Amos 3:7

3:7 Certainly the sovereign Lord does nothing without first revealing his plan to his servants the prophets.

Amos 3:14

3:14 “Certainly when ¹  I punish Israel for their ²  covenant transgressions, ³ 

I will destroy ⁴  Bethel’s ⁵  altars.

The horns ⁶  of the altar will be cut off and fall to the ground.

Amos 4:4

Israel has an Appointment with God

4:4 “Go to Bethel ⁷  and rebel! ⁸ 

At Gilgal ⁹  rebel some more!

Bring your sacrifices in ¹⁰  the morning,

your tithes on ¹¹  the third day!

Amos 4:8

4:8 People from ¹²  two or three cities staggered into one city to get ¹³  water,

but remained thirsty. ¹⁴ 

Still you did not come back to me.”

The Lord is speaking!

Amos 5:6

5:6 Seek the Lord so you can live!

Otherwise he will break out ¹⁵  like fire against Joseph’s ¹⁶  family; ¹⁷ 

the fire ¹⁸  will consume

and no one will be able to quench it and save Bethel. ¹⁹ 

Amos 7:13-14

7:13 Don’t prophesy at Bethel ²⁰  any longer, for a royal temple and palace are here!” ²¹ 

7:14 Amos replied ²²  to Amaziah, “I was not a prophet by profession. ²³  No, ²⁴  I was a herdsman who also took care of ²⁵  sycamore fig trees. ²⁶ 

[3:14]  ¹ tn Heb “in the day.”

[3:14]  ² tn Heb “his.” With the referent “Israel” here, this amounts to a collective singular.

[3:14]  ³ tn Traditionally, “transgressions, sins,” but see the note on the word “crimes” in 1:3.

[3:14]  ⁴ tn Heb “punish” (so NASB, NRSV).

[3:14]  ⁵ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[3:14]  ⁶ sn The horns of an ancient altar projected upwards from the four corners and resembled an animal’s horns in appearance. Fugitives could seek asylum by grabbing hold of these corners (see Exod 21:14; 1 Kgs 1:50; 2:28). When the altar’s horns were cut off, there would be no place of asylum left for the Lord’s enemies.

[4:4]  ¹ sn Bethel and Gilgal were important formal worship centers because of their importance in Israel’s history. Here the Lord ironically urges the people to visit these places so they can increase their sin against him. Their formal worship, because it was not accompanied by social justice, only made them more guilty in God’s sight by adding hypocrisy to their list of sins. Obviously, theirs was a twisted view of the Lord. They worshiped a god of their own creation in order to satisfy their religious impulses (see 4:5: “For you love to do this”). Note that none of the rituals listed in 4:4-5 have to do with sin.

[4:4]  ² tn The Hebrew word translated “rebel” (also in the following line) could very well refer here to Israel’s violations of their covenant with God (see also the term “crimes” in 1:3 [with note] and the phrase “covenant transgressions” in 2:4 [with note]; 3:14).

[4:4]  ³ sn See the note on Bethel earlier in this verse.

[4:4]  ⁴ tn Or “for.”

[4:4]  ⁵ tn Or “for.”

[4:8]  ¹ tn The words “people from” are supplied in the translation for clarification.

[4:8]  ² tn Heb “to drink.”

[4:8]  ³ tn Or “were not satisfied.”

[5:6]  ¹ tn Heb “rush.” The verb depicts swift movement.

[5:6]  ² sn Here Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.

[5:6]  ³ tn Heb “house.”

[5:6]  ⁴ tn Heb “it”; the referent (the fire mentioned in the previous line) has been supplied in the translation for clarity.

[5:6]  ⁵ 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.”

[7:13]  ¹ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[7:13]  ² tn Heb “for it is a temple of a king and it is a royal house.” It is possible that the phrase “royal house” refers to a temple rather than a palace. See S. M. Paul, Amos (Hermeneia), 243.

[7:14]  ¹ tn Heb “replied and said.” The phrase “and said” is pleonastic (redundant) and has not been included in the translation.

[7:14]  ² tn Heb “I was not a prophet nor was I the son of a prophet.” The phrase “son of a prophet” refers to one who was trained in a prophetic guild. Since there is no equative verb present in the Hebrew text, another option is to translate with the present tense, “I am not a prophet by profession.” In this case Amos, though now carrying out a prophetic ministry (v. 15), denies any official or professional prophetic status. Modern English versions are divided about whether to understand the past (JB, NIV, NKJV) or present tense (NASB, NEB, NRSV, NJPS) here.

[7:14]  ³ tn Heb “for.”

[7:14]  ⁴ tn Heb “gashed”; or “pierced.”

[7:14]  ⁵ sn It is possible that herdsmen agreed to care for sycamore fig trees in exchange for grazing rights. See P. King, Amos, Hosea, Micah, 116-17. Since these trees do not grow around Tekoa but rather in the lowlands, another option is that Amos owned other property outside his hometown. In this case, this verse demonstrates his relative wealth and is his response to Amaziah; he did not depend on prophecy as a profession (v. 13).