Amos 7:2-5

7:2 When they had completely consumed the earth’s vegetation, I said,

“Sovereign Lord, forgive Israel! ¹ 

How can Jacob survive? ² 

He is too weak!” ³ 

7:3 The Lord decided not to do this. ⁴  “It will not happen,” the Lord said.

7:4 The sovereign Lord showed me this: I saw ⁵  the sovereign Lord summoning a shower of fire. ⁶  It consumed the great deep and devoured the fields.

7:5 I said, “Sovereign Lord, stop!

How can Jacob survive? ⁷ 

He is too weak!” ⁸ 

Amos 9:11

The Restoration of the Davidic Dynasty

9:11 “In that day I will rebuild the collapsing hut ⁹  of David.

I will seal its ¹⁰  gaps,

repair its ¹¹  ruins,

and restore it to what it was like in days gone by. ¹² 

Isaiah 51:17-18

51:17 Wake up! Wake up!

Get up, O Jerusalem!

You drank from the cup the Lord passed to you,

which was full of his anger! ¹³ 

You drained dry

the goblet full of intoxicating wine. ¹⁴ 

51:18 There was no one to lead her

among all the children she bore;

there was no one to take her by the hand

among all the children she raised.

Jeremiah 2:27

2:27 They say to a wooden idol, ¹⁵  ‘You are my father.’

They say to a stone image, ‘You gave birth to me.’ ¹⁶ 

Yes, they have turned away from me instead of turning to me. ¹⁷ 

Yet when they are in trouble, they say, ‘Come and save us!’

Jeremiah 30:12-14

The Lord Will Heal the Wounds of Judah

30:12 Moreover, ¹⁸  the Lord says to the people of Zion, ¹⁹ 

“Your injuries are incurable;

your wounds are severe. ²⁰ 

30:13 There is no one to plead your cause.

There are no remedies for your wounds. ²¹ 

There is no healing for you.

30:14 All your allies have abandoned you. ²² 

They no longer have any concern for you.

For I have attacked you like an enemy would.

I have chastened you cruelly.

For your wickedness is so great

and your sin is so much. ²³ 

Lamentations 1:16-19

ע (Ayin)

1:16 I weep because of these things;

my eyes ²⁴  flow with tears. ²⁵ 

For there is no one in sight who can comfort me ²⁶ 

or encourage me. ²⁷ 

My children ²⁸  are desolated ²⁹ 

because an enemy has prevailed.

The Prophet Speaks:

פ (Pe)

1:17 Zion spread out her hands,

but there is no one to comfort her.

The Lord has issued a decree against Jacob;

his neighbors ³⁰  have become his enemies.

Jerusalem has become

like filthy garbage ³¹  in their midst. ³² 

Jerusalem Speaks:

צ (Tsade)

1:18 The Lord is right to judge me! ³³ 

Yes, I rebelled against his commands. ³⁴ 

Please listen, all you nations, ³⁵ 

and look at my suffering!

My young women and men

have gone into exile.

ק (Qof)

1:19 I called for my lovers, ³⁶ 

but they had deceived me.

My priests and my elders

perished in the city.

Truly they had ³⁷  searched for food

to ³⁸  keep themselves ³⁹  alive. ⁴⁰ 

Ezekiel 16:36-37

16:36 This is what the sovereign Lord says: Because your lust ⁴¹  was poured out and your nakedness was uncovered in your prostitution with your lovers, and because of all your detestable idols, and because of the blood of your children you have given to them, 16:37 therefore, take note: I am about to gather all your lovers whom you enjoyed, both all those you loved and all those you hated. I will gather them against you from all around, and I will expose your nakedness to them, and they will see all your nakedness. ⁴² 

Hosea 6:2

6:2 He will restore ⁴³  us in a very short time; ⁴⁴ 

he will heal us in a little while, ⁴⁵ 

so that we may live in his presence.

[7:2]  ¹ tn “Israel” is supplied in the translation for clarity.

[7:2]  ² tn Heb “stand” (so ASV, NAB, NASB, NRSV).

[7:2]  ³ tn Heb “small.”

[7:3]  ⁴ tn Or “changed his mind about this.”

[7:4]  ⁷ tn Heb “behold” or “look.”

[7:4]  ⁸ tc The Hebrew appears to read, “summoning to contend with fire,” or “summoning fire to contend,” but both are problematic syntactically (H. W. Wolff, Joel and Amos [Hermeneia], 292; S. M. Paul, Amos [Hermeneia], 230-31). Many emend the text to לרבב אשׁ, “(calling) for a shower of fire,” though this interpretation is also problematic (see F. I. Andersen and D. N. Freedman, Amos [AB], 746-47).

[7:5]  ¹⁰ tn Heb “stand.”

[7:5]  ¹¹ tn Heb “small.”

[9:11]  ¹³ tn The phrase translated “collapsing hut” refers to a temporary shelter (cf. NASB, NRSV “booth”) in disrepair and emphasizes the relatively weakened condition of the once powerful Davidic dynasty. Others have suggested that the term refers to Jerusalem, while still others argue that it should be repointed to read “Sukkoth,” a garrison town in Transjordan. Its reconstruction would symbolize the rebirth of the Davidic empire and its return to power (e.g., M. E. Polley, Amos and the Davidic Empire, 71-74).

[9:11]  ¹⁴ tc The MT reads a third feminine plural suffix, which could refer to the two kingdoms (Judah and Israel) or, more literally, to the breaches in the walls of the cities that are mentioned in v. 4 (cf. 4:3). Some emend to third feminine singular, since the “hut” of the preceding line (a feminine singular noun) might be the antecedent. In that case, the final nun (ן) is virtually dittographic with the vav (ו) that appears at the beginning of the following word.

[9:11]  ¹⁵ tc The MT reads a third masculine singular suffix, which could refer back to David. However, it is possible that an original third feminine singular suffix (יה-, yod-hey) has been misread as masculine (יו-, yod-vav). In later Hebrew script a ה (he) resembles a יו- (yod-vav) combination.

[9:11]  ¹⁶ tn Heb “and I will rebuild as in days of antiquity.”

[51:17]  ¹⁶ tn Heb “[you] who have drunk from the hand of the Lord the cup of his anger.”

[51:17]  ¹⁷ tn Heb “the goblet, the cup [that causes] staggering, you drank, you drained.”

[2:27]  ¹⁹ tn Heb “wood…stone…”

[2:27]  ²⁰ sn The reference to wood and stone is, of course, a pejorative reference to idols made by human hands. See the next verse where reference is made to “the gods you have made.”

[2:27]  ²¹ tn Heb “they have turned [their] backs to me, not [their] faces.”

[30:12]  ²² tn The particle כִּי (ki) here is parallel to the one in v. 5 that introduces the first oracle. See the discussion in the translator’s note there.

[30:12]  ²³ tn The pronouns in vv. 10-17 are second feminine singular referring to a personified entity. That entity is identified in v. 17 as Zion, which here stands for the people of Zion.

[30:12]  ²⁴ sn The wounds to the body politic are those of the incursions from the enemy from the north referred to in Jer 4:6; 6:1 over which Jeremiah and even God himself have lamented (Jer 8:21; 10:19; 14:17). The enemy from the north has been identified as Babylon and has been identified as the agent of God’s punishment of his disobedient people (Jer 1:15; 4:6; 25:9).

[30:13]  ²⁵ tc The translation of these first two lines follows the redivision of the lines suggested in NIV and NRSV rather than that of the Masoretes who read, “There is no one who pleads your cause with reference to [your] wound.”

[30:14]  ²⁸ tn Heb “forgotten you.”

[30:14]  ²⁹ tn Heb “attacked you like…with the chastening of a cruel one because of the greatness of your iniquity [and because] your sins are many.” The sentence has been broken down to conform to contemporary English style and better poetic scansion.

[1:16]  ³¹ tc The MT and several medieval Hebrew mss read עֵינִי עֵינִי (’eni, ’eni, “my eye, my eye”). However, the second עֵינִי (’eni) does not appear in several other medieval Hebrew mss, or in Old Greek, Syriac Peshitta or Latin Vulgate.

[1:16]  ³² tn Heb “with water.” The noun מַּיִם (mayim, “water”) functions as an adverbial accusative of manner or impersonal instrument. The term מַּיִם (mayim, “water”) is a metonymy of material (= water) for the thing formed (= tears).

[1:16]  ³³ tn Heb “For a comforter is far from me.”

[1:16]  ³⁴ tn The phrase מֵשִׁיב נַפְשִׁי (meshiv nafshi, “one who could cause my soul to return”) is a Hebrew idiom that means “one who could encourage me.” The noun נַפְשִׁי (nafshi) refers to the whole person (e.g., Gen 27:4, 25; 49:6; Lev 26:11, 30; Num 23:10; Judg 5:21; 16:30; Isa 1:14; Lam 3:24). When used with the noun נֶפֶשׁ (nefesh) the Hiphil הָשִׁיב (hashiv) of שׁוּב (shuv, “to turn, return”) means “to encourage, refresh, cheer” a person emotionally (Ruth 4:15; Pss 19:8; 23:3; Prov 25:13; Lam 1:11, 16, 19).

[1:16]  ³⁵ tn Heb “my sons.” The term “my sons” (בַנַי, banay) is a figurative description (hypocatastasis) of the former inhabitants of Jerusalem/Judah personified as the Lady Jerusalem’s children. Jerusalem mourns (and views) their devastation like a mother would her children.

[1:16]  ³⁶ tn The verb שָׁמֵם (shamem) means “to be desolated.” The verb is used used in reference to land destroyed in battle and left “deserted” (Isa 49:8; Ezek 33:28; 35:12, 15; 36:4). When used in reference to persons, it describes the aftermath of a physical attack, such as rape (2 Sam 13:20) or military overthrow of a city (Isa 54:1; Lam 1:13, 16; 3:11).

[1:17]  ³⁴ tn Heb “his neighbors,” which refers to the surrounding nations.

[1:17]  ³⁵ tn The noun II נִדָּה (niddah, “unclean thing”) has three basic categories of meaning: (1) biological uncleanness: menstruation of a woman (Lev 12:2, 5; 15:19-33 [9x]; Num 19:9, 13, 20; 31:23; Ezek 18:6; 22:10; 36:17); (2) ceremonial uncleanness: moral impurity and idolatry (Lev 20:21; 2 Chr 29:5; Ezra 9:11; Zech 13:1); and (3) physical uncleanness: filthy garbage (Lam 1:17; Ezek 7:19, 20).

[1:17]  ³⁶ tc The MT reads בֵּינֵיהֶם (bÿnehem, “in them” = “in their midst”). The BHS editors suggest that this is a textual corruption for בְּעֵינֵיהֶם (be’enehem, “in their eyes” = “in their view”). The ע (ayin) might have dropped out due to orthographic confusion.

[1:18]  ³⁷ tn Heb “The Lord himself is right.” The phrase “to judge me” is not in the Hebrew, but is added in the translation to clarify the expression.

[1:18]  ³⁸ tn Heb “His mouth.” The term “mouth” (פֶּה, peh) is a metonymy of instrument (= mouth) for the product (= words). The term פֶּה (peh) often stands for spoken words (Ps 49:14; Eccl 10:3; Isa 29:13), declaration (Gen 41:40; Exod 38:21; Num 35:30; Deut 17:6; Ezra 1:1) and commands of God (Exod 17:1; Num 14:41; 22:18; Josh 15:13; 1 Sam 15:24; 1 Chr 12:24; Prov 8:29; Isa 34:16; 62:2). When the verb מָרָה (marah, “to rebel”) is used with the accusative direct object פֶּה (peh, “mouth”) to connote disobedience to God’s commandments (Num 20:24; 1 Sam 12:14, 15; 1 Kgs 13:21) (BDB 805 s.v. פֶּה 2.c).

[1:18]  ³⁹ tc The Kethib is written עַמִּים (’ammim, “peoples”), but the Qere, followed by many medieval Hebrew mss and the ancient versions (LXX and Aramaic Targum), read הָעַמִּים (ha’ammim, “O peoples”). The Qere is probably the original reading.

[1:19]  ⁴⁰ sn The term “lovers” is a figurative expression (hypocatastasis), comparing Jerusalem’s false gods and political alliance with Assyria to a woman’s immoral lovers. The prophet Hosea uses similar imagery (Hos 2:5, 7, 10, 13).

[1:19]  ⁴¹ tn Here the conjunction כּי (ki) functions in (1) a temporal sense in reference to a past event, following a perfect: “when” (BDB 473 s.v. 2.a; cf. KJV, NASB, NIV, NRSV) or (2) a concessive sense, following a perfect: “although” (Pss 21:12; 119:83; Mic 7:8; Nah 1:10; cf. BDB 473 s.v. 2.c.β) or (3) with an intensive force, introducing a statement with emphasis: “surely, certainly” (BDB 472 s.v. 1.e). The present translation follows the third option.

[1:19]  ⁴² tn The vav (ו) prefixed to וַיָשִׁיבוּ (vayashivu) introduces a purpose clause: “they sought food for themselves, in order to keep themselves alive.”

[1:19]  ⁴³ tn The noun נֶפֶשׁ (nefesh) functions as a metonymy (= soul) of association (= life) (e.g., Gen 44:30; Exod 21:23; 2 Sam 14:7; Jon 1:14). When used with נֶפֶשׁ (nefesh), the Hiphil הָשִׁיב (hashiv) of שׁוּב (shuv, “to turn, return”) may mean “to preserve a person’s life,” that is, to keep a person alive (Lam 1:14, 19).

[1:19]  ⁴⁴ tc The LXX adds καὶ οὐχ εὗρον (kai ouc Jeuron, “but they did not find it”). This is probably an explanatory scribal gloss, indicated to explicate what appeared to be ambiguous. The LXX often adds explanatory glosses in many OT books.

[16:36]  ⁴³ tn The Hebrew word occurs only here in the OT.

[16:37]  ⁴⁶ sn Harlots suffered degradation when their nakedness was exposed (Jer 13:22, 26; Hos 2:12; Nah 3:5).

[6:2]  ⁴⁹ tn The Piel of חָיָה (khayah) may mean: (1) to keep/preserve persons alive from the threat of premature death (1 Kgs 20:31; Ezek 13:18; 18:27); (2) to restore the dead to physical life (Deut 32:39; 1 Sam 2:6; cf. NCV “will put new life in us”); or (3) to restore the dying back to life from the threat of death (Ps 71:20; BDB 311 s.v. חָיָה).

[6:2]  ⁵⁰ tn Heb “after two days” (so KJV, NIV, NRSV). The expression “after two days” is an idiom meaning “after a short time” (see, e.g., Judg 11:4; BDB 399 s.v. יוֹם 5.a).

[6:2]  ⁵¹ tn Heb “on the third day” (so NASB, NIV, NRSV), which parallels “after two days” and means “in a little while.” The “2-3” sequence is an example of graded numerical parallelism (Prov 30:15-16, 18-19, 21-23, 24-28, 29-31). This expresses the unrepentant overconfidence of Israel that the Lord’s discipline of Israel would be relatively short and that he would restore them quickly.