Amos 1:1-10

Introduction

1:1 The following is a record of what Amos prophesied. ¹  He ²  was one of the herdsmen from Tekoa. These prophecies about Israel were revealed to him ³  during the time of ⁴  King Uzziah of Judah and ⁵  King Jeroboam son of Joash of Israel, two years before the earthquake. ⁶ 

God Will Judge the Surrounding Nations

1:2 Amos ⁷  said:

“The Lord comes roaring ⁸  out of Zion;

from Jerusalem ⁹  he comes bellowing! ¹⁰ 

The shepherds’ pastures wilt; ¹¹ 

the summit of Carmel ¹²  withers.” ¹³ 

1:3 This is what the Lord says:

“Because Damascus has committed three crimes ¹⁴  –

make that four! ¹⁵  – I will not revoke my

decree of judgment. ¹⁶ 

They ripped through Gilead like threshing sledges with iron teeth. ¹⁷ 

1:4 So I will set Hazael’s house ¹⁸  on fire;

fire ¹⁹  will consume Ben Hadad’s ²⁰  fortresses.

1:5 I will break the bar ²¹  on the gate of Damascus.

I will remove ²²  the ruler ²³  from Wicked Valley, ²⁴ 

the one who holds the royal scepter from Beth Eden. ²⁵ 

The people of Aram will be deported to Kir.” ²⁶ 

The Lord has spoken!

1:6 This is what the Lord says:

“Because Gaza ²⁷  has committed three crimes ²⁸  –

make that four! ²⁹  – I will not revoke my decree of judgment. ³⁰ 

They deported a whole community ³¹  and sold them ³²  to Edom.

1:7 So I will set Gaza’s city wall ³³  on fire;

fire ³⁴  will consume her fortresses.

1:8 I will remove ³⁵  the ruler ³⁶  from Ashdod, ³⁷ 

the one who holds the royal scepter from Ashkelon. ³⁸ 

I will strike Ekron ³⁹  with my hand; ⁴⁰ 

the rest of the Philistines will also die.” ⁴¹ 

The sovereign Lord has spoken!

1:9 This is what the Lord says:

“Because Tyre has committed three crimes ⁴²  –

make that four! ⁴³  – I will not revoke my decree of judgment. ⁴⁴ 

They sold ⁴⁵  a whole community ⁴⁶  to Edom;

they failed to observe ⁴⁷  a treaty of brotherhood. ⁴⁸ 

1:10 So I will set fire to Tyre’s city wall; ⁴⁹ 

fire ⁵⁰  will consume her fortresses.”

[1:1]  ¹ 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]  ² tn Heb “who.” Here a new sentence has been started in the translation for stylistic reasons.

[1:1]  ³ tn Heb “which he saw concerning Israel.”

[1:1]  ⁴ tn Heb “in the days of.”

[1:1]  ⁵ tn The Hebrew text repeats, “and in the days of.” This phrase has not been repeated in the translation for stylistic reasons.

[1:1]  ⁶ 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.

[1:2]  ⁷ tn Heb “he;” the referent (Amos) has been specified in the translation for clarity.

[1:2]  ⁸ sn The Lord, in his role of warrior-king, is compared to a lion. See 3:4, 8.

[1:2]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:2]  ¹⁰ tn Heb “gives his voice.”

[1:2]  ¹¹ 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]  ¹² sn Carmel was a region known for its abundant plants and trees. See Isa 33:9; 35:2; Jer 50:19.

[1:2]  ¹³ sn Loss of a land’s fertility is frequently associated with judgment in the OT and ancient Near Eastern literature.

[1:3]  ¹⁴ 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]  ¹⁵ tn Heb “Because of three violations of Damascus, even because of four.”

[1:3]  ¹⁶ 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 Lord makes it clear that he does not intend to resume treaty relations with the nation in view. See M. L. Barré, “The Meaning of lá ásŒybnw in Amos 1:3-2:6,” JBL 105 (1986): 622.

[1:3]  ¹⁷ tn Heb “they threshed [or “trampled down”] Gilead with sharp iron implements” (NASB similar).

[1:4]  ¹⁸ tn “Hazael’s house” (“the house of Hazael”) refers to the dynasty of Hazael.

[1:4]  ¹⁹ tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.

[1:4]  ²⁰ sn Ben-hadad may refer to Hazael’s son and successor (2 Kgs 13:3, 24) or to an earlier king (see 1 Kgs 20), perhaps the ruler whom Hazael assassinated when he assumed power.

[1:5]  ²¹ sn The bar on the city gate symbolizes the city’s defenses and security.

[1:5]  ²² tn Heb “cut off.”

[1:5]  ²³ tn Heb “the one who sits.” Some English versions take the Hebrew term in a collective sense as “inhabitants” (e.g., KJV, NKJV, NASB, NRSV). The context and the parallel in the next clause (“the one who holds the royal scepter”), however, suggest that the royal house is in view. For this term (יוֹשֵׁב, yoshev), see N. K. Gottwald, The Tribes of Yahweh, 512-30.

[1:5]  ²⁴ tn Heb “valley of wickedness.” Though many English versions take the Hebrew phrase בִקְעַת־אָוֶן (biq’-at ’aven) as a literal geographical place name (“Valley of Aven,” so NAB, NASB, NIV, NRSV, NLT), it appears to be a derogatory epithet for Damascus and the kingdom of Aram.

[1:5]  ²⁵ tn Many associate the name “Beth Eden” with Bit Adini, an Aramean state located near the Euphrates River, but it may be a sarcastic epithet meaning “house of pleasure.”

[1:5]  ²⁶ sn According to Amos 9:7, the Arameans originally came from Kir. The Lord threatens to reverse their history and send them back there.

[1:6]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn Heb “Because of three violations of Gaza, even because of four.”

[1:6]  ³⁰ 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]  ³¹ 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]  ³² tn Heb “in order to hand them over.”

[1:7]  ³³ sn The city wall symbolizes the city’s defenses and security.

[1:7]  ³⁴ tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.

[1:8]  ³⁵ tn Heb “cut off.”

[1:8]  ³⁶ tn Heb “the one who sits.” Some translations take this expression as a collective singular referring to the inhabitants rather than the ruler (e.g., NAB, NRSV, NLT).

[1:8]  ³⁷ sn Ashdod was one of the five major Philistine cities (along with Ashkelon, Ekron, Gaza, and Gath).

[1:8]  ³⁸ sn Ashkelon was one of the five major Philistine cities (along with Ashdod, Ekron, Gaza, and Gath).

[1:8]  ³⁹ sn Ekron was one of the five major Philistine cities (along with Ashdod, Ashkelon, Gaza, and Gath).

[1:8]  ⁴⁰ tn Heb “I will turn my hand against Ekron.” For other uses of the idiom, “turn the hand against,” see Ps 81:14; Isa 1:25; Jer 6:9; Zech 13:7.

[1:8]  ⁴¹ tn Heb “and the remnant of the Philistines will perish.” The translation above assumes that reference is made to other Philistines beside those living in the cities mentioned. Another option is to translate, “Every last Philistine will die.”

[1:9]  ⁴² 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]  ⁴³ tn Heb “Because of three violations of Tyre, even because of four.”

[1:9]  ⁴⁴ 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]  ⁴⁵ tn Heb “handed over.”

[1:9]  ⁴⁶ tn Heb “[group of] exiles.” A similar phrase occurs in v. 6.

[1:9]  ⁴⁷ tn Heb “did not remember.”

[1:9]  ⁴⁸ 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.

[1:10]  ⁴⁹ sn The city wall symbolizes the city’s defenses and security.

[1:10]  ⁵⁰ tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.