Amos 2:5

2:5 So I will set Judah on fire,

and it will consume Jerusalem’s fortresses.” ¹ 

Amos 7:12

7:12 Amaziah then said to Amos, “Leave, you visionary! ²  Run away to the land of Judah! Earn your living ³  and prophesy there!

Amos 1:1

Introduction

1:1 The following is a record of what Amos prophesied. ⁴  He ⁵  was one of the herdsmen from Tekoa. These prophecies about Israel were revealed to him ⁶  during the time of ⁷  King Uzziah of Judah and ⁸  King Jeroboam son of Joash of Israel, two years before the earthquake. ⁹ 

Amos 2:4

2:4 This is what the Lord says:

“Because Judah has committed three covenant transgressions ¹⁰  –

make that four! ¹¹  – I will not revoke my decree of judgment. ¹² 

They rejected the Lord’s law; ¹³ 

they did not obey his commands.

Their false gods, ¹⁴ 

to which their fathers were loyal, ¹⁵ 

led them astray.

[2:5]  ¹ 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.

[7:12]  ² tn Traditionally, “seer.” The word is a synonym for “prophet,” though it may carry a derogatory tone on the lips of Amaziah.

[7:12]  ³ tn Heb “Eat bread there.”

[1:1]  ³ 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]  ⁴ tn Heb “who.” Here a new sentence has been started in the translation for stylistic reasons.

[1:1]  ⁵ tn Heb “which he saw concerning Israel.”

[1:1]  ⁶ tn Heb “in the days of.”

[1:1]  ⁷ tn The Hebrew text repeats, “and in the days of.” This phrase has not been repeated in the translation for stylistic reasons.

[1:1]  ⁸ 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.

[2:4]  ⁴ 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]  ⁵ tn Heb “Because of three violations of Judah, even because of four.”

[2:4]  ⁶ 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]  ⁷ tn Or “instruction”; NCV “teachings.”

[2:4]  ⁸ 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]  ⁹ 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.