Amos 2:7-16

2:7 They trample ¹  on the dirt-covered heads of the poor; ² 

they push the destitute away. ³ 

A man and his father go to the same girl; ⁴ 

in this way they show disrespect ⁵  for my moral purity. ⁶ 

2:8 They stretch out on clothing seized as collateral;

they do so right ⁷  beside every altar!

They drink wine bought with the fines they have levied;

they do so right in the temple ⁸  of their God! ⁹ 

2:9 For Israel’s sake I destroyed the Amorites. ¹⁰ 

They were as tall as cedars ¹¹ 

and as strong as oaks,

but I destroyed the fruit on their branches ¹² 

and their roots in the ground. ¹³ 

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. ¹⁴ 

Is this not true, you Israelites?”

The Lord is speaking!

2:12 “But you made the Nazirites drink wine; ¹⁵ 

you commanded the prophets, ‘Do not prophesy!’

2:13 Look! I will press you down,

like a cart loaded down with grain presses down. ¹⁶ 

2:14 Fast runners will find no place to hide; ¹⁷ 

strong men will have no strength left; ¹⁸ 

warriors will not be able to save their lives.

2:15 Archers ¹⁹  will not hold their ground; ²⁰ 

fast runners will not save their lives,

nor will those who ride horses. ²¹ 

2:16 Bravehearted ²²  warriors will run away naked in that day.”

The Lord is speaking!

[2:7]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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]  ⁵ tn Or “pollute”; “desecrate”; “dishonor.”

[2:7]  ⁶ 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]  ⁷ tn The words “They do so right” are supplied twice in the translation of this verse for clarification.

[2:8]  ⁸ tn Heb “house.”

[2:8]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Heb “whose height was like the height of cedars.”

[2:9]  ¹² tn Heb “his fruit from above.”

[2:9]  ¹³ tn Heb “and his roots from below.”

[2:11]  ¹⁴ 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]  ¹⁵ sn Nazirites were strictly forbidden to drink wine (Num 6:2-3).

[2:13]  ¹⁶ 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 Lord refers to Israel’s inability to escape his coming judgment (see vv. 14-16; NJPS). (2) Another view relates the verb to a different Arabic verb meaning “to cut in pieces,” translating “I will cut you in pieces as a cart cuts in pieces [the earth],” referring to the ruts and rifts in the ground caused by an earthquake. (3) Some relate the verb to an Arabic root meaning “to groan” with the idea that the Lord causes the ground underneath Israel to groan (cf. NLT). (4) The translation connects the verb to an Aramaism signifying to “press down” (cf. NIV, NRSV). Some English versions translate the verb in an intransitive sense as “I am weighted down” (cf. NASB, NKJV) or “I groan beneath you” (NEB). For this last option, see F. I. Andersen and D. N. Freedman, Amos (AB), 334.

[2:14]  ¹⁷ tn Heb “and a place of refuge will perish from the swift.”

[2:14]  ¹⁸ tn Heb “the strong will not increase his strength.”

[2:15]  ¹⁹ tn Heb “the one who holds the bow.”

[2:15]  ²⁰ 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]  ²¹ 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]  ²² tn Or “the most stouthearted” (NAB); NRSV “those who are stout of heart.”