Discovery BoxAmos 1:7
Context1:7 So I will set Gaza’s city wall 1 on fire;
fire 2 will consume her fortresses.
Amos 1:10
Context1:10 So I will set fire to Tyre’s city wall; 3
fire 4 will consume her fortresses.”
Amos 1:12
Context1:12 So I will set Teman 5 on fire;
fire 6 will consume Bozrah’s 7 fortresses.”
Amos 1:1
Context1:1 The following is a record of what Amos prophesied. 8 He 9 was one of the herdsmen from Tekoa. These prophecies about Israel were revealed to him 10 during the time of 11 King Uzziah of Judah and 12 King Jeroboam son of Joash of Israel, two years before the earthquake. 13
Amos 2:1-16
Context2:1 This is what the Lord says:
“Because Moab has committed three crimes 14 –
make that four! 15 – I will not revoke my decree of judgment. 16
They burned the bones of Edom’s king into lime. 17
2:2 So I will set Moab on fire, 18
and it will consume Kerioth’s 19 fortresses.
Moab will perish 20 in the heat of battle 21
amid war cries and the blaring 22 of the ram’s horn. 23
2:3 I will remove 24 Moab’s leader; 25
I will kill all Moab’s 26 officials 27 with him.”
The Lord has spoken!
2:4 This is what the Lord says:
“Because Judah has committed three covenant transgressions 28 –
make that four! 29 – I will not revoke my decree of judgment. 30
They rejected the Lord’s law; 31
they did not obey his commands.
Their false gods, 32
to which their fathers were loyal, 33
led them astray.
2:5 So I will set Judah on fire,
and it will consume Jerusalem’s fortresses.” 34
2:6 This is what the Lord says:
“Because Israel has committed three covenant transgressions 35 –
make that four! 36 – I will not revoke my decree of judgment. 37
They sold the innocent 38 for silver,
the needy for a pair of sandals. 39
2:7 They trample 40 on the dirt-covered heads of the poor; 41
they push the destitute away. 42
A man and his father go to the same girl; 43
in this way they show disrespect 44 for my moral purity. 45
2:8 They stretch out on clothing seized as collateral;
they do so right 46 beside every altar!
They drink wine bought with the fines they have levied;
they do so right in the temple 47 of their God! 48
2:9 For Israel’s sake I destroyed the Amorites. 49
They were as tall as cedars 50
and as strong as oaks,
but I destroyed the fruit on their branches 51
and their roots in the ground. 52
2:10 I brought you up from the land of Egypt;
I led you through the wilderness for forty years
so you could take the Amorites’ land as your own.
2:11 I made some of your sons prophets
and some of your young men Nazirites. 53
Is this not true, you Israelites?”
The Lord is speaking!
2:12 “But you made the Nazirites drink wine; 54
you commanded the prophets, ‘Do not prophesy!’
2:13 Look! I will press you down,
like a cart loaded down with grain presses down. 55
2:14 Fast runners will find no place to hide; 56
strong men will have no strength left; 57
warriors will not be able to save their lives.
2:15 Archers 58 will not hold their ground; 59
fast runners will not save their lives,
nor will those who ride horses. 60
2:16 Bravehearted 61 warriors will run away naked in that day.”
The Lord is speaking!
Amos 5:1-27
Context5:1 Listen to this funeral song I am ready to sing about you, 62 family 63 of Israel:
5:2 “The virgin 64 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.” 65
5:3 The sovereign Lord says this:
“The city that marches out with a thousand soldiers 66 will have only a hundred left;
the town 67 that marches out with a hundred soldiers 68 will have only ten left for the family of Israel.” 69
5:4 The Lord says this to the family 70 of Israel:
“Seek me 71 so you can live!
Do not visit Gilgal!
Do not journey down 73 to Beer Sheba!
For the people of Gilgal 74 will certainly be carried into exile; 75
and Bethel will become a place where disaster abounds.” 76
5:6 Seek the Lord so you can live!
Otherwise he will break out 77 like fire against Joseph’s 78 family; 79
the fire 80 will consume
and no one will be able to quench it and save Bethel. 81
5:7 The Israelites 82 turn justice into bitterness; 83
they throw what is fair and right 84 to the ground. 85
5:8 (But there is one who made the constellations Pleiades and Orion;
he can turn the darkness into morning
and daylight 86 into night.
He summons the water of the seas
and pours it out on the earth’s surface.
The Lord is his name!
5:9 He flashes 87 destruction down upon the strong
so that destruction overwhelms 88 the fortified places.)
5:10 The Israelites 89 hate anyone who arbitrates at the city gate; 90
they despise anyone who speaks honestly.
5:11 Therefore, because you make the poor pay taxes on their crops 91
and exact a grain tax from them,
you will not live in the houses you built with chiseled stone,
nor will you drink the wine from the fine 92 vineyards you planted. 93
5:12 Certainly 94 I am aware of 95 your many rebellious acts 96
and your numerous sins.
You 97 torment the innocent, you take bribes,
and you deny justice to 98 the needy at the city gate. 99
5:13 For this reason whoever is smart 100 keeps quiet 101 in such a time,
for it is an evil 102 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 103 justice at the city gate! 104
Maybe the Lord, the God who commands armies, will have mercy on 105 those who are left from 106 Joseph. 107
5:16 Because of Israel’s sins 108 this is what the Lord, the God who commands armies, the sovereign One, 109 says:
“In all the squares there will be wailing,
in all the streets they will mourn the dead. 110
They will tell the field workers 111 to lament
and the professional mourners 112 to wail.
5:17 In all the vineyards there will be wailing,
for I will pass through 113 your midst,” says the Lord.
5:18 Woe 114 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, 115
as if a man ran from a lion only to meet a bear,
then escaped 116 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 117 darkness, not light –
gloomy blackness, not bright light?
5:21 “I absolutely despise 118 your festivals!
I get no pleasure 119 from your religious assemblies!
5:22 Even if you offer me burnt and grain offerings, 120 I will not be satisfied;
I will not look with favor on your peace offerings of fattened calves. 121
5:23 Take away from me your 122 noisy songs;
I don’t want to hear the music of your stringed instruments. 123
5:24 Justice must flow like torrents of water,
righteous actions 124 like a stream that never dries up.
5:25 You did not bring me 125 sacrifices and grain offerings during the forty years you spent in the wilderness, family 126 of Israel.
5:26 You will pick up your images 127 of Sikkuth, 128 your king, 129
and Kiyyun, 130 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!
[1:7] 1 sn The city wall symbolizes the city’s defenses and security.
[1:7] 2 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[1:10] 3 sn The city wall symbolizes the city’s defenses and security.
[1:10] 4 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[1:12] 5 sn Teman was an important region (or perhaps city) in Edom.
[1:12] 6 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[1:12] 7 sn Bozrah was a city located in northern Edom.
[1:1] 7 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] 8 tn Heb “who.” Here a new sentence has been started in the translation for stylistic reasons.
[1:1] 9 tn Heb “which he saw concerning Israel.”
[1:1] 10 tn Heb “in the days of.”
[1:1] 11 tn The Hebrew text repeats, “and in the days of.” This phrase has not been repeated in the translation for stylistic reasons.
[1:1] 12 sn This refers to a well-known earthquake that occurred during the first half of the 8th century
[2:1] 9 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] 10 tn Heb “Because of three violations of Moab, even because of four.”
[2:1] 11 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] 12 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.
[2:2] 11 sn The destruction of Moab by fire is an example of a judgment in kind – as the Moabites committed the crime of “burning,” so the
[2:2] 12 sn Kerioth was an important Moabite city. See Jer 48:24, 41.
[2:2] 13 tn Or “die” (KJV, NASB, NRSV, TEV); NAB “shall meet death.”
[2:2] 14 tn Or “in the tumult.” This word refers to the harsh confusion of sounds that characterized an ancient battle – a mixture of war cries, shouts, shrieks of pain, clashes of weapons, etc.
[2:2] 15 tn Heb “sound” (so KJV, NASB, NRSV).
[2:2] 16 sn The ram’s horn (used as a trumpet) was blown to signal the approaching battle.
[2:3] 13 tn Heb “cut off” (so KJV, NASB, NRSV); NAB “root out”; NCV “bring to an end.”
[2:3] 14 tn Heb “the leader [traditionally, “judge”] from her midst.”
[2:3] 15 tn Heb “her”; the referent (Moab) has been specified in the translation for clarity.
[2:3] 16 tn Or “princes” (KJV, NAB, NASB, NLT); TEV, CEV “leaders.”
[2:4] 15 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] 16 tn Heb “Because of three violations of Judah, even because of four.”
[2:4] 17 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] 18 tn Or “instruction”; NCV “teachings.”
[2:4] 19 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] 20 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.
[2:5] 17 map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:6] 19 tn For this translation see the note at 2:4.
[2:6] 20 tn Heb “Because of three violations of Israel, even because of four.”
[2:6] 21 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] 22 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] 23 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.
[2:7] 21 tn Most scholars now understand this verb as derived from the root II שָׁאַף (sha’af, “to crush; to trample”), an alternate form of שׁוּף (shuf), rather than from I שָׁאַף (sha’af, “to pant, to gasp”; cf. KJV, ASV, NASB).
[2:7] 22 tn Heb “those who stomp on the dirt of the ground on the head of the poor.” It is possible to render the line as “they trample the heads of the poor into the dust of the ground,” thereby communicating that the poor are being stepped on in utter contempt (see S. M. Paul, Amos [Hermeneia], 79-80). The participial form הַשֹּׁאֲפִים (hasho’afim) is substantival and stands in apposition to the pronominal suffix on מִכְרָם (mikhram, v. 6b).
[2:7] 23 tn Heb “they turn aside the way of the destitute.” Many interpreters take “way” to mean “just cause” and understand this as a direct reference to the rights of the destitute being ignored. The injustice done to the poor is certainly in view, but the statement is better taken as a word picture depicting the powerful rich pushing the “way of the poor” (i.e., their attempt to be treated justly) to the side. An even more vivid picture is given in Amos 5:12, where the rich are pictured as turning the poor away from the city gate (where legal decisions were made, and therefore where justice should be done).
[2:7] 24 sn Most interpreters see some type of sexual immorality here (cf. KJV, NASB, NIV, NCV, NRSV, TEV, CEV, NLT), even though the Hebrew phrase הָלַךְ אֶל (halakh ’el, “go to”) never refers elsewhere to sexual intercourse. (The usual idiom is בוֹא אֶל [bo’ ’el]. However, S. M. Paul (Amos [Hermeneia], 82) attempts to develop a linguistic case for a sexual connotation here.) The precise identification of the “girl” in question is not clear. Some see the referent as a cultic prostitute (cf. NAB; v. 8 suggests a cultic setting), but the term נַעֲרָה (na’arah) nowhere else refers to a prostitute. Because of the contextual emphasis on social oppression, some suggest the exploitation of a slave girl is in view. H. Barstad argues that the “girl” is the hostess at a pagan מַרְזֵחַ (marzeakh) banquet (described at some length in 6:4-7). In his view the sin described here is not sexual immorality, but idolatry (see H. Barstad, The Religious Polemics of Amos [VTSup], 33-36). In this case, one might translate, “Father and son go together to a pagan banquet.” In light of this cultic context, F. I. Andersen and D. N. Freedman argue that this is a reference to a specific female deity (“the Girl”) and correlate this verse with 8:14 (Amos [AB], 318-19).
[2:7] 25 tn Or “pollute”; “desecrate”; “dishonor.”
[2:7] 26 tn Heb “my holy name.” Here “name” is used metonymically for God’s moral character or reputation, while “holy” has a moral and ethical connotation.
[2:8] 23 tn The words “They do so right” are supplied twice in the translation of this verse for clarification.
[2:8] 25 tn Or “gods.” The Hebrew term אֱלֹהֵיהֶם (’elohehem) may be translated “their gods” (referring to pagan gods), “their god” (referring to a pagan god, cf. NAB, NIV, NLT), or “their God” (referring to the God of Israel, cf. NASB, NRSV).
[2:9] 25 tn Heb “I destroyed the Amorites from before them.” The translation takes מִפְּנֵי (mippÿney) in the sense of “for the sake of.” See BDB 818 s.v. פָּנֻה II.6.a and H. W. Wolff, Joel and Amos (Hermeneia), 134. Another option is to take the phrase in a spatial sense, “I destroyed the Amorites, [clearing them out] from before them [i.e., Israel]” (cf. NIV, NRSV).
[2:9] 26 tn Heb “whose height was like the height of cedars.”
[2:9] 27 tn Heb “his fruit from above.”
[2:9] 28 tn Heb “and his roots from below.”
[2:11] 27 tn Or perhaps “religious devotees” (also in the following verse). The Hebrew term נָזִיר (nazir) refers to one who “consecrated” or “devoted” to God (see Num 6:1-21).
[2:12] 29 sn Nazirites were strictly forbidden to drink wine (Num 6:2-3).
[2:13] 31 tn The precise meaning of this verse is unclear. Various suggested meanings have been proposed (see S. M. Paul, Amos [Hermeneia], 94): (1) One option is to relate the verb to an Arabic verb, meaning “to hinder; to hamper,” and translate, “I am making you immobile, like a cart filled with grain is immobile.” In this case, the
[2:14] 33 tn Heb “and a place of refuge will perish from the swift.”
[2:14] 34 tn Heb “the strong will not increase his strength.”
[2:15] 35 tn Heb “the one who holds the bow.”
[2:15] 36 tn For the idiom of “holding [or “standing”] one’s ground” in battle, there is a similar phrase in Ezek 13:5; also related is the expression “to hold one’s own against” (or “to withstand”) in Judg 2:14; 2 Kgs 10:4; Dan 8:7 (see S. M. Paul, Amos [Hermeneia], 97). Other options include “will not endure” or “will not survive.”
[2:15] 37 tn The last two lines read literally, “The one fast in his feet will not rescue [his life], and the rider of the horse will not rescue his life.” The phrase “his life” does double duty in the parallelism and should be understood in both lines.
[2:16] 37 tn Or “the most stouthearted” (NAB); NRSV “those who are stout of heart.”
[5:1] 39 tn Heb “Listen to this word which I am about to take up against you, a funeral song.”
[5:2] 41 tn Or “young lady.” The term “Israel” is an appositional genitive.
[5:2] 42 tn Or “with no one to lift her up.”
[5:3] 43 tn The word “soldiers” is supplied in the translation for clarification.
[5:3] 44 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] 45 tn The word “soldiers” is supplied in the translation for clarification.
[5:3] 46 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
[5:4] 46 sn The following verses explain what it meant to seek the
[5:5] 47 sn Ironically, Israel was to seek after the Lord, but not at Bethel (the name Bethel means “the house of God” in Hebrew).
[5:5] 49 tn Heb “For Gilgal.” By metonymy the place name “Gilgal” is used instead of referring directly to the inhabitants. The words “the people of” are supplied in the translation for clarification.
[5:5] 50 tn In the Hebrew text the statement is emphasized by sound play. The name “Gilgal” sounds like the verb גָּלָה (galah, “to go into exile”), which occurs here in the infinitival + finite verb construction (גָּלֹה יִגְלֶה, galoh yigleh). The repetition of the “ג” (g) and “ל” (l) sounds draws attention to the announcement and suggests that Gilgal’s destiny is inherent in its very name.
[5:5] 51 tn Heb “disaster,” or “nothing”; NIV “Bethel will be reduced to nothing.”
[5:6] 49 tn Heb “rush.” The verb depicts swift movement.
[5:6] 50 sn Here Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.
[5:6] 52 tn Heb “it”; the referent (the fire mentioned in the previous line) has been supplied in the translation for clarity.
[5:6] 53 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.”
[5:7] 51 tn Heb “Those who”; the referent (the Israelites) has been specified in the translation for clarity. In light of vv. 11-13, it is also possible that the words are directed at a more limited group within the nation – those with social and economic power.
[5:7] 52 tn There is an interesting wordplay here with the verb הָפַךְ (hafakh, “overturn, turn”). Israel “turns” justice into wormwood (cf. 6:12), while the Lord “turns” darkness into morning (v. 8; cf. 4:11; 8:10). Israel’s turning is for evil, whereas the Lord’s is to demonstrate his absolute power and sovereignty.
[5:7] 53 tn Heb “they throw righteousness.”
[5:7] 54 sn In v. 7 the prophet begins to describe the guilty Israelites, but then interrupts his word picture with a parenthetical, but powerful, description of the judge they must face (vv. 8-9). He resumes his description of the sinners in v. 10.
[5:8] 53 tn Heb “darkens the day into night.”
[5:9] 55 tn The precise meaning of the Hebrew verb בָּלַג (balag, translated here “flashes”) is uncertain.
[5:9] 56 tn Heb “comes upon.” Many prefer to repoint the verb as Hiphil and translate, “he brings destruction upon the fortified places.”
[5:10] 57 tn Heb “they”; the referent (the Israelites) has been specified in the translation for clarity.
[5:10] 58 sn In ancient Israelite culture, legal disputes were resolved in the city gate, where the town elders met.
[5:11] 59 tn Traditionally, “because you trample on the poor” (cf. KJV, ASV, NAB, NIV, NRSV, NLT). The traditional view derives the verb from בּוּס (bus, “to trample”; cf. Isa. 14:25), but more likely it is cognate to an Akkadian verb meaning “to exact an agricultural tax” (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 49; S. M. Paul, Amos [Hermeneia], 172-73).
[5:11] 60 tn Or “lovely”; KJV, NASB, NRSV “pleasant”; NAB “choice”; NIV “lush.”
[5:11] 61 tn Heb “Houses of chiseled stone you built, but you will not live in them. Fine vineyards you planted, but you will not drink their wine.”
[5:12] 62 tn Or “I know” (so most English versions).
[5:12] 63 tn Or “transgressions,” “sins.” See the note on the word “crimes” in 1:3 and on the phrase “covenant violations” in 2:4.
[5:12] 65 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).
[5:12] 66 sn Legal disputes were resolved in the city gate, where the town elders met.
[5:13] 63 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] 64 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] 65 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.
[5:15] 65 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).
[5:15] 66 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.
[5:15] 67 tn Or “will show favor to.”
[5:15] 68 tn Or “the remnant of” (KJV, NAB, NASB, NIV, NRSV); CEV “what’s left of your people.”
[5:15] 69 sn Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.
[5:16] 67 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] 68 tn Or “the Lord.” The Hebrew term translated “sovereign One” here is אֲדֹנָי (’adonay).
[5:16] 69 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] 70 tn Or “farmers” (NIV, NCV, NRSV, TEV, CEV, NLT).
[5:16] 71 tn Heb “those who know lamentation.”
[5:17] 69 sn The expression pass through your midst alludes to Exod 12:12, where the
[5:18] 71 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.
[5:19] 73 tn The words “Disaster will be inescapable” are supplied in the translation for clarification.
[5:19] 74 tn Heb “went” (so KJV, NRSV).
[5:20] 75 tn Heb “Will not the day of the Lord be.”
[5:21] 77 tn Heb “I hate”; “I despise.”
[5:21] 78 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.
[5:22] 79 tn Heb “burnt offerings and your grain offerings.”
[5:22] 80 tn Heb “Peace offering[s], your fattened calves, I will not look at.”
[5:23] 81 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.
[5:23] 82 tn The Hebrew word probably refers to “harps” (NASB, NIV, NRSV) or “lutes” (NEB).
[5:24] 83 tn Traditionally, “righteousness.”
[5:25] 85 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
[5:26] 87 tn This word appears in an awkward position in the Hebrew, following “Kiyyun.” It is placed here for better sense.
[5:26] 88 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).
[5:26] 89 tc LXX, Vulgate, and Acts 7:43 read “Moloch” (cf. KJV). The Hebrew consonants are the same for both “king” and “Moloch” (מֹלֶךְ; molekh).
[5:26] 90 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).
