Amos 5:17

5:17 In all the vineyards there will be wailing,

for I will pass through ¹  your midst,” says the Lord.

Amos 6:2

6:2 They say to the people: ² 

“Journey over to Calneh and look at it!

Then go from there to Hamath-Rabbah! ³ 

Then go down to Gath of the Philistines!

Are they superior to our two ⁴  kingdoms?

Is their territory larger than yours?” ⁵ 

Amos 8:5

8:5 You say,

“When will the new moon festival ⁶  be over, ⁷  so we can sell grain?

When will the Sabbath end, ⁸  so we can open up the grain bins? ⁹ 

We’re eager ¹⁰  to sell less for a higher price, ¹¹ 

and to cheat the buyer with rigged scales! ¹² 

Amos 5:5

5:5 Do not seek Bethel! ¹³ 

Do not visit Gilgal!

Do not journey down ¹⁴  to Beer Sheba!

For the people of Gilgal ¹⁵  will certainly be carried into exile; ¹⁶ 

and Bethel will become a place where disaster abounds.” ¹⁷ 

Amos 7:8

7:8 The Lord said to me, “What do you see, Amos?” I said, “Tin.” The sovereign One then said,

“Look, I am about to place tin among my people Israel.

I will no longer overlook their sin. ¹⁸ 

Amos 8:2

8:2 He said, “What do you see, Amos?” I replied, “A basket of summer fruit.” Then the Lord said to me, “The end ¹⁹  has come for my people Israel! I will no longer overlook their sins. ²⁰ 

[5:17]  ¹ sn The expression pass through your midst alludes to Exod 12:12, where the Lord announced he would “pass through” Egypt and bring death to the Egyptian firstborn.

[6:2]  ² 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]  ³ tn Or “Great Hamath” (cf. NIV); or “Hamath the great” (cf. KJV, NAB, NASB, NRSV); the word “rabbah” means “great” in Hebrew.

[6:2]  ⁴ tn Heb “to these,” referring to Judah and Israel (see v. 1a).

[6:2]  ⁵ 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).

[8:5]  ³ sn Apparently work was prohibited during the new moon festival, just as it was on the Sabbath.

[8:5]  ⁴ tn Heb “pass by.”

[8:5]  ⁵ tn The verb, though omitted in the Hebrew text, is supplied in the translation from the parallel line.

[8:5]  ⁶ tn Heb “sell grain.” Here “grain” could stand by metonymy for the bins where it was stored.

[8:5]  ⁷ tn Here and in v. 6 the words “we’re eager” are supplied in the translation for clarification.

[8:5]  ⁸ tn Heb “to make small the ephah and to make great the shekel.” The “ephah” was a unit of dry measure used to determine the quantity purchased, while the “shekel” was a standard weight used to determine the purchase price. By using a smaller than standard ephah and a heavier than standard shekel, these merchants were able to increase their profit (“sell less for a higher price”) by cheating the buyer.

[8:5]  ⁹ tn Heb “and to cheat with deceptive scales”; NASB, NIV “dishonest scales”; NRSV “false balances.”

[5:5]  ⁴ sn Ironically, Israel was to seek after the Lord, but not at Bethel (the name Bethel means “the house of God” in Hebrew).

[5:5]  ⁵ tn Heb “cross over.”

[5:5]  ⁶ tn Heb “For Gilgal.” By metonymy the place name “Gilgal” is used instead of referring directly to the inhabitants. The words “the people of” are supplied in the translation for clarification.

[5:5]  ⁷ tn In the Hebrew text the statement is emphasized by sound play. The name “Gilgal” sounds like the verb גָּלָה (galah, “to go into exile”), which occurs here in the infinitival + finite verb construction (גָּלֹה יִגְלֶה, galoh yigleh). The repetition of the “ג” (g) and “ל” (l) sounds draws attention to the announcement and suggests that Gilgal’s destiny is inherent in its very name.

[5:5]  ⁸ tn Heb “disaster,” or “nothing”; NIV “Bethel will be reduced to nothing.”

[7:8]  ⁵ tn Heb “And I will no longer pass over him.”

[8:2]  ⁶ tn There is a wordplay here. The Hebrew word קֵץ (qets, “end”) sounds like קָיִץ (qayits, “summer fruit”). The summer fruit arrived toward the end of Israel’s agricultural year; Israel’s national existence was similarly at an end.

[8:2]  ⁷ tn Heb “I will no longer pass over him.”