Discovery BoxIsaiah 34:8
Context34:8 For the Lord has planned a day of revenge, 1
a time when he will repay Edom for her hostility toward Zion. 2
Isaiah 59:18
Context59:18 He repays them for what they have done,
dispensing angry judgment to his adversaries
and punishing his enemies. 3
He repays the coastlands. 4
Isaiah 65:5-7
Context65:5 They say, ‘Keep to yourself!
Don’t get near me, for I am holier than you!’
These people are like smoke in my nostrils,
like a fire that keeps burning all day long.
I will not keep silent, but will pay them back;
I will pay them back exactly what they deserve, 6
65:7 for your sins and your ancestors’ sins,” 7 says the Lord.
“Because they burned incense on the mountains
and offended 8 me on the hills,
I will punish them in full measure.” 9
Joel 3:7-16
Context3:7 Look! I am rousing them from that place to which you sold them.
I will repay you for what you have done! 10
3:8 I will sell your sons and daughters to 11 the people of Judah. 12
They will sell them to the Sabeans, 13 a nation far away.
Indeed, the Lord has spoken!
3:9 Proclaim this among the nations:
“Prepare for a holy war!
Call out the warriors!
Let all these fighting men approach and attack! 14
3:10 Beat your plowshares 15 into swords,
and your pruning hooks 16 into spears! 17
Let the weak say, ‘I too am a warrior!’ 18
3:11 Lend your aid 19 and come,
all you surrounding nations,
and gather yourselves 20 to that place.”
Bring down, O Lord, your warriors! 21
3:12 Let the nations be roused and let them go up
to the valley of Jehoshaphat,
for there I will sit in judgment on all the surrounding nations.
3:13 Rush forth with 22 the sickle, for the harvest is ripe!
Come, stomp the grapes, 23 for the winepress is full!
The vats overflow.
Indeed, their evil is great! 24
3:14 Crowds, great crowds are in the valley of decision,
for the day of the Lord is near in the valley of decision! 25
3:15 The sun and moon are darkened;
the stars withhold 26 their brightness.
3:16 The Lord roars from Zion;
from Jerusalem 27 his voice bellows out. 28
The heavens 29 and the earth shake.
But the Lord is a refuge for his people;
he is a stronghold for the citizens 30 of Israel.
Amos 1:2--2:16
Context“The Lord comes roaring 32 out of Zion;
from Jerusalem 33 he comes bellowing! 34
The shepherds’ pastures wilt; 35
the summit of Carmel 36 withers.” 37
1:3 This is what the Lord says:
“Because Damascus has committed three crimes 38 –
make that four! 39 – I will not revoke my
decree of judgment. 40
They ripped through Gilead like threshing sledges with iron teeth. 41
1:4 So I will set Hazael’s house 42 on fire;
fire 43 will consume Ben Hadad’s 44 fortresses.
1:5 I will break the bar 45 on the gate of Damascus.
I will remove 46 the ruler 47 from Wicked Valley, 48
the one who holds the royal scepter from Beth Eden. 49
The people of Aram will be deported to Kir.” 50
The Lord has spoken!
1:6 This is what the Lord says:
“Because Gaza 51 has committed three crimes 52 –
make that four! 53 – I will not revoke my decree of judgment. 54
They deported a whole community 55 and sold them 56 to Edom.
1:7 So I will set Gaza’s city wall 57 on fire;
fire 58 will consume her fortresses.
1:8 I will remove 59 the ruler 60 from Ashdod, 61
the one who holds the royal scepter from Ashkelon. 62
I will strike Ekron 63 with my hand; 64
the rest of the Philistines will also die.” 65
The sovereign Lord has spoken!
1:9 This is what the Lord says:
“Because Tyre has committed three crimes 66 –
make that four! 67 – I will not revoke my decree of judgment. 68
They sold 69 a whole community 70 to Edom;
they failed to observe 71 a treaty of brotherhood. 72
1:10 So I will set fire to Tyre’s city wall; 73
fire 74 will consume her fortresses.”
1:11 This is what the Lord says:
“Because Edom has committed three crimes 75 –
make that four! 76 – I will not revoke my decree of judgment. 77
He chased his brother 78 with a sword;
he wiped out his allies. 79
In his anger he tore them apart without stopping to rest; 80
in his fury he relentlessly attacked them. 81
1:12 So I will set Teman 82 on fire;
fire 83 will consume Bozrah’s 84 fortresses.”
1:13 This is what the Lord says:
“Because the Ammonites have committed three crimes 85 –
make that four! 86 – I will not revoke my decree of judgment. 87
They ripped open Gilead’s pregnant women 88
so they could expand their territory.
1:14 So I will set fire to Rabbah’s 89 city wall; 90
fire 91 will consume her fortresses.
War cries will be heard on the day of battle; 92
a strong gale will blow on the day of the windstorm. 93
1:15 Ammon’s 94 king will be deported; 95
he and his officials 96 will be carried off 97 together.”
The Lord has spoken!
2:1 This is what the Lord says:
“Because Moab has committed three crimes 98 –
make that four! 99 – I will not revoke my decree of judgment. 100
They burned the bones of Edom’s king into lime. 101
2:2 So I will set Moab on fire, 102
and it will consume Kerioth’s 103 fortresses.
Moab will perish 104 in the heat of battle 105
amid war cries and the blaring 106 of the ram’s horn. 107
2:3 I will remove 108 Moab’s leader; 109
I will kill all Moab’s 110 officials 111 with him.”
The Lord has spoken!
2:4 This is what the Lord says:
“Because Judah has committed three covenant transgressions 112 –
make that four! 113 – I will not revoke my decree of judgment. 114
They rejected the Lord’s law; 115
they did not obey his commands.
Their false gods, 116
to which their fathers were loyal, 117
led them astray.
2:5 So I will set Judah on fire,
and it will consume Jerusalem’s fortresses.” 118
2:6 This is what the Lord says:
“Because Israel has committed three covenant transgressions 119 –
make that four! 120 – I will not revoke my decree of judgment. 121
They sold the innocent 122 for silver,
the needy for a pair of sandals. 123
2:7 They trample 124 on the dirt-covered heads of the poor; 125
they push the destitute away. 126
A man and his father go to the same girl; 127
in this way they show disrespect 128 for my moral purity. 129
2:8 They stretch out on clothing seized as collateral;
they do so right 130 beside every altar!
They drink wine bought with the fines they have levied;
they do so right in the temple 131 of their God! 132
2:9 For Israel’s sake I destroyed the Amorites. 133
They were as tall as cedars 134
and as strong as oaks,
but I destroyed the fruit on their branches 135
and their roots in the ground. 136
2:10 I brought you up from the land of Egypt;
I led you through the wilderness for forty years
so you could take the Amorites’ land as your own.
2:11 I made some of your sons prophets
and some of your young men Nazirites. 137
Is this not true, you Israelites?”
The Lord is speaking!
2:12 “But you made the Nazirites drink wine; 138
you commanded the prophets, ‘Do not prophesy!’
2:13 Look! I will press you down,
like a cart loaded down with grain presses down. 139
2:14 Fast runners will find no place to hide; 140
strong men will have no strength left; 141
warriors will not be able to save their lives.
2:15 Archers 142 will not hold their ground; 143
fast runners will not save their lives,
nor will those who ride horses. 144
2:16 Bravehearted 145 warriors will run away naked in that day.”
The Lord is speaking!
[34:8] 1 tn Heb “for a day of vengeance [is] for the Lord.”
[34:8] 2 tn Heb “a year of repayment for the strife of Zion.” The translation assumes that רִיב (riv) refers to Edom’s hostility toward Zion. Another option is to understand רִיב (riv) as referring to the Lord’s taking up Zion’s cause. In this case one might translate, “a time when he will repay Edom and vindicate Zion.”
[59:18] 3 tn Heb “in accordance with deeds, so he repays, anger to his adversaries, repayment to his enemies.”
[59:18] 4 tn Or “islands” (KJV, NIV).
[65:6] 5 tn Heb “Look, it is written before me.”
[65:6] 6 tn Heb “I will pay back into their lap.”
[65:7] 7 tn Heb “the iniquities of your fathers.”
[65:7] 8 tn Or perhaps, “taunted”; KJV “blasphemed”; NAB “disgraced”; NASB “scorned”; NIV “defied”; NRSV “reviled.”
[65:7] 9 tn Heb “I will measure out their pay [from the] beginning into their lap,” i.e., he will give them everything they have earned.
[3:7] 10 tn Heb “I will return your recompense on your head.”
[3:8] 11 tn Heb “into the hand of.”
[3:8] 12 tn Heb “the sons of Judah.”
[3:8] 13 sn The Sabeans were Arabian merchants who were influential along the ancient caravan routes that traveled through Arabia. See also Job 1:15; Isa 43:3; 45:14; Ps 72:10.
[3:9] 14 tn Heb “draw near and go up.”
[3:10] 15 sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.
[3:10] 16 sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle.
[3:10] 17 sn This conversion of farming instruments to instruments of war is the reverse of Isa 2:4 (cf. Mic 4:3), where military weapons are transformed into tools for farming. Isaiah describes a time of kingdom blessing and prosperity, whereas Joel describes a time of eschatological conflict and judgment.
[3:10] 18 sn The “weak” individual mentioned here is apparently the farmer who has little or no military prowess or prior fighting experience. Under ordinary circumstances such a person would be ill-prepared for assuming the role of a soldier. However, in the scene that Joel is describing here even the most unlikely candidate will become a participant to be reckoned with in this final conflict.
[3:11] 19 tn This Hebrew verb is found only here in the OT; its meaning is uncertain. Some scholars prefer to read here עוּרוּ (’uru, “arouse”) or חוּשׁוּ (khushu, “hasten”).
[3:11] 20 tc The present translation follows the reading of the imperative הִקָּבְצוּ (hiqqavÿtsu) rather than the perfect with vav (ו) consecutive וְנִקְבָּצוּ (vÿniqbbatsu) of the MT.
[3:11] 21 tc Some commentators prefer to delete the line “Bring down, O
[3:13] 23 tn Heb “go down” or “tread.” The Hebrew term רְדוּ (rÿdu) may be from יָרַד (yarad, “to go down”) or from רָדָה (radah, “have dominion,” here in the sense of “to tread”). If it means “go down,” the reference would be to entering the vat to squash the grapes. If it means “tread,” the verb would refer specifically to the action of those who walk over the grapes to press out their juice. The phrase “the grapes” is supplied in the translation for clarity.
[3:13] 24 sn The immediacy of judgment upon wickedness is likened to the urgency required for a harvest that has reached its pinnacle of development. When the harvest is completely ripe, there can be no delay by the reapers in gathering the harvest. In a similar way, Joel envisions a time when human wickedness will reach such a heightened degree that there can be no further stay of divine judgment (cf. the “fullness of time” language in Gal 4:4).
[3:14] 25 sn The decision referred to here is not a response on the part of the crowd, but the verdict handed out by the divine judge.
[3:16] 27 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:16] 28 tn Heb “he sounds forth his voice.”
[3:16] 29 tn Or “the sky.” See the note on “sky” in 2:30.
[1:2] 31 tn Heb “he;” the referent (Amos) has been specified in the translation for clarity.
[1:2] 32 sn The
[1:2] 33 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:2] 34 tn Heb “gives his voice.”
[1:2] 35 tn Lexicographers debate whether there are two roots אָבַל (’aval), one signifying “mourn” and the other “be dry,” or simply one (“mourn”). The parallel verb (“withers”) might favor the first option and have the meaning “wilt away.” It is interesting to note, however, that the root appears later in the book in the context of lament (5:16; 8:8, 10; 9:5). Either 1:2 is a possible wordplay to alert the reader to the death that will accompany the judgment (the option of two roots), or perhaps the translation “mourns” is appropriate here as well (cf. KJV, NASB, NKJV, NJPS; see also D. J. A. Clines, “Was There an ’BL II ‘Be Dry’ in Classical Hebrew?” VT 42 [1992]: 1-10).
[1:2] 36 sn Carmel was a region known for its abundant plants and trees. See Isa 33:9; 35:2; Jer 50:19.
[1:2] 37 sn Loss of a land’s fertility is frequently associated with judgment in the OT and ancient Near Eastern literature.
[1:3] 38 tn Traditionally, “transgressions” or “sins.” The word refers to rebellion against authority and is used in the international political realm (see 1 Kgs 12:19; 2 Kgs 1:1; 3:5, 7; 8:22). There is debate over its significance in this context. Some relate the “rebellion” of the foreign nations to God’s mandate to Noah (Gen 9:5-7). This mandate is viewed as a treaty between God and humankind, whereby God holds humans accountable to populate the earth and respect his image as it is revealed in all people. While this option is a possible theological explanation of the message in light of the Old Testament as a whole, nothing in these oracles alludes to that Genesis passage. J. Barton suggests that the prophet is appealing to a common morality shared across the ancient Near East regarding the conduct of war since all of the oracles can be related to activities and atrocities committed in warfare (Amos’s Oracles against the Nations [SOTSMS], 39-61). The “transgression” then would be a violation of what all cultures would take as fundamental human decency. Some argue that the nations cited in Amos 1-2 had been members of the Davidic empire. Their crime would consist of violating the mutual agreements that all should have exhibited toward one another (cf. M. E. Polley, Amos and the Davidic Empire). This interpretation is connected to the notion that Amos envisions a reconstituted Davidic empire for Israel and the world (9:11-15). Ultimately, we can only speculate what lay behind Amos’ thinking. He does not specify the theological foundation of his universal moral vision, but it is clear that Amos believes that all nations are responsible before the Lord for their cruelty toward other human beings. He also assumes that even those who did not know his God would recognize their inhumane treatment of others as inherently wrong. The translation “crimes” is general enough to communicate that a standard (whether human or divine) has been breached. For a survey of the possible historical events behind each oracle, see S. M. Paul, Amos (Hermeneia).
[1:3] 39 tn Heb “Because of three violations of Damascus, even because of four.”
[1:3] 40 tn Heb “I will not bring it [or “him”] back.” The pronominal object (1) refers to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. See S. M. Paul, Amos (Hermeneia), 46-47. Another option (2) is to understand the suffix as referring to the particular nation mentioned in the oracle and to translate, “I will not take him [i.e., that particular nation] back.” In this case the
[1:3] 41 tn Heb “they threshed [or “trampled down”] Gilead with sharp iron implements” (NASB similar).
[1:4] 42 tn “Hazael’s house” (“the house of Hazael”) refers to the dynasty of Hazael.
[1:4] 43 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[1:4] 44 sn Ben-hadad may refer to Hazael’s son and successor (2 Kgs 13:3, 24) or to an earlier king (see 1 Kgs 20), perhaps the ruler whom Hazael assassinated when he assumed power.
[1:5] 45 sn The bar on the city gate symbolizes the city’s defenses and security.
[1:5] 47 tn Heb “the one who sits.” Some English versions take the Hebrew term in a collective sense as “inhabitants” (e.g., KJV, NKJV, NASB, NRSV). The context and the parallel in the next clause (“the one who holds the royal scepter”), however, suggest that the royal house is in view. For this term (יוֹשֵׁב, yoshev), see N. K. Gottwald, The Tribes of Yahweh, 512-30.
[1:5] 48 tn Heb “valley of wickedness.” Though many English versions take the Hebrew phrase בִקְעַת־אָוֶן (biq’-at ’aven) as a literal geographical place name (“Valley of Aven,” so NAB, NASB, NIV, NRSV, NLT), it appears to be a derogatory epithet for Damascus and the kingdom of Aram.
[1:5] 49 tn Many associate the name “Beth Eden” with Bit Adini, an Aramean state located near the Euphrates River, but it may be a sarcastic epithet meaning “house of pleasure.”
[1:5] 50 sn According to Amos 9:7, the Arameans originally came from Kir. The
[1:6] 51 sn Gaza was one of the five major Philistine cities (along with Ashdod, Ashkelon, Ekron, and Gath). It was considered to mark the southern limit of Canaan at the point on the coast where it was located (Gen 10:19).
[1:6] 52 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[1:6] 53 tn Heb “Because of three violations of Gaza, even because of four.”
[1:6] 54 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[1:6] 55 tn Heb “[group of] exiles.” A number of English translations take this as a collective singular and translate it with a plural (e.g., NAB, NIV, NRSV).
[1:6] 56 tn Heb “in order to hand them over.”
[1:7] 57 sn The city wall symbolizes the city’s defenses and security.
[1:7] 58 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[1:8] 60 tn Heb “the one who sits.” Some translations take this expression as a collective singular referring to the inhabitants rather than the ruler (e.g., NAB, NRSV, NLT).
[1:8] 61 sn Ashdod was one of the five major Philistine cities (along with Ashkelon, Ekron, Gaza, and Gath).
[1:8] 62 sn Ashkelon was one of the five major Philistine cities (along with Ashdod, Ekron, Gaza, and Gath).
[1:8] 63 sn Ekron was one of the five major Philistine cities (along with Ashdod, Ashkelon, Gaza, and Gath).
[1:8] 64 tn Heb “I will turn my hand against Ekron.” For other uses of the idiom, “turn the hand against,” see Ps 81:14; Isa 1:25; Jer 6:9; Zech 13:7.
[1:8] 65 tn Heb “and the remnant of the Philistines will perish.” The translation above assumes that reference is made to other Philistines beside those living in the cities mentioned. Another option is to translate, “Every last Philistine will die.”
[1:9] 66 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[1:9] 67 tn Heb “Because of three violations of Tyre, even because of four.”
[1:9] 68 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[1:9] 69 tn Heb “handed over.”
[1:9] 70 tn Heb “[group of] exiles.” A similar phrase occurs in v. 6.
[1:9] 71 tn Heb “did not remember.”
[1:9] 72 sn A treaty of brotherhood. In the ancient Near Eastern world familial terms were sometimes used to describe treaty partners. In a treaty between superior and inferior parties, the lord would be called “father” and the subject “son.” The partners in a treaty between equals referred to themselves as “brothers.” For biblical examples, see 1 Kgs 9:13; 20:32-33.
[1:10] 73 sn The city wall symbolizes the city’s defenses and security.
[1:10] 74 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[1:11] 75 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[1:11] 76 tn Heb “Because of three violations of Edom, even because of four.”
[1:11] 77 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[1:11] 78 sn It is likely that “brother” refers here to a treaty partner (see the note on the word “brotherhood” in 1:9). However, it is possible, if Israel is in view, that Edom’s ancient blood relationship to God’s people is alluded to here. Cf. NCV, NLT “their relatives, the Israelites.”
[1:11] 79 tn Or “He stifled his compassion.” The Hebrew term רָחֲמָיו (rakhamayv) is better understood here (parallel to “brother/treaty partner”) as a reference to “allies” which Edom betrayed. An Aramaic cognate is attested (see DNWSI 2:1069-70). See M. Fishbane, “The Treaty Background of Amos 1:11 and Related Matters,” JBL 89 (1970): 313-18; idem, “Critical Note: Additional Remarks on rh£myw (Amos 1:11),” JBL 91 (1972): 391-93; and M. Barré, “Amos 1:11 reconsidered,” CBQ 47 (1985) 420-27. Some argue that the clause is best translated as “and destroyed his womenfolk.” רַחַם (rakham) means “womb”; the plural here would be a metonymy for “women” and could establish a parallel with the atrocity of 1:13. See S. M. Paul, Amos (Hermeneia), 64-65.
[1:11] 80 tn Heb “his anger tore continually.” The Hebrew verb טָרַף (taraf, “tear apart”) is often used of an animal tearing apart its prey. The word picture here is that of a vicious predator’s feeding frenzy.
[1:11] 81 tn Traditionally, “he kept his fury continually.” The Hebrew term שְׁמָרָה (shÿmarah) could be taken as a Qal perfect 3rd person masculine singular with 3rd person feminine singular suffix (with mappiq omitted), “he kept it” (NASB, NKJV, NRSV). It is also possible in light of the parallelism that שָׁמַר (shamar) is a rare homonym cognate to an Akkadian verb meaning “to rage; to be furious.” Repointing the verb as שָׁמְרָה (shamÿrah, third person feminine singular), one could translate literally, “his fury raged continually” (NIV, NJPS).
[1:12] 82 sn Teman was an important region (or perhaps city) in Edom.
[1:12] 83 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[1:12] 84 sn Bozrah was a city located in northern Edom.
[1:13] 85 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[1:13] 86 tn Heb “Because of three violations of the Ammonites, even because of four.”
On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
[1:13] 87 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[1:13] 88 sn The Ammonites ripped open Gilead’s pregnant women in conjunction with a military invasion designed to expand their territory. Such atrocities, although repugnant, were not uncommon in ancient Near Eastern warfare.
[1:14] 89 sn Rabbah was the Ammonite capital.
[1:14] 90 sn The city wall symbolizes the city’s defenses and security.
[1:14] 91 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[1:14] 92 tn Heb “with a war cry in the day of battle.”
[1:14] 93 tn Heb “with wind in the day of the windstorm.”
[1:15] 94 tn Heb “their”; the referent (Ammon) has been specified in the translation for clarity.
[1:15] 95 tn Heb “will go into exile.”
[1:15] 96 tn Or “princes” (KJV, NAB, NASB, NLT); TEV “officers”; CEV “leaders.”
[1:15] 97 tn The words “will be carried off” are supplied in the translation for clarification.
[2:1] 98 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[2:1] 99 tn Heb “Because of three violations of Moab, even because of four.”
[2:1] 100 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[2:1] 101 sn The Moabites apparently desecrated the tomb of an Edomite king and burned his bones into a calcined substance which they then used as plaster (cf. Deut 27:2, 4). See S. M. Paul, Amos (Hermeneia), 72. Receiving a proper burial was very important in this culture. Desecrating a tomb or a deceased individual’s bones was considered an especially heinous act.
[2:2] 102 sn The destruction of Moab by fire is an example of a judgment in kind – as the Moabites committed the crime of “burning,” so the
[2:2] 103 sn Kerioth was an important Moabite city. See Jer 48:24, 41.
[2:2] 104 tn Or “die” (KJV, NASB, NRSV, TEV); NAB “shall meet death.”
[2:2] 105 tn Or “in the tumult.” This word refers to the harsh confusion of sounds that characterized an ancient battle – a mixture of war cries, shouts, shrieks of pain, clashes of weapons, etc.
[2:2] 106 tn Heb “sound” (so KJV, NASB, NRSV).
[2:2] 107 sn The ram’s horn (used as a trumpet) was blown to signal the approaching battle.
[2:3] 108 tn Heb “cut off” (so KJV, NASB, NRSV); NAB “root out”; NCV “bring to an end.”
[2:3] 109 tn Heb “the leader [traditionally, “judge”] from her midst.”
[2:3] 110 tn Heb “her”; the referent (Moab) has been specified in the translation for clarity.
[2:3] 111 tn Or “princes” (KJV, NAB, NASB, NLT); TEV, CEV “leaders.”
[2:4] 112 tn This is the same Hebrew term that is translated “crimes” in the previous oracles (see at 1:3). The change to “covenant transgressions” reflects the probability that the prophet is condemning the nation of Israel for violating stipulations of the Mosaic Law.
[2:4] 113 tn Heb “Because of three violations of Judah, even because of four.”
[2:4] 114 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[2:4] 115 tn Or “instruction”; NCV “teachings.”
[2:4] 116 tn Heb “lies.” This may very well be a derogatory term for idols (perhaps also at Ps. 40:4 [Heb 40:5]). Elsewhere false gods are called “vanities” (Deut 32:21; 1 Kgs 16:13, 26) and a delusion (Isa 66:3). In no other prophetic passages, however, are they called “lies.” The term could refer to the deceptions of false prophets (note Ezek 13:6-9; cf. Hab 2:3). See F. I. Andersen and D. N. Freedman, Amos (AB), 301-6.
[2:4] 117 tn Heb “after which their fathers walked.” The expression “to walk after” is an idiom meaning “to be loyal to.” See S. M. Paul, Amos (Hermeneia), 75-76.
[2:5] 118 map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:6] 119 tn For this translation see the note at 2:4.
[2:6] 120 tn Heb “Because of three violations of Israel, even because of four.”
[2:6] 121 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[2:6] 122 tn Or “honest” (CEV, NLT). The Hebrew word sometimes has a moral-ethical connotation, “righteous, godly,” but the parallelism (note “poor”) suggests a socio-economic or legal sense here. The practice of selling debtors as slaves is in view (Exod 21:2-11; Lev 25:35-55; Deut 15:12-18) See the note at Exod 21:8 and G. C. Chirichigno, Debt-Slavery in Israel and the Ancient Near East (JSOTSup). Probably the only “crime” the victim had committed was being unable to pay back a loan or an exorbitant interest rate on a loan. Some have suggested that this verse refers to bribery in legal proceedings: The innocent are “sold” in the sense that those in power pay off the elders or judges for favorable decisions (5:12; cf. Exod 23:6-7).
[2:6] 123 tn Perhaps the expression “for a pair of sandals” indicates a relatively small price or debt. Some suggest that the sandals may have been an outward token of a more substantial purchase price. Others relate the sandals to a ritual attached to the transfer of property, signifying here that the poor would be losing their inherited family lands because of debt (Ruth 4:7; cf. Deut 25:8-10). Still others emend the Hebrew form slightly to נֶעְלָם (ne’lam, “hidden thing”; from the root עָלַם, ’alam, “to hide”) and understand this as referring to a bribe.
[2:7] 124 tn Most scholars now understand this verb as derived from the root II שָׁאַף (sha’af, “to crush; to trample”), an alternate form of שׁוּף (shuf), rather than from I שָׁאַף (sha’af, “to pant, to gasp”; cf. KJV, ASV, NASB).
[2:7] 125 tn Heb “those who stomp on the dirt of the ground on the head of the poor.” It is possible to render the line as “they trample the heads of the poor into the dust of the ground,” thereby communicating that the poor are being stepped on in utter contempt (see S. M. Paul, Amos [Hermeneia], 79-80). The participial form הַשֹּׁאֲפִים (hasho’afim) is substantival and stands in apposition to the pronominal suffix on מִכְרָם (mikhram, v. 6b).
[2:7] 126 tn Heb “they turn aside the way of the destitute.” Many interpreters take “way” to mean “just cause” and understand this as a direct reference to the rights of the destitute being ignored. The injustice done to the poor is certainly in view, but the statement is better taken as a word picture depicting the powerful rich pushing the “way of the poor” (i.e., their attempt to be treated justly) to the side. An even more vivid picture is given in Amos 5:12, where the rich are pictured as turning the poor away from the city gate (where legal decisions were made, and therefore where justice should be done).
[2:7] 127 sn Most interpreters see some type of sexual immorality here (cf. KJV, NASB, NIV, NCV, NRSV, TEV, CEV, NLT), even though the Hebrew phrase הָלַךְ אֶל (halakh ’el, “go to”) never refers elsewhere to sexual intercourse. (The usual idiom is בוֹא אֶל [bo’ ’el]. However, S. M. Paul (Amos [Hermeneia], 82) attempts to develop a linguistic case for a sexual connotation here.) The precise identification of the “girl” in question is not clear. Some see the referent as a cultic prostitute (cf. NAB; v. 8 suggests a cultic setting), but the term נַעֲרָה (na’arah) nowhere else refers to a prostitute. Because of the contextual emphasis on social oppression, some suggest the exploitation of a slave girl is in view. H. Barstad argues that the “girl” is the hostess at a pagan מַרְזֵחַ (marzeakh) banquet (described at some length in 6:4-7). In his view the sin described here is not sexual immorality, but idolatry (see H. Barstad, The Religious Polemics of Amos [VTSup], 33-36). In this case, one might translate, “Father and son go together to a pagan banquet.” In light of this cultic context, F. I. Andersen and D. N. Freedman argue that this is a reference to a specific female deity (“the Girl”) and correlate this verse with 8:14 (Amos [AB], 318-19).
[2:7] 128 tn Or “pollute”; “desecrate”; “dishonor.”
[2:7] 129 tn Heb “my holy name.” Here “name” is used metonymically for God’s moral character or reputation, while “holy” has a moral and ethical connotation.
[2:8] 130 tn The words “They do so right” are supplied twice in the translation of this verse for clarification.
[2:8] 132 tn Or “gods.” The Hebrew term אֱלֹהֵיהֶם (’elohehem) may be translated “their gods” (referring to pagan gods), “their god” (referring to a pagan god, cf. NAB, NIV, NLT), or “their God” (referring to the God of Israel, cf. NASB, NRSV).
[2:9] 133 tn Heb “I destroyed the Amorites from before them.” The translation takes מִפְּנֵי (mippÿney) in the sense of “for the sake of.” See BDB 818 s.v. פָּנֻה II.6.a and H. W. Wolff, Joel and Amos (Hermeneia), 134. Another option is to take the phrase in a spatial sense, “I destroyed the Amorites, [clearing them out] from before them [i.e., Israel]” (cf. NIV, NRSV).
[2:9] 134 tn Heb “whose height was like the height of cedars.”
[2:9] 135 tn Heb “his fruit from above.”
[2:9] 136 tn Heb “and his roots from below.”
[2:11] 137 tn Or perhaps “religious devotees” (also in the following verse). The Hebrew term נָזִיר (nazir) refers to one who “consecrated” or “devoted” to God (see Num 6:1-21).
[2:12] 138 sn Nazirites were strictly forbidden to drink wine (Num 6:2-3).
[2:13] 139 tn The precise meaning of this verse is unclear. Various suggested meanings have been proposed (see S. M. Paul, Amos [Hermeneia], 94): (1) One option is to relate the verb to an Arabic verb, meaning “to hinder; to hamper,” and translate, “I am making you immobile, like a cart filled with grain is immobile.” In this case, the
[2:14] 140 tn Heb “and a place of refuge will perish from the swift.”
[2:14] 141 tn Heb “the strong will not increase his strength.”
[2:15] 142 tn Heb “the one who holds the bow.”
[2:15] 143 tn For the idiom of “holding [or “standing”] one’s ground” in battle, there is a similar phrase in Ezek 13:5; also related is the expression “to hold one’s own against” (or “to withstand”) in Judg 2:14; 2 Kgs 10:4; Dan 8:7 (see S. M. Paul, Amos [Hermeneia], 97). Other options include “will not endure” or “will not survive.”
[2:15] 144 tn The last two lines read literally, “The one fast in his feet will not rescue [his life], and the rider of the horse will not rescue his life.” The phrase “his life” does double duty in the parallelism and should be understood in both lines.
[2:16] 145 tn Or “the most stouthearted” (NAB); NRSV “those who are stout of heart.”
