Amos 5:1

Death is Imminent

5:1 Listen to this funeral song I am ready to sing about you, ¹  family ²  of Israel:

Amos 7:16

7:16 So now listen to the Lord’s message! You say, ‘Don’t prophesy against Israel! Don’t preach ³  against the family of Isaac!’

Amos 3:1

Every Effect has its Cause

3:1 Listen, you Israelites, to this message which the Lord is proclaiming against ⁴  you! This message is for the entire clan I brought up ⁵  from the land of Egypt:

Amos 8:12

8:12 People ⁶  will stagger from sea to sea, ⁷ 

and from the north around to the east.

They will wander about looking for a revelation from ⁸  the Lord,

but they will not find any. ⁹ 

Amos 4:1

4:1 Listen to this message, you cows of Bashan ¹⁰  who live on Mount Samaria!

You ¹¹  oppress the poor;

you crush the needy.

You say to your ¹²  husbands,

“Bring us more to drink!” ¹³ 

Amos 8:13

8:13 In that day your ¹⁴  beautiful young women ¹⁵  and your ¹⁶  young men will faint from thirst. ¹⁷ 

Amos 3:8

3:8 A lion has roared! ¹⁸  Who is not afraid?

The sovereign Lord has spoken! Who can refuse to prophesy? ¹⁹ 

Amos 8:3

8:3 The women singing in the temple ²⁰  will wail in that day.”

The sovereign Lord is speaking.

“There will be many corpses littered everywhere! ²¹  Be quiet!”

Amos 1:3

1:3 This is what the Lord says:

“Because Damascus has committed three crimes ²²  –

make that four! ²³  – I will not revoke my

decree of judgment. ²⁴ 

They ripped through Gilead like threshing sledges with iron teeth. ²⁵ 

Amos 1:6

1:6 This is what the Lord says:

“Because Gaza ²⁶  has committed three crimes ²⁷  –

make that four! ²⁸  – I will not revoke my decree of judgment. ²⁹ 

They deported a whole community ³⁰  and sold them ³¹  to Edom.

Amos 1:9

1:9 This is what the Lord says:

“Because Tyre has committed three crimes ³²  –

make that four! ³³  – I will not revoke my decree of judgment. ³⁴ 

They sold ³⁵  a whole community ³⁶  to Edom;

they failed to observe ³⁷  a treaty of brotherhood. ³⁸ 

Amos 1:13

1:13 This is what the Lord says:

“Because the Ammonites have committed three crimes ³⁹  –

make that four! ⁴⁰  – I will not revoke my decree of judgment. ⁴¹ 

They ripped open Gilead’s pregnant women ⁴² 

so they could expand their territory.

Amos 2:1

2:1 This is what the Lord says:

“Because Moab has committed three crimes ⁴³  –

make that four! ⁴⁴  – I will not revoke my decree of judgment. ⁴⁵ 

They burned the bones of Edom’s king into lime. ⁴⁶ 

Amos 2:6

God Will Judge Israel

2:6 This is what the Lord says:

“Because Israel has committed three covenant transgressions ⁴⁷  –

make that four! ⁴⁸  – I will not revoke my decree of judgment. ⁴⁹ 

They sold the innocent ⁵⁰  for silver,

the needy for a pair of sandals. ⁵¹ 

Amos 7:10

Amos Confronts a Priest

7:10 Amaziah the priest of Bethel ⁵²  sent this message ⁵³  to King Jeroboam of Israel: “Amos is conspiring against you in the very heart of the kingdom of Israel! ⁵⁴  The land cannot endure all his prophecies. ⁵⁵ 

Amos 1:11

1:11 This is what the Lord says:

“Because Edom has committed three crimes ⁵⁶  –

make that four! ⁵⁷  – I will not revoke my decree of judgment. ⁵⁸ 

He chased his brother ⁵⁹  with a sword;

he wiped out his allies. ⁶⁰ 

In his anger he tore them apart without stopping to rest; ⁶¹ 

in his fury he relentlessly attacked them. ⁶² 

Amos 2:4

2:4 This is what the Lord says:

“Because Judah has committed three covenant transgressions ⁶³  –

make that four! ⁶⁴  – I will not revoke my decree of judgment. ⁶⁵ 

They rejected the Lord’s law; ⁶⁶ 

they did not obey his commands.

Their false gods, ⁶⁷ 

to which their fathers were loyal, ⁶⁸ 

led them astray.

[5:1]  ¹ tn Heb “Listen to this word which I am about to take up against you, a funeral song.”

[5:1]  ² tn Heb “house.”

[7:16]  ³ tn The verb, which literally means “to drip,” appears to be a synonym of “to prophesy,” but it might carry a derogatory tone here, perhaps alluding to the impassioned, frenzied way in which prophets sometimes delivered their messages. If so, one could translate, “to drivel; to foam at the mouth” (see HALOT 694 s.v. נטף).

[3:1]  ⁵ tn Or “about.”

[3:1]  ⁶ tn One might expect a third person verb form (“he brought up”), since the Lord apparently refers to himself in the third person in the preceding sentence. This first person form, however, serves to connect this message to the earlier indictment (2:10) and anticipates the words of the following verse.

[8:12]  ⁷ tn Heb “they”; the referent (people) has been specified in the translation for clarity.

[8:12]  ⁸ tn That is, from the Mediterranean Sea in the west to the Dead Sea in the east – that is, across the whole land.

[8:12]  ⁹ tn Heb “looking for the word of.”

[8:12]  ¹⁰ tn It is not clear whether the speaker in this verse is the Lord or the prophet.

[4:1]  ⁹ 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]  ¹⁰ tn Heb “the ones who” (three times in this verse).

[4:1]  ¹¹ tn Heb “their.”

[4:1]  ¹² 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).

[8:13]  ¹¹ tn Heb “the.”

[8:13]  ¹² tn Or “virgins.”

[8:13]  ¹³ tn Heb “the.”

[8:13]  ¹⁴ tn It is not clear whether the speaker in this verse is the Lord or the prophet.

[3:8]  ¹³ sn The roar of the lion is here a metaphor for impending judgment (see 1:2; cf. 3:4, 12). Verses 7-8 justify Amos’ prophetic ministry and message of warning and judgment. The people should expect a prophetic message prior to divine action.

[3:8]  ¹⁴ sn Who can refuse to prophesy? When a message is revealed, the prophet must speak, and the news of impending judgment should cause people to fear.

[8:3]  ¹⁵ tn Or “palace” (NASB, NCV, TEV).

[8:3]  ¹⁶ tn Heb “Many corpses in every place he will throw out.” The subject of the verb is probably impersonal, though many emend the active (Hiphil) form to a passive (Hophal): “Many corpses in every place will be thrown out.”

[1:3]  ¹⁷ tn Traditionally, “transgressions” or “sins.” The word refers to rebellion against authority and is used in the international political realm (see 1 Kgs 12:19; 2 Kgs 1:1; 3:5, 7; 8:22). There is debate over its significance in this context. Some relate the “rebellion” of the foreign nations to God’s mandate to Noah (Gen 9:5-7). This mandate is viewed as a treaty between God and humankind, whereby God holds humans accountable to populate the earth and respect his image as it is revealed in all people. While this option is a possible theological explanation of the message in light of the Old Testament as a whole, nothing in these oracles alludes to that Genesis passage. J. Barton suggests that the prophet is appealing to a common morality shared across the ancient Near East regarding the conduct of war since all of the oracles can be related to activities and atrocities committed in warfare (Amos’s Oracles against the Nations [SOTSMS], 39-61). The “transgression” then would be a violation of what all cultures would take as fundamental human decency. Some argue that the nations cited in Amos 1-2 had been members of the Davidic empire. Their crime would consist of violating the mutual agreements that all should have exhibited toward one another (cf. M. E. Polley, Amos and the Davidic Empire). This interpretation is connected to the notion that Amos envisions a reconstituted Davidic empire for Israel and the world (9:11-15). Ultimately, we can only speculate what lay behind Amos’ thinking. He does not specify the theological foundation of his universal moral vision, but it is clear that Amos believes that all nations are responsible before the Lord for their cruelty toward other human beings. He also assumes that even those who did not know his God would recognize their inhumane treatment of others as inherently wrong. The translation “crimes” is general enough to communicate that a standard (whether human or divine) has been breached. For a survey of the possible historical events behind each oracle, see S. M. Paul, Amos (Hermeneia).

[1:3]  ¹⁸ tn Heb “Because of three violations of Damascus, even because of four.”

[1:3]  ¹⁹ tn Heb “I will not bring it [or “him”] back.” The pronominal object (1) refers to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. See S. M. Paul, Amos (Hermeneia), 46-47. Another option (2) is to understand the suffix as referring to the particular nation mentioned in the oracle and to translate, “I will not take him [i.e., that particular nation] back.” In this case the Lord makes it clear that he does not intend to resume treaty relations with the nation in view. See M. L. Barré, “The Meaning of lá ásŒybnw in Amos 1:3-2:6,” JBL 105 (1986): 622.

[1:3]  ²⁰ tn Heb “they threshed [or “trampled down”] Gilead with sharp iron implements” (NASB similar).

[1:6]  ¹⁹ sn Gaza was one of the five major Philistine cities (along with Ashdod, Ashkelon, Ekron, and Gath). It was considered to mark the southern limit of Canaan at the point on the coast where it was located (Gen 10:19).

[1:6]  ²⁰ tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.

[1:6]  ²¹ tn Heb “Because of three violations of Gaza, even because of four.”

[1:6]  ²² 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.

[1:6]  ²³ tn Heb “[group of] exiles.” A number of English translations take this as a collective singular and translate it with a plural (e.g., NAB, NIV, NRSV).

[1:6]  ²⁴ tn Heb “in order to hand them over.”

[1:9]  ²¹ tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.

[1:9]  ²² tn Heb “Because of three violations of Tyre, even because of four.”

[1:9]  ²³ 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.

[1:9]  ²⁴ tn Heb “handed over.”

[1:9]  ²⁵ tn Heb “[group of] exiles.” A similar phrase occurs in v. 6.

[1:9]  ²⁶ tn Heb “did not remember.”

[1:9]  ²⁷ sn A treaty of brotherhood. In the ancient Near Eastern world familial terms were sometimes used to describe treaty partners. In a treaty between superior and inferior parties, the lord would be called “father” and the subject “son.” The partners in a treaty between equals referred to themselves as “brothers.” For biblical examples, see 1 Kgs 9:13; 20:32-33.

[1:13]  ²³ tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.

[1:13]  ²⁴ tn Heb “Because of three violations of the Ammonites, even because of four.”
On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.

[1:13]  ²⁵ 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.

[1:13]  ²⁶ sn The Ammonites ripped open Gilead’s pregnant women in conjunction with a military invasion designed to expand their territory. Such atrocities, although repugnant, were not uncommon in ancient Near Eastern warfare.

[2:1]  ²⁵ tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.

[2:1]  ²⁶ tn Heb “Because of three violations of Moab, even because of four.”

[2:1]  ²⁷ 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.

[2:1]  ²⁸ sn The Moabites apparently desecrated the tomb of an Edomite king and burned his bones into a calcined substance which they then used as plaster (cf. Deut 27:2, 4). See S. M. Paul, Amos (Hermeneia), 72. Receiving a proper burial was very important in this culture. Desecrating a tomb or a deceased individual’s bones was considered an especially heinous act.

[2:6]  ²⁷ tn For this translation see the note at 2:4.

[2:6]  ²⁸ tn Heb “Because of three violations of Israel, even because of four.”

[2:6]  ²⁹ 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.

[2:6]  ³⁰ tn Or “honest” (CEV, NLT). The Hebrew word sometimes has a moral-ethical connotation, “righteous, godly,” but the parallelism (note “poor”) suggests a socio-economic or legal sense here. The practice of selling debtors as slaves is in view (Exod 21:2-11; Lev 25:35-55; Deut 15:12-18) See the note at Exod 21:8 and G. C. Chirichigno, Debt-Slavery in Israel and the Ancient Near East (JSOTSup). Probably the only “crime” the victim had committed was being unable to pay back a loan or an exorbitant interest rate on a loan. Some have suggested that this verse refers to bribery in legal proceedings: The innocent are “sold” in the sense that those in power pay off the elders or judges for favorable decisions (5:12; cf. Exod 23:6-7).

[2:6]  ³¹ tn Perhaps the expression “for a pair of sandals” indicates a relatively small price or debt. Some suggest that the sandals may have been an outward token of a more substantial purchase price. Others relate the sandals to a ritual attached to the transfer of property, signifying here that the poor would be losing their inherited family lands because of debt (Ruth 4:7; cf. Deut 25:8-10). Still others emend the Hebrew form slightly to נֶעְלָם (ne’lam, “hidden thing”; from the root עָלַם, ’alam, “to hide”) and understand this as referring to a bribe.

[7:10]  ²⁹ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[7:10]  ³⁰ tn The direct object of the verb translated “sent” is elided in the Hebrew text. The words “this message” are supplied in the translation for clarity and for stylistic reasons.

[7:10]  ³¹ tn Heb “in the middle of the house of Israel.”

[7:10]  ³² tn Heb “words.”

[1:11]  ³¹ tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.

[1:11]  ³² tn Heb “Because of three violations of Edom, even because of four.”

[1:11]  ³³ 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.

[1:11]  ³⁴ sn It is likely that “brother” refers here to a treaty partner (see the note on the word “brotherhood” in 1:9). However, it is possible, if Israel is in view, that Edom’s ancient blood relationship to God’s people is alluded to here. Cf. NCV, NLT “their relatives, the Israelites.”

[1:11]  ³⁵ tn Or “He stifled his compassion.” The Hebrew term רָחֲמָיו (rakhamayv) is better understood here (parallel to “brother/treaty partner”) as a reference to “allies” which Edom betrayed. An Aramaic cognate is attested (see DNWSI 2:1069-70). See M. Fishbane, “The Treaty Background of Amos 1:11 and Related Matters,” JBL 89 (1970): 313-18; idem, “Critical Note: Additional Remarks on rh£myw (Amos 1:11),” JBL 91 (1972): 391-93; and M. Barré, “Amos 1:11 reconsidered,” CBQ 47 (1985) 420-27. Some argue that the clause is best translated as “and destroyed his womenfolk.” רַחַם (rakham) means “womb”; the plural here would be a metonymy for “women” and could establish a parallel with the atrocity of 1:13. See S. M. Paul, Amos (Hermeneia), 64-65.

[1:11]  ³⁶ tn Heb “his anger tore continually.” The Hebrew verb טָרַף (taraf, “tear apart”) is often used of an animal tearing apart its prey. The word picture here is that of a vicious predator’s feeding frenzy.

[1:11]  ³⁷ tn Traditionally, “he kept his fury continually.” The Hebrew term שְׁמָרָה (shÿmarah) could be taken as a Qal perfect 3rd person masculine singular with 3rd person feminine singular suffix (with mappiq omitted), “he kept it” (NASB, NKJV, NRSV). It is also possible in light of the parallelism that שָׁמַר (shamar) is a rare homonym cognate to an Akkadian verb meaning “to rage; to be furious.” Repointing the verb as שָׁמְרָה (shamÿrah, third person feminine singular), one could translate literally, “his fury raged continually” (NIV, NJPS).

[2:4]  ³³ 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]  ³⁴ tn Heb “Because of three violations of Judah, even because of four.”

[2:4]  ³⁵ 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]  ³⁶ tn Or “instruction”; NCV “teachings.”

[2:4]  ³⁷ 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]  ³⁸ 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.