Amos 7:4

7:4 The sovereign Lord showed me this: I saw ¹  the sovereign Lord summoning a shower of fire. ²  It consumed the great deep and devoured the fields.

Amos 7:7

7:7 He showed me this: I saw ³  the sovereign One ⁴  standing by a tin ⁵  wall holding tin in his hand.

Amos 8:1

More Visions and Messages of Judgment

8:1 The sovereign Lord showed me this: I saw ⁶  a basket of summer fruit. ⁷ 

Jeremiah 1:11-16

Visions Confirming Jeremiah’s Call and Commission

1:11 Later the Lord asked me, “What do you see, Jeremiah?” I answered, “I see a branch of an almond tree.” 1:12 Then the Lord said, “You have observed correctly. This means ⁸  I am watching to make sure my threats are carried out.” ⁹ 

1:13 The Lord again asked me, “What do you see?” I answered, “I see a pot of boiling water; it is tipped toward us from the north.” ¹⁰  1:14 Then the Lord said, “This means ¹¹  destruction will break out from the north on all who live in the land. 1:15 For I will soon summon all the peoples of the kingdoms of the north,” says the Lord. “They will come and their kings will set up their thrones ¹²  near the entrances of the gates of Jerusalem. ¹³  They will attack all the walls surrounding it, and all the towns in Judah. ¹⁴  1:16 In this way ¹⁵  I will pass sentence ¹⁶  on the people of Jerusalem and Judah ¹⁷  because of all their wickedness. For they rejected me and offered sacrifices to other gods, worshiping what they made with their own hands.” ¹⁸ 

Jeremiah 24:1

Good Figs and Bad Figs

24:1 The Lord showed me two baskets of figs sitting before his temple. This happened after King Nebuchadnezzar of Babylon deported Jehoiakim’s son, King Jeconiah of Judah. He deported him and the leaders of Judah, along with the craftsmen and metal workers, and took them to Babylon. ¹⁹ 

Ezekiel 11:25

11:25 So I told the exiles everything ²⁰  the Lord had shown me.

Zechariah 1:20

1:20 Next the Lord showed me four blacksmiths. ²¹ 

[7:4]  ¹ tn Heb “behold” or “look.”

[7:4]  ² 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).

[7:7]  ³ tn Heb “behold” or “look.”

[7:7]  ⁴ tn Or “the Lord.” The Hebrew term translated “sovereign One” here and in the following verse is אֲדֹנָי (’adonay).

[7:7]  ⁵ tn The Hebrew word אֲנָךְ (’anakh, “tin”) occurs only in this passage (twice in this verse and twice in the following verse). (Its proposed meaning is based on an Akkadian cognate annaku.) The tin wall of the vision, if it symbolizes Israel, may suggest weakness and vulnerability to judgment. See S. M. Paul, Amos (Hermeneia), 233-35. The symbolic significance of God holding tin in his hand and then placing tin among the people is unclear. Possibly the term אֲנָךְ in v. 8b is a homonym meaning “grief” (this term is attested in postbiblical Hebrew). In this case there is a wordplay, the אֲנָךְ (“tin”) of the vision suggesting the אֲנָךְ (“grief”) that judgment will bring upon the land. See F. I. Andersen and D. N. Freedman, Amos (AB), 759. Another option is to maintain the meaning “tin” and understand that the Lord has ripped off a piece of the tin wall and placed it in front of all to see. Their citadels, of which the nation was so proud and confident, are nothing more than tin fortresses. The traditional interpretation of these verses (reflected in many English versions) understands the term אֲנָךְ to mean “lead,” and by extension, “plumb line.” In this case, one may translate: “I saw the sovereign one standing by a wall built true to plumb holding a plumb line in his hand. The Lord said to me, ‘What do you see, Amos?’ I said, ‘A plumb line.’ The sovereign one then said, ‘Look, I am about to place a plumb line among my people…’” According to this view, the plumb line symbolizes God’s moral standards by which he will measure Israel to see if they are a straight or crooked wall.

[8:1]  ⁶ tn Heb “behold” or “look.”

[8:1]  ⁷ sn The basket of summer fruit (also in the following verse) probably refers to figs from the summer crop, which ripens in August-September. See O. Borowski, Agriculture in Iron Age Israel, 115.

[1:12]  ⁸ tn This represents the Hebrew particle (כִּי, ki) that is normally rendered “for” or “because.” The particle here is meant to give the significance of the vision, not the rationale for the statement “you have observed correctly.”

[1:12]  ⁹ tn Heb “watching over my word to do it.”

[1:13]  ¹⁰ tn Heb “a blown upon [= heated; boiling] pot and its face from the face of the north [= it is facing away from the north].”

[1:14]  ¹¹ tn There is nothing in the Hebrew text for these words but it is implicit in the connection. Once again the significance of the vision is spelled out. Compare the translator’s note on v. 12.

[1:15]  ¹² tn Heb “they will each set up.” The pronoun “they” refers back to the “kingdoms” in the preceding sentence. However, kingdoms do not sit on thrones; their kings do. This is an example of a figure of speech called metonymy where the kingdom is put for its king. For a similar use see 2 Chr 12:8.

[1:15]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:15]  ¹⁴ tn Or “They will come and set up their thrones in the entrances of the gates of Jerusalem. They will destroy all the walls surrounding it and also destroy all the towns in Judah.” The text of v. 15b reads in Hebrew, “they will each set up his throne [near? in?] the entrance of the gates of Jerusalem and against all its walls…and against all the towns….” Commentators are divided over whether the passage refers to the kings setting up their thrones after victory in preparation for passing judgment on their defeated enemies in the city or whether it refers to setting up siege against it. There is no Hebrew preposition before the word for “the entrance” so that it could be “in” (which would imply victory) or “at/near” (which would imply siege), and the same verb + object (i.e., “they will set up their thrones”) governs all the locative statements. It is most often taken to refer to the aftermath of victory because of the supposed parallel in Jer 43:8-13 and the supposed fulfillment in Jer 39:3. Though this may fit well with the first part of the compound expression, it does not fit well with the latter part which is most naturally taken to refer to hostile attacks against Jerusalem and the other cities of Judah. The translation given in the text is intended to reflect the idea of an army setting up for siege. The alternate translation is intended to reflect the other view.

[1:16]  ¹⁵ tn The Hebrew particle (the vav [ו] consecutive), which is often rendered in some English versions as “and” and in others is simply left untranslated, is rendered here epexegetically, reflecting a summary statement.

[1:16]  ¹⁶ sn The Hebrew idiom (literally “I will speak my judgments against”) is found three other times in Jeremiah (4:12; 39:5; 52:9), where it is followed by the carrying out of the sentence. Here the carrying out of the sentence precedes in v. 15.

[1:16]  ¹⁷ tn Heb “on them.” The antecedent goes back to Jerusalem and the cities of Judah (i.e., the people in them) in v. 15.

[1:16]  ¹⁸ tn I.e., idols.

[24:1]  ¹⁹ sn See 2 Kgs 24:10-17 (especially vv. 14-16). Nebuchadnezzar left behind the poorest people of the land under the puppet king Zedekiah. Jeconiah has already been referred to earlier in 13:18; 22:25-26. The deportation referred to here occurred in 597 b.c. and included the priest Ezekiel.

[11:25]  ²⁰ tn Heb “all the words of.”

[1:20]  ²¹ tn Heb “craftsmen” (so NASB, NIV; KJV “carpenters”), a generic term which can mean “metalworker, smith, armorer” (HALOT 358 s.v. חָרָשׁ). “Blacksmiths” was chosen for the present translation because of its relative familiarity among contemporary English readers.