Amos 9:2-3

9:2 Even if they could dig down into the netherworld, ¹ 

my hand would pull them up from there.

Even if they could climb up to heaven,

I would drag them down from there.

9:3 Even if they were to hide on the top of Mount Carmel,

I would hunt them down and take them from there.

Even if they tried to hide from me ²  at the bottom of the sea,

from there ³  I would command the Sea Serpent ⁴  to bite them.

Amos 6:2

6:2 They say to the people: ⁵ 

“Journey over to Calneh and look at it!

Then go from there to Hamath-Rabbah! ⁶ 

Then go down to Gath of the Philistines!

Are they superior to our two ⁷  kingdoms?

Is their territory larger than yours?” ⁸ 

Amos 9:4

9:4 Even when their enemies drive them into captivity, ⁹ 

from there ¹⁰  I will command the sword to kill them.

I will not let them out of my sight;

they will experience disaster, not prosperity.” ¹¹ 

[9:2]  ¹ tn Heb “into Sheol” (so ASV, NASB, NRSV), that is, the land of the dead localized in Hebrew thought in the earth’s core or the grave. Cf. KJV “hell”; NCV, NLT “the place of the dead”; NIV “the depths of the grave.”

[9:3]  ² tn Heb “from before my eyes.”

[9:3]  ³ tn Or perhaps simply, “there,” if the מ (mem) prefixed to the adverb is dittographic (note the preceding word ends in mem).

[9:3]  ⁴ sn If the article indicates a definite serpent, then the mythological Sea Serpent, symbolic of the world’s chaotic forces, is probably in view. See Job 26:13 and Isa 27:1 (where it is also called Leviathan). Elsewhere in the OT this serpent is depicted as opposing the Lord, but this text implies that even this powerful enemy of God is ultimately subject to his sovereign will.

[6:2]  ³ 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]  ⁴ tn Or “Great Hamath” (cf. NIV); or “Hamath the great” (cf. KJV, NAB, NASB, NRSV); the word “rabbah” means “great” in Hebrew.

[6:2]  ⁵ tn Heb “to these,” referring to Judah and Israel (see v. 1a).

[6:2]  ⁶ 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).

[9:4]  ⁴ tn Heb “Even if they go into captivity before their enemies.”

[9:4]  ⁵ tn Or perhaps simply, “there,” if the מ (mem) prefixed to the adverb is dittographic (note the preceding word ends in mem).

[9:4]  ⁶ tn Heb “I will set my eye on them for disaster, not good.”