the responsibility especially of the king to establish justice. Here the prophet extends that demand to local leaders and to the nation as a whole (cf. 5:24).

² sn Legal disputes were resolved in the city gate (see the note in v. 12). This repetition of this phrase serves to highlight a deliberate contrast to the injustices cited in vv. 11-13.

³ tn Or “will show favor to.”

⁴ tn Or “the remnant of” (KJV, NAB, NASB, NIV, NRSV); CEV “what’s left of your people.”

⁵ sn Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.

NET Notes: Amo 5:16

¹ 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.

² tn Or “the Lord.” The Hebrew term translated “sovereign One” here is אֲדֹנָי (’adonay).

³ 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”).

⁴ tn Or “farmers” (NIV, NCV, NRSV, TEV, CEV, NLT).

⁵ tn Heb “those who know lamentation.”

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.

NET Notes: Amo 5:17

¹ sn The expression pass through your midst alludes to Exod 12:12, where the Lord announced he would “pass through” Egypt and bring death to the Egyptian firstborn.

NET Notes: Amo 5:18

¹ 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.

NET Notes: Amo 5:19

¹ tn The words “Disaster will be inescapable” are supplied in the translation for clarification.

² tn Heb “went” (so KJV, NRSV).

NET Notes: Amo 5:20

¹ tn Heb “Will not the day of the Lord be.”

NET Notes: Amo 5:21

¹ tn Heb “I hate”; “I despise.”

² 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.

NET Notes: Amo 5:22

¹ tn Heb “burnt offerings and your grain offerings.”

² tn Heb “Peace offering[s], your fattened calves, I will not look at.”

NET Notes: Amo 5:23

¹ tn In this verse the second person suffixes are singular and not plural like they are in vv. 21-22 and vv. 25-27. Some have suggested that perhaps a specific individual or group within the nation is in view.

² tn The Hebrew word probably refers to “harps” (NASB, NIV, NRSV) or “lutes” (NEB).

NET Notes: Amo 5:24

¹ tn Traditionally, “righteousness.”

NET Notes: Amo 5:25

¹ tn Heb “Did you bring me…?” This rhetorical question expects a negative answer. The point seems to be this: Since sacrifices did not characterize God’s relationship with Israel during the nation’s formative years, the people should not consider them to be so fundamental. The Lord places a higher priority on justice than he does on empty ritual.

sn Like Jer 7:22-23, this passage seems to contradict the Pentateuchal accounts that indicate Israel did offer sacrifices during the wilderness period. It is likely that both Amos and Jeremiah overstate the case to emphasize the relative insignificance of sacrifices in comparison to weightier matters of the covenant. See R. de Vaux, Ancient Israel, 428.

² tn Heb “house.”

NET Notes: Amo 5:26

¹ tn This word appears in an awkward position in the Hebrew, following “Kiyyun.” It is placed here for better sense.

² tn The Hebrew term סִכּוּת (sikkut) apparently refers to Sakkuth, a Mesopotamian star god identified with Ninurta in an Ugaritic god list. The name is vocalized in the Hebrew text after the pattern of שִׁקוּץ (shiqquts, “detestable thing”). See S. M. Paul, Amos (Hermeneia), 195-96. Some English versions, following the LXX, translate as “tent” or “shrine” (NEB, NIV), pointing the term as סֻכַּת (sukkat; cf. 9:11).

³ tc LXX, Vulgate, and Acts 7:43 read “Moloch” (cf. KJV). The Hebrew consonants are the same for both “king” and “Moloch” (מֹלֶךְ; molekh).

⁴ tn The Hebrew term כִּיּוּן (kiyyun) apparently refers to the Mesopotamian god Kayamanu, or Saturn. The name, like “Sikkuth” in the previous line, is vocalized in the Hebrew text after the pattern of שִׁקוּץ (shiqquts, “detestable thing”). See S. M. Paul, Amos (Hermeneia), 195-96. Some versions translate as “pedestal” (NEB, NIV), relating the term to the root כּוּן (kun).