Discovery BoxAmos 3:9--4:3
Context3:9 Make this announcement in 1 the fortresses of Ashdod
and in the fortresses in the land of Egypt.
Say this:
“Gather on the hills around Samaria! 2
Observe the many acts of violence 3 taking place within the city, 4
the oppressive deeds 5 occurring in it.” 6
3:10 “They do not know how to do what is right.” (The Lord is speaking.)
“They store up 7 the spoils of destructive violence 8 in their fortresses.
3:11 Therefore,” says the sovereign Lord, “an enemy will encircle the land. 9
He will take away your power; 10
your fortresses will be looted.”
3:12 This is what the Lord says:
“Just as a shepherd salvages from the lion’s mouth a couple of leg bones or a piece of an ear,
so the Israelites who live in Samaria will be salvaged. 11
They will be left with just a corner of a bed, 12
and a part 13 of a couch.”
3:13 Listen and warn 14 the family 15 of Jacob! 16
The sovereign Lord, the God who commands armies, 17 is speaking!
3:14 “Certainly when 18 I punish Israel for their 19 covenant transgressions, 20
I will destroy 21 Bethel’s 22 altars.
The horns 23 of the altar will be cut off and fall to the ground.
3:15 I will destroy both the winter and summer houses. 24
The houses filled with ivory 25 will be ruined,
the great 26 houses will be swept away.” 27
The Lord is speaking!
4:1 Listen to this message, you cows of Bashan 28 who live on Mount Samaria!
You 29 oppress the poor;
you crush the needy.
You say to your 30 husbands,
“Bring us more to drink!” 31
4:2 The sovereign Lord confirms this oath by his own holy character: 32
“Certainly the time is approaching 33
when you will be carried away 34 in baskets, 35
every last one of you 36 in fishermen’s pots. 37
4:3 Each of you will go straight through the gaps in the walls; 38
you will be thrown out 39 toward Harmon.” 40
The Lord is speaking!
[3:9] 1 tn Heb “on” or “over” (also later in this verse).
[3:9] 2 sn Samaria might refer here both to the region and to the capital city (later known as Sebaste). On the other hand, there actually are hills that surround the mound upon which the city was built. The implication is that the nations can come and sit and see from those hills the sin of the capital city and its judgment.
[3:9] 3 tn The Hebrew noun carries the nuance of “panic” or “confusion.” Here it refers metonymically to the violent deeds that terrorize the oppressed.
[3:9] 4 tn Heb “in her midst” (so NAB, NASB); NIV “among her people.”
[3:9] 5 tn The translation assumes the form is an abstract plural (see Job 35:9; Eccl 4:1). Another option is to understand the form as a substantival passive participle and translate, “the oppressed” (so KJV).
[3:10] 8 tn Heb “violence and destruction.” The expression “violence and destruction” stand metonymically for the goods the oppressors have accumulated by their unjust actions.
[3:11] 9 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] 10 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.
[3:12] 11 sn The verb translated salvaged, though often used in a positive sense of deliverance from harm, is here employed in a sarcastic manner. A shepherd would attempt to salvage part of an animal to prove that a predator had indeed killed it. In this way he could prove that he had not stolen the missing animal and absolve himself from any responsibility to repay the owner (see Exod 22:12-13).
[3:12] 12 tn Heb “with a corner of a bed.”
[3:12] 13 tn The meaning of the Hebrew word דְּמֶשֶׁק (dÿmesheq), which occurs only here, is uncertain. If not emended, it is usually related to the term ַדּמֶּשֶׂק (dammeseq) and translated as the “Damask linens” of the bed (cf. NASB “the cover”) or as “in Damascus” (so KJV, NJB, NIV). The differences in spelling (Damascus is spelled correctly in 5:27), historical considerations, and the word order make both of these derivations unlikely. Many emendations have been proposed (e.g., “a part from the foot [of a bed],” based on a different division of the Hebrew letters (cf. NEB, NRSV); “on the edge,” based on a Hebrew term not attested in the Bible (NKJV). Some suggest a resemblance to an Akkadian term which means “sideboard [of a bed],” which is sometimes incorrectly rendered “headboard” (NJPS; see S. M. Paul, Amos [Hermeneia], 121-22). Most likely another part of a bed or couch is in view, but it is difficult to be more specific.
[3:13] 14 tn Or “testify against.”
[3:13] 16 tn These words are spoken to either the unidentified heralds addressed at the beginning of v. 9, or to the Egyptians and Philistines (see v. 9b). Another possibility is that one is not to look for a specific addressee but rather appreciate the command simply as a rhetorical device to grab the attention of the listeners and readers of the prophetic message.
[3:13] 17 tn Traditionally, “the God of hosts.”
[3:14] 18 tn Heb “in the day.”
[3:14] 19 tn Heb “his.” With the referent “Israel” here, this amounts to a collective singular.
[3:14] 20 tn Traditionally, “transgressions, sins,” but see the note on the word “crimes” in 1:3.
[3:14] 21 tn Heb “punish” (so NASB, NRSV).
[3:14] 22 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[3:14] 23 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
[3:15] 24 tn Heb “the winter house along with the summer house.”
[3:15] 25 tn Heb “houses of ivory.” These houses were not made of ivory, but they had ivory panels and furniture decorated with ivory inlays. See P. King, Amos, Hosea, Micah, 139-48.
[3:15] 26 tn Or “many,” cf. NAB “their many rooms.”
[3:15] 27 tn The translation assumes the form is from the Hebrew verb סָפָה (safah, “to sweep away”) rather than סוּף (suf, “to come to an end”), which is the choice of most versions. Either option effectively communicates the destruction of the structures.
[4:1] 28 sn The expression cows of Bashan is used by the prophet to address the wealthy women of Samaria, who demand that their husbands satisfy their cravings. The derogatory language perhaps suggests that they, like the livestock of Bashan, were well fed, ironically in preparation for the coming slaughter. This phrase is sometimes cited to critique the book’s view of women.
[4:1] 29 tn Heb “the ones who” (three times in this verse).
[4:1] 31 sn Some commentators relate this scene to the description of the marzeah feast of 6:3-6, in which drinking played a prominent part (see the note at 6:6).
[4:2] 32 tn Heb “swears by his holiness.”
[4:2] 33 tn Heb “Look, certainly days are coming upon you”; NRSV “the time is surely coming upon you.”
[4:2] 34 tn Heb “one will carry you away”; NASB “they will take you away.”
[4:2] 35 tn The meaning of the Hebrew word translated “baskets” is uncertain. The translation follows the suggestion of S. M. Paul (Amos [Hermeneia], 128), who discusses the various options (130-32): “shields” (cf. NEB); “ropes”; “thorns,” which leads to the most favored interpretation, “hooks” (cf. NASB “meat hooks”; NIV, NRSV “hooks”); “baskets,” and (derived from “baskets”) “boats.” Against the latter, it is unlikely that Amos envisioned a deportation by boat for the inhabitants of Samaria! See also the note on the expression “fishermen’s pots” later in this verse.
[4:2] 36 tn Or “your children”; KJV “your posterity.”
[4:2] 37 tn The meaning of the Hebrew expression translated “in fishermen’s pots” is uncertain. The translation follows that of S. M. Paul (Amos [Hermeneia], 128), who discusses the various options (132-33): “thorns,” understood by most modern interpreters to mean (by extension) “fishhooks” (cf. NASB, NIV, NRSV); “boats,” but as mentioned in the previous note on the word “baskets,” a deportation of the Samaritans by boat is geographically unlikely; and “pots,” referring to a container used for packing fish (cf. NEB “fish-baskets”). Paul (p. 134) argues that the imagery comes from the ancient fishing industry. When hauled away into exile, the women of Samaria will be like fish packed and transported to market.
[4:3] 38 tn Heb “and [through the] breaches you will go out, each straight ahead.”
[4:3] 39 tn The Hiphil verb form has no object. It may be intransitive (F. I. Andersen and D. N. Freedman, Amos [AB], 425), though many emend it to a Hophal.
[4:3] 40 tn The meaning of this word is unclear. Many understand it as a place name, though such a location is not known. Some (e.g., H. W. Wolff, Joel and Amos [Hermeneia[, 204) emend to “Hermon” or to similarly written words, such as “the dung heap” (NEB, NJPS), “the garbage dump” (NCV), or “the fortress” (cf. NLT “your fortresses”).
