Amos 5:4-9

5:4 The Lord says this to the family ¹  of Israel:

“Seek me ²  so you can live!

5:5 Do not seek Bethel! ³ 

Do not visit Gilgal!

Do not journey down ⁴  to Beer Sheba!

For the people of Gilgal ⁵  will certainly be carried into exile; ⁶ 

and Bethel will become a place where disaster abounds.” ⁷ 

5:6 Seek the Lord so you can live!

Otherwise he will break out ⁸  like fire against Joseph’s ⁹  family; ¹⁰ 

the fire ¹¹  will consume

and no one will be able to quench it and save Bethel. ¹² 

5:7 The Israelites ¹³  turn justice into bitterness; ¹⁴ 

they throw what is fair and right ¹⁵  to the ground. ¹⁶ 

5:8 (But there is one who made the constellations Pleiades and Orion;

he can turn the darkness into morning

and daylight ¹⁷  into night.

He summons the water of the seas

and pours it out on the earth’s surface.

The Lord is his name!

5:9 He flashes ¹⁸  destruction down upon the strong

so that destruction overwhelms ¹⁹  the fortified places.)

[5:4]  ¹ tn Heb “house.”

[5:4]  ² sn The following verses explain what it meant to seek the Lord. Israel was to abandon the mere formalism and distorted view of God and reality that characterized religious activity at the worship sites, as well as the social injustice that permeated Israelite society. Instead the people were to repent and promote justice in the land. This call to seek the Lord echoes the challenge in 4:13 to prepare to meet him as he truly is.

[5:5]  ³ 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]  ⁴ tn Heb “cross over.”

[5:5]  ⁵ 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]  ⁶ 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]  ⁷ tn Heb “disaster,” or “nothing”; NIV “Bethel will be reduced to nothing.”

[5:6]  ⁸ tn Heb “rush.” The verb depicts swift movement.

[5:6]  ⁹ sn Here Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.

[5:6]  ¹⁰ tn Heb “house.”

[5:6]  ¹¹ tn Heb “it”; the referent (the fire mentioned in the previous line) has been supplied in the translation for clarity.

[5:6]  ¹² 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.”

[5:7]  ¹³ tn Heb “Those who”; the referent (the Israelites) has been specified in the translation for clarity. In light of vv. 11-13, it is also possible that the words are directed at a more limited group within the nation – those with social and economic power.

[5:7]  ¹⁴ tn There is an interesting wordplay here with the verb הָפַךְ (hafakh, “overturn, turn”). Israel “turns” justice into wormwood (cf. 6:12), while the Lord “turns” darkness into morning (v. 8; cf. 4:11; 8:10). Israel’s turning is for evil, whereas the Lord’s is to demonstrate his absolute power and sovereignty.

[5:7]  ¹⁵ tn Heb “they throw righteousness.”

[5:7]  ¹⁶ sn In v. 7 the prophet begins to describe the guilty Israelites, but then interrupts his word picture with a parenthetical, but powerful, description of the judge they must face (vv. 8-9). He resumes his description of the sinners in v. 10.

[5:8]  ¹⁷ tn Heb “darkens the day into night.”

[5:9]  ¹⁸ tn The precise meaning of the Hebrew verb בָּלַג (balag, translated here “flashes”) is uncertain.

[5:9]  ¹⁹ tn Heb “comes upon.” Many prefer to repoint the verb as Hiphil and translate, “he brings destruction upon the fortified places.”