Amos 5:6

5:6 Seek the Lord so you can live!

Otherwise he will break out ¹  like fire against Joseph’s ²  family; ³ 

the fire ⁴  will consume

and no one will be able to quench it and save Bethel. ⁵ 

Amos 5:2

5:2 “The virgin ⁶  Israel has fallen down and will not get up again.

She is abandoned on her own land

with no one to help her get up.” ⁷ 

Amos 1:7

1:7 So I will set Gaza’s city wall ⁸  on fire;

fire ⁹  will consume her fortresses.

Amos 1:1

Introduction

1:1 The following is a record of what Amos prophesied. ¹⁰  He ¹¹  was one of the herdsmen from Tekoa. These prophecies about Israel were revealed to him ¹²  during the time of ¹³  King Uzziah of Judah and ¹⁴  King Jeroboam son of Joash of Israel, two years before the earthquake. ¹⁵ 

Amos 1:1

Introduction

1:1 The following is a record of what Amos prophesied. ¹⁶  He ¹⁷  was one of the herdsmen from Tekoa. These prophecies about Israel were revealed to him ¹⁸  during the time of ¹⁹  King Uzziah of Judah and ²⁰  King Jeroboam son of Joash of Israel, two years before the earthquake. ²¹ 

Amos 1:1

Introduction

1:1 The following is a record of what Amos prophesied. ²²  He ²³  was one of the herdsmen from Tekoa. These prophecies about Israel were revealed to him ²⁴  during the time of ²⁵  King Uzziah of Judah and ²⁶  King Jeroboam son of Joash of Israel, two years before the earthquake. ²⁷ 

Jeremiah 31:7

31:7 Moreover, ²⁸  the Lord says,

“Sing for joy for the descendants of Jacob.

Utter glad shouts for that foremost of the nations. ²⁹ 

Make your praises heard. ³⁰ 

Then say, ‘Lord, rescue your people.

Deliver those of Israel who remain alive.’ ³¹ 

Micah 2:12

The Lord Will Restore His People

2:12 I will certainly gather all of you, O Jacob,

I will certainly assemble those Israelites who remain. ³² 

I will bring them together like sheep in a fold, ³³ 

like a flock in the middle of a pasture; ³⁴ 

they will be so numerous that they will make a lot of noise. ³⁵ 

Micah 5:3

5:3 So the Lord ³⁶  will hand the people of Israel ³⁷  over to their enemies ³⁸ 

until the time when the woman in labor ³⁹  gives birth. ⁴⁰ 

Then the rest of the king’s ⁴¹  countrymen will return

to be reunited with the people of Israel. ⁴² 

Micah 5:7-8

5:7 Those survivors from ⁴³  Jacob will live ⁴⁴ 

in the midst of many nations. ⁴⁵ 

They will be like the dew the Lord sends,

like the rain on the grass,

that does not hope for men to come

or wait around for humans to arrive. ⁴⁶ 

5:8 Those survivors from Jacob will live among the nations,

in the midst of many peoples.

They will be like a lion among the animals of the forest,

like a young lion among the flocks of sheep,

which attacks when it passes through;

it rips its prey ⁴⁷  and there is no one to stop it. ⁴⁸ 

¹ tn Heb “rush.” The verb depicts swift movement.

² sn Here Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.

³ tn Heb “house.”

⁴ tn Heb “it”; the referent (the fire mentioned in the previous line) has been supplied in the translation for clarity.

⁵ tn Heb “to/for Bethel.” The translation assumes that the preposition indicates advantage, “on behalf of.” Another option is to take the preposition as vocative, “O Bethel.”

⁶ tn Or “young lady.” The term “Israel” is an appositional genitive.

⁷ tn Or “with no one to lift her up.”

⁸ sn The city wall symbolizes the city’s defenses and security.

⁹ tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.

¹⁰ 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).

¹¹ tn Heb “who.” Here a new sentence has been started in the translation for stylistic reasons.

¹² tn Heb “which he saw concerning Israel.”

¹³ tn Heb “in the days of.”

¹⁴ tn The Hebrew text repeats, “and in the days of.” This phrase has not been repeated in the translation for stylistic reasons.

¹⁵ sn This refers to a well-known earthquake that occurred during the first half of the 8th century b.c. According to a generally accepted dating system, Uzziah was a co-regent with his father Amaziah from 792-767 b.c. and ruled independently from 767-740 b.c. Jeroboam II was a co-regent with his father Joash from 793-782 b.c. and ruled independently from 782-753 b.c. Since only Uzziah and Jeroboam are mentioned in the introduction it is likely that Amos’ mission to Israel and the earthquake which followed occurred between 767-753 b.c. The introduction validates the genuine character of Amos’ prophetic ministry in at least two ways: (1) Amos was not a native Israelite or a prophet by trade. Rather he was a herdsman in Tekoa, located in Judah. His mere presence in the northern kingdom as a prophet was evidence that he had been called by God (see 7:14-15). (2) The mighty earthquake shortly after Amos’ ministry would have been interpreted as an omen or signal of approaching judgment. The clearest references to an earthquake are 1:1 and 9:1, 5. It is possible that the verb הָפַךְ (hafakh, “overturn”) at 3:13-15, 4:11, 6:11, and 8:8 also refers to an earthquake, as might the descriptions at 2:13 and 6:9-10. Evidence of a powerful earthquake has been correlated with a destruction layer at Hazor and other sites. Its lasting impact is evident by its mention in Zech 14:5 and 2 Chr 26:16-21. Earthquake imagery appears in later prophets as well (cf. D. N. Freedman and A. Welch, “Amos’s Earthquake and Israelite Prophecy,” Scripture and Other Artifacts, 188-98). On the other hand, some of these verses in Amos could allude to the devastation that would be caused by the imminent military invasion.

¹⁶ 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).

¹⁷ tn Heb “who.” Here a new sentence has been started in the translation for stylistic reasons.

¹⁸ tn Heb “which he saw concerning Israel.”

¹⁹ tn Heb “in the days of.”

²⁰ tn The Hebrew text repeats, “and in the days of.” This phrase has not been repeated in the translation for stylistic reasons.

²¹ sn This refers to a well-known earthquake that occurred during the first half of the 8th century b.c. According to a generally accepted dating system, Uzziah was a co-regent with his father Amaziah from 792-767 b.c. and ruled independently from 767-740 b.c. Jeroboam II was a co-regent with his father Joash from 793-782 b.c. and ruled independently from 782-753 b.c. Since only Uzziah and Jeroboam are mentioned in the introduction it is likely that Amos’ mission to Israel and the earthquake which followed occurred between 767-753 b.c. The introduction validates the genuine character of Amos’ prophetic ministry in at least two ways: (1) Amos was not a native Israelite or a prophet by trade. Rather he was a herdsman in Tekoa, located in Judah. His mere presence in the northern kingdom as a prophet was evidence that he had been called by God (see 7:14-15). (2) The mighty earthquake shortly after Amos’ ministry would have been interpreted as an omen or signal of approaching judgment. The clearest references to an earthquake are 1:1 and 9:1, 5. It is possible that the verb הָפַךְ (hafakh, “overturn”) at 3:13-15, 4:11, 6:11, and 8:8 also refers to an earthquake, as might the descriptions at 2:13 and 6:9-10. Evidence of a powerful earthquake has been correlated with a destruction layer at Hazor and other sites. Its lasting impact is evident by its mention in Zech 14:5 and 2 Chr 26:16-21. Earthquake imagery appears in later prophets as well (cf. D. N. Freedman and A. Welch, “Amos’s Earthquake and Israelite Prophecy,” Scripture and Other Artifacts, 188-98). On the other hand, some of these verses in Amos could allude to the devastation that would be caused by the imminent military invasion.

²² 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).

²³ tn Heb “who.” Here a new sentence has been started in the translation for stylistic reasons.

²⁴ tn Heb “which he saw concerning Israel.”

²⁵ tn Heb “in the days of.”

²⁶ tn The Hebrew text repeats, “and in the days of.” This phrase has not been repeated in the translation for stylistic reasons.

²⁷ sn This refers to a well-known earthquake that occurred during the first half of the 8th century b.c. According to a generally accepted dating system, Uzziah was a co-regent with his father Amaziah from 792-767 b.c. and ruled independently from 767-740 b.c. Jeroboam II was a co-regent with his father Joash from 793-782 b.c. and ruled independently from 782-753 b.c. Since only Uzziah and Jeroboam are mentioned in the introduction it is likely that Amos’ mission to Israel and the earthquake which followed occurred between 767-753 b.c. The introduction validates the genuine character of Amos’ prophetic ministry in at least two ways: (1) Amos was not a native Israelite or a prophet by trade. Rather he was a herdsman in Tekoa, located in Judah. His mere presence in the northern kingdom as a prophet was evidence that he had been called by God (see 7:14-15). (2) The mighty earthquake shortly after Amos’ ministry would have been interpreted as an omen or signal of approaching judgment. The clearest references to an earthquake are 1:1 and 9:1, 5. It is possible that the verb הָפַךְ (hafakh, “overturn”) at 3:13-15, 4:11, 6:11, and 8:8 also refers to an earthquake, as might the descriptions at 2:13 and 6:9-10. Evidence of a powerful earthquake has been correlated with a destruction layer at Hazor and other sites. Its lasting impact is evident by its mention in Zech 14:5 and 2 Chr 26:16-21. Earthquake imagery appears in later prophets as well (cf. D. N. Freedman and A. Welch, “Amos’s Earthquake and Israelite Prophecy,” Scripture and Other Artifacts, 188-98). On the other hand, some of these verses in Amos could allude to the devastation that would be caused by the imminent military invasion.

²⁸ tn See the translator’s notes on 30:5, 12.

²⁹ tn Heb “for the head/chief of the nations.” See BDB 911 s.v. רֹאשׁ 3.c and compare usage in Ps 18:44 referring to David as the “chief” or “foremost ruler” of the nations.

³⁰ tn It is unclear who the addressees of the masculine plural imperatives are in this verse. Possibly they are the implied exiles who are viewed as in the process of returning and praying for their fellow countrymen.

³¹ tc Or “The Lord will rescue his people. He will deliver those of Israel who remain alive.” The translation used in the text follows the Hebrew: “Rescue your people, O Lord, the remnant of Israel.” The alternate translation which is preferred by several modern English versions (e.g., REB, TEV) and a majority of modern commentaries (see, e.g., J. A. Thompson, Jeremiah [NICOT], 569; J. Bright, Jeremiah [AB], 273, n. s-s) follows the reading of the Greek version and the Aramaic Targum and appears more appropriate to the context of praise presupposed by the preceding imperatives. The difference in the two readings are the omission of one vowel letter and the confusion of a final ךְ (kaf) and a וֹ (holem-vav) which are very similar in form. (The Greek presupposes הוֹשִׁיעַ יְהוָה אֶת־עַמּוֹ [hoshi’a yÿhvah ’et-’ammo] for the Hebrew הוֹשַׁע יְהוָה אֶת־עַמְּךְ [hosha’ yÿhvah ’et-’ammÿkh].) The key to a decision here is the shift from the verbs of praise to the imperative “say” which introduces the quotation; there is a shift from praise to petition. The shift in mood is not uncommon, occurring, for example, in Ps 118:25 and 126:4; it is the shift in mood between praise for what has begun to petition for what is further hoped for. It is easier to explain the origin contextually of the Greek and Targum than it is the Hebrew text, thus the Greek and Targum are probably a secondary smoothing of the text (this is the decision of the D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 4:263). The mood of prayer also shows up in v. 9 and again in vv. 17-18.

³² tn Heb “the remnant of Israel.”

³³ tc The MT reads בָּצְרָה (batsrah, “Bozrah”) but the form should be emended to בַּצִּרָה (batsirah, “into the fold”). See D. R. Hillers, Micah (Hermeneia), 38.

³⁴ tc The MT reads “its pasture,” but the final vav (ו) belongs with the following verb. See GKC 413 §127.i.

³⁵ tn Heb “and they will be noisy [or perhaps, “excited”] from men.” The subject of the third feminine plural verb תְּהִימֶנָה (tÿhimenah, “they will be noisy”) is probably the feminine singular צֹאן (tso’n, “flock”). (For another example of this collective singular noun with a feminine plural verb, see Gen 30:38.) In the construction מֵאָדָם (me’adam, “from men”) the preposition is probably causal. L. C. Allen translates “bleating in fear of men” (Joel, Obadiah, Jonah, and Micah [NICOT], 300), but it is possible to take the causal sense as “because of the large quantity of men.” In this case the sheep metaphor and the underlying reality are mixed.

³⁶ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

³⁷ tn Heb “them”; the referent (the people of Israel) has been specified in the translation for clarity.

³⁸ tn The words “to their enemies” are supplied in the translation for clarification.

³⁹ sn The woman in labor. Personified, suffering Jerusalem is the referent. See 4:9-10.

⁴⁰ sn Gives birth. The point of the figurative language is that Jerusalem finally finds relief from her suffering. See 4:10.

⁴¹ tn Heb “his”; the referent (the king) has been specified in the translation for clarity.

⁴² tn Heb “to the sons of Israel.” The words “be reunited with” are supplied in the translation for clarity.

⁴³ tn Heb “the remnant of” (also in v. 8).

⁴⁴ tn Heb “will be.”

⁴⁵ tn This could mean “(scattered) among the nations” (cf. CEV, NLT) or “surrounded by many nations” (cf. NRSV).

⁴⁶ tn Heb “that does not hope for man, and does not wait for the sons of men.”

⁴⁷ tn The words “its prey” are supplied in the translation for clarification.

⁴⁸ tn Heb “and there is no deliverer.”