Amos 3:5

3:5 Does a bird swoop down into a trap on the ground if there is no bait?

Does a trap spring up from the ground unless it has surely caught something?

Amos 3:11

3:11 Therefore,” says the sovereign Lord, “an enemy will encircle the land. ¹ 

He will take away your power; ² 

your fortresses will be looted.”

Amos 6:2

6:2 They say to the people: ³ 

“Journey over to Calneh and look at it!

Then go from there to Hamath-Rabbah! ⁴ 

Then go down to Gath of the Philistines!

Are they superior to our two ⁵  kingdoms?

Is their territory larger than yours?” ⁶ 

Amos 4:7

4:7 “I withheld rain from you three months before the harvest. ⁷ 

I gave rain to one city, but not to another.

One field ⁸  would get rain, but the field that received no rain dried up.

Amos 5:11

5:11 Therefore, because you make the poor pay taxes on their crops ⁹ 

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 ¹⁰  vineyards you planted. ¹¹ 

Amos 6:10

6:10 When their close relatives, the ones who will burn the corpses, ¹²  pick up their bodies to remove the bones from the house, they will say to anyone who is in the inner rooms of the house, “Is anyone else with you?” He will respond, “Be quiet! Don’t invoke the Lord’s name!” ¹³ 

[3:11]  ¹ tc The MT reads “an enemy and around the land.” It is also possible to take the MT as an exclamation (“an enemy, and all about the land!”; see S. M. Paul, Amos [Hermeneia], 118; NJPS; cf. NLT).Most scholars and versions emend the text to יְסוֹבֵב (yÿsovev, Polel imperfect), “will encircle.”

[3:11]  ² tn Heb “He will bring down your power from you.” Some emend the text to read “Your power will be brought down from you.” The shift, however, from an active to a passive sense also appears at 3:14 (“I will destroy Bethel’s altars. The horns of the altar will be cut off.”) The pronouns (“your…you”) are feminine singular, indicating that the personified city of Samaria is addressed here. Samaria’s “power” here is her defenses and/or wealth.

[6:2]  ¹ tn The words “They say to the people” are interpretive and supplied in the translation for clarification. The translation understands v. 2 as the boastful words, which the leaders (described in v. 1) spoke to those who came to them (v. 1b). Some interpret v. 2 differently, understanding the words as directed to the leaders by the prophet. Verse 2b would then be translated: “Are you (i.e., Israel and Judah) better than these kingdoms (i.e., Calneh, etc.)? Is your border larger than their border?” (This reading requires an emendation of the Hebrew text toward the end of the verse.) In this case the verse is a reminder to Judah/Israel that they are not superior to other nations, which have already fallen victim to military conquest. Consequently Judah/Israel should not expect to escape the same fate. Following this line of interpretation, some take v. 2 as a later addition since the Assyrians under Tiglath-pileser III conquered Calneh, Hamath, and Gath after the time of Amos’ ministry. However, this conclusion is not necessary since the kingdoms mentioned here had suffered military setbacks prior to Amos’ time as well. See S. M. Paul, Amos (Hermeneia), 201-4.

[6:2]  ² tn Or “Great Hamath” (cf. NIV); or “Hamath the great” (cf. KJV, NAB, NASB, NRSV); the word “rabbah” means “great” in Hebrew.

[6:2]  ³ tn Heb “to these,” referring to Judah and Israel (see v. 1a).

[6:2]  ⁴ tn Both rhetorical questions in this verse expect the answer “no.” If these words do come from the leaders, then this verse underscores their self-delusion of power (compare 6:13). The prophet had no such mistaken sense of national grandeur (7:2, 5).

[4:7]  ¹ sn Rain…three months before the harvest refers to the rains of late March-early April.

[4:7]  ² tn Heb “portion”; KJV, ASV “piece”; NASB “part.” The same word occurs a second time later in this verse.

[5:11]  ¹ 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]  ² tn Or “lovely”; KJV, NASB, NRSV “pleasant”; NAB “choice”; NIV “lush.”

[5:11]  ³ 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.”

[6:10]  ¹ tn The translation assumes that “their relatives” and “the ones who will burn the corpses” are in apposition. Another option is to take them as distinct individuals, in which case one could translate, “When their close relatives and the ones who will burn the corpses pick up…” The meaning of the form translated “the ones who burn the corpses” is uncertain. Another option is to translate, “the ones who prepare the corpses for burial” (NASB “undertaker”; cf. also CEV). See S. M. Paul, Amos (Hermeneia), 215-16.

[6:10]  ² tn This verse is notoriously difficult to interpret. The Hebrew text literally reads, “And he will lift him up, his uncle, and the one burning him, to bring out bones from the house. And he will say to the one who is in the inner parts of the house, ‘Is there [anyone] still with you?’ And he will say, ‘Be quiet for not to invoke the name of the Lord.’” The translation assumes that the singular pronominal and verbal forms throughout the verse are collective or distributive. This last sentence has been interpreted in several ways: a command not to call on the name of the Lord out of fear that he might return again in judgment; the realization that it is not appropriate to seek a blessing in the Lord’s name upon the dead in the house since the judgment was deserved; an angry refusal to call on the Lord out of a sense that he has betrayed his people in allowing them to suffer.