7:12 Amaziah then said to Amos, “Leave, you visionary! 1 Run away to the land of Judah! Earn your living 2 and prophesy there! 7:13 Don’t prophesy at Bethel 3 any longer, for a royal temple and palace are here!” 4
30:10 They 5 say to the visionaries, “See no more visions!”
and to the seers, “Don’t relate messages to us about what is right! 6
Tell us nice things,
relate deceptive messages. 7
30:11 Turn aside from the way,
stray off the path. 8
Remove from our presence the Holy One of Israel.” 9
11:21 Then the Lord told me about 10 some men from Anathoth 11 who were threatening to kill me. 12 They had threatened, 13 “Stop prophesying in the name of the Lord or we will kill you!” 14
2:6 ‘Don’t preach with such impassioned rhetoric,’ they say excitedly. 18
‘These prophets should not preach of such things;
we will not be overtaken by humiliation.’ 19
7:51 “You stubborn 32 people, with uncircumcised 33 hearts and ears! 34 You are always resisting the Holy Spirit, like your ancestors 35 did!
7:1 Then the high priest said, “Are these things true?” 36
1 tn Traditionally, “seer.” The word is a synonym for “prophet,” though it may carry a derogatory tone on the lips of Amaziah.
2 tn Heb “Eat bread there.”
3 map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
4 tn Heb “for it is a temple of a king and it is a royal house.” It is possible that the phrase “royal house” refers to a temple rather than a palace. See S. M. Paul, Amos (Hermeneia), 243.
5 tn Heb “who” (so NASB, NRSV). A new sentence was started here in the translation for stylistic reasons.
6 tn Heb “Do not see for us right things.”
7 tn Heb “Tell us smooth things, see deceptive things.”
8 sn The imagery refers to the way or path of truth, as revealed by God to the prophet.
9 sn See the note on the phrase “the Holy One of Israel” in 1:4.
10 tn Heb “Therefore thus says the
11 tn Heb “the men of Anathoth.” However, this does not involve all of the people, only the conspirators. The literal might lead to confusion later since v. 21 mentions that there will not be any of them left alive. However, it is known from Ezra 2:23 that there were survivors.
12 tc The MT reads the 2nd person masculine singular suffix “your life,” but LXX reflects an alternative reading of the 1st person common singular suffix “my life.”
13 tn Heb “who were seeking my life, saying…” The sentence is broken up in conformity with contemporary English style.
14 tn Heb “or you will die by our hand.”
15 tn Heb “the priests and prophets said to the leaders and the people….” The long sentence has been broken up to conform better with contemporary English style and the situational context is reflected in “laid their charges.”
16 tn Heb “a sentence of death to this man.”
17 tn Heb “it.”
18 tn Heb “‘Do not foam at the mouth,’ they foam at the mouth.” The verb נָטַף (nataf) means “to drip.” When used of speech it probably has the nuance “to drivel, to foam at the mouth” (HALOT 694 s.v. נטף). The sinful people tell the
19 tc If one follows the MT as it stands, it would appear that the
20 tn See the note on the word “slave” in 8:9.
21 tn Grk “to collect his fruits.”
22 sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.
23 sn The owner’s decision to send his son represents God sending Jesus.
24 tn Or “commanded.”
25 sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.
26 tc ‡ The majority of
27 tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).
28 sn The name (i.e., person) of Jesus is the constant issue of debate.
29 tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.
30 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
31 sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”
32 sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.
33 tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.
34 tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)
35 tn Or “forefathers”; Grk “fathers.”
36 tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).
37 tn Grk “These men are not drunk, as you suppose.”
38 tn Grk “only the third hour.”
39 sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.