Discovery BoxIsaiah 7:8
Context7:8 For Syria’s leader is Damascus,
and the leader of Damascus is Rezin.
Within sixty-five years Ephraim will no longer exist as a nation. 1
Isaiah 7:16
Context7:16 Here is why this will be so: 2 Before the child knows how to reject evil and choose what is right, the land 3 whose two kings you fear will be desolate. 4
Isaiah 8:4
Context8:4 for before the child knows how to cry out, ‘My father’ or ‘My mother,’ the wealth of Damascus and the plunder of Samaria 5 will be carried off by the king of Assyria.” 6
Isaiah 10:9
Context10:9 Is not Calneh like Carchemish?
Hamath like Arpad?
Samaria like Damascus? 7
Isaiah 10:2
Context10:2 to keep the poor from getting fair treatment,
and to deprive 8 the oppressed among my people of justice,
so they can steal what widows own,
and loot what belongs to orphans. 9
Isaiah 16:9
Context16:9 So I weep along with Jazer 10
over the vines of Sibmah.
I will saturate you 11 with my tears, Heshbon and Elealeh,
for the conquering invaders shout triumphantly
over your fruit and crops. 12
Isaiah 17:6
Context17:6 There will be some left behind,
like when an olive tree is beaten –
two or three ripe olives remain toward the very top,
four or five on its fruitful branches,”
says the Lord God of Israel.
Hosea 1:4
Context1:4 Then the Lord said to Hosea, 13 “Name him ‘Jezreel,’ because in a little while I will punish 14 the dynasty 15 of Jehu on account of the bloodshed 16 in the valley of Jezreel, 17 and I will put an end to the kingdom 18 of Israel. 19
Hosea 1:6
Context1:6 She conceived again and gave birth to a daughter. Then the Lord 20 said to him, “Name her ‘No Pity’ (Lo-Ruhamah) because I will no longer have pity 21 on the nation 22 of Israel. For 23 I will certainly not forgive 24 their guilt. 25
Hosea 3:4
Context3:4 For the Israelites 26 must live many days without a king or prince, without sacrifice or sacred fertility pillar, without ephod or idols.
Hosea 5:13-14
Context5:13 When Ephraim saw 27 his sickness
and Judah saw his wound,
then Ephraim turned 28 to Assyria,
and begged 29 its great king 30 for help.
But he will not be able to heal you!
He cannot cure your wound! 31
5:14 I will be like a lion to Ephraim,
like a young lion to the house of Judah.
I myself will tear them to pieces,
then I will carry them off, and no one will be able to rescue them!
Hosea 8:8
Context8:8 Israel will be swallowed up among the nations;
they will be like a worthless piece of pottery.
Hosea 9:16-17
Context9:16 Ephraim will be struck down 32 –
their root will be dried up;
they will not yield any fruit.
Even if they do bear children,
I will kill their precious offspring.
9:17 My God will reject them,
for they have not obeyed him;
so they will be fugitives among the nations.
Hosea 10:14
Context10:14 The roar of battle will rise against your people;
all your fortresses will be devastated,
just as Shalman devastated 33 Beth Arbel on the day of battle,
when mothers were dashed to the ground with their children.
Hosea 13:7-8
Context13:7 So 34 I will pounce on them like a lion; 35
like a leopard I will lurk by the path.
13:8 I will attack them like a bear robbed of her cubs –
I will rip open their chests.
I will devour them there like a lion –
like a wild animal would tear them apart.
Hosea 13:15-16
Context13:15 Even though he flourishes like a reed plant, 36
a scorching east wind will come,
a wind from the Lord rising up from the desert.
As a result, his spring will dry up; 37
his well will become dry.
That wind 38 will spoil all his delightful foods
in the containers in his storehouse.
13:16 (14:1) 39 Samaria will be held guilty, 40
because she rebelled against her God.
They will fall by the sword,
their infants will be dashed to the ground –
their 41 pregnant women will be ripped open.
Amos 2:6-9
Context2:6 This is what the Lord says:
“Because Israel has committed three covenant transgressions 42 –
make that four! 43 – I will not revoke my decree of judgment. 44
They sold the innocent 45 for silver,
the needy for a pair of sandals. 46
2:7 They trample 47 on the dirt-covered heads of the poor; 48
they push the destitute away. 49
A man and his father go to the same girl; 50
in this way they show disrespect 51 for my moral purity. 52
2:8 They stretch out on clothing seized as collateral;
they do so right 53 beside every altar!
They drink wine bought with the fines they have levied;
they do so right in the temple 54 of their God! 55
2:9 For Israel’s sake I destroyed the Amorites. 56
They were as tall as cedars 57
and as strong as oaks,
but I destroyed the fruit on their branches 58
and their roots in the ground. 59
Amos 3:9-15
Context3:9 Make this announcement in 60 the fortresses of Ashdod
and in the fortresses in the land of Egypt.
Say this:
“Gather on the hills around Samaria! 61
Observe the many acts of violence 62 taking place within the city, 63
the oppressive deeds 64 occurring in it.” 65
3:10 “They do not know how to do what is right.” (The Lord is speaking.)
“They store up 66 the spoils of destructive violence 67 in their fortresses.
3:11 Therefore,” says the sovereign Lord, “an enemy will encircle the land. 68
He will take away your power; 69
your fortresses will be looted.”
3:12 This is what the Lord says:
“Just as a shepherd salvages from the lion’s mouth a couple of leg bones or a piece of an ear,
so the Israelites who live in Samaria will be salvaged. 70
They will be left with just a corner of a bed, 71
and a part 72 of a couch.”
3:13 Listen and warn 73 the family 74 of Jacob! 75
The sovereign Lord, the God who commands armies, 76 is speaking!
3:14 “Certainly when 77 I punish Israel for their 78 covenant transgressions, 79
I will destroy 80 Bethel’s 81 altars.
The horns 82 of the altar will be cut off and fall to the ground.
3:15 I will destroy both the winter and summer houses. 83
The houses filled with ivory 84 will be ruined,
the great 85 houses will be swept away.” 86
The Lord is speaking!
Amos 5:25-27
Context5:25 You did not bring me 87 sacrifices and grain offerings during the forty years you spent in the wilderness, family 88 of Israel.
5:26 You will pick up your images 89 of Sikkuth, 90 your king, 91
and Kiyyun, 92 your star god, which you made for yourselves,
5:27 and I will drive you into exile beyond Damascus,” says the Lord.
He is called the God who commands armies!
Amos 6:7-11
Context6:7 Therefore they will now be the first to go into exile, 93
and the religious banquets 94 where they sprawl on couches 95 will end.
6:8 The sovereign Lord confirms this oath by his very own life. 96
The Lord, the God who commands armies, is speaking:
“I despise Jacob’s arrogance;
I hate their 97 fortresses.
I will hand over to their enemies 98 the city of Samaria 99 and everything in it.”
6:9 If ten men are left in one house, they too will die. 6:10 When their close relatives, the ones who will burn the corpses, 100 pick up their bodies to remove the bones from the house, they will say to anyone who is in the inner rooms of the house, “Is anyone else with you?” He will respond, “Be quiet! Don’t invoke the Lord’s name!” 101
6:11 Indeed, look! The Lord is giving the command. 102
He will smash the large house to bits,
and the small house into little pieces.
Amos 8:14--9:10
Context8:14 These are the ones who now take oaths 103 in the name of the sinful idol goddess 104 of Samaria.
They vow, 105 ‘As surely as your god 106 lives, O Dan,’ or ‘As surely as your beloved one 107 lives, O Beer Sheba!’
But they will fall down and not get up again.”
9:1 I saw the sovereign One 108 standing by the altar 109 and he said, “Strike the tops of the support pillars, 110 so the thresholds shake!
Knock them down on the heads of all the people, 111
and I will kill the survivors 112 with the sword.
No one will be able to run away; 113
no one will be able to escape. 114
9:2 Even if they could dig down into the netherworld, 115
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 116 at the bottom of the sea,
from there 117 I would command the Sea Serpent 118 to bite them.
9:4 Even when their enemies drive them into captivity, 119
from there 120 I will command the sword to kill them.
I will not let them out of my sight;
they will experience disaster, not prosperity.” 121
9:5 The sovereign Lord who commands armies will do this. 122
He touches the earth and it dissolves; 123
all who live on it mourn.
The whole earth 124 rises like the River Nile, 125
and then grows calm 126 like the Nile in Egypt. 127
9:6 He builds the upper rooms of his palace 128 in heaven
and sets its foundation supports 129 on the earth. 130
He summons the water of the sea
and pours it out on the earth’s surface.
The Lord is his name.
9:7 “You Israelites are just like the Ethiopians in my sight,” 131 says the Lord.
“Certainly I brought Israel up from the land of Egypt,
but I also brought the Philistines from Caphtor 132 and the Arameans from Kir. 133
9:8 Look, the sovereign Lord is watching 134 the sinful nation, 135
and I will destroy it from the face of the earth.
But I will not completely destroy the family 136 of Jacob,” says the Lord.
9:9 “For look, I am giving a command
and I will shake the family of Israel together with all the nations.
It will resemble a sieve being shaken,
when not even a pebble falls to the ground. 137
9:10 All the sinners among my people will die by the sword –
the ones who say, ‘Disaster will not come near, it will not confront us.’
Micah 1:4-9
Context1:4 The mountains will disintegrate 138 beneath him,
and the valleys will be split in two. 139
The mountains will melt 140 like wax in a fire,
the rocks will slide down like water cascading down a steep slope. 141
1:5 All this is because of Jacob’s rebellion
and 142 the sins of the nation 143 of Israel.
How has Jacob rebelled, you ask? 144
Samaria epitomizes their rebellion! 145
Where are Judah’s pagan worship centers, you ask? 146
They are right in Jerusalem! 147
1:6 “I will turn Samaria 148 into a heap of ruins in an open field –
vineyards will be planted there! 149
I will tumble 150 the rubble of her stone walls 151 down into the valley,
and tear down her fortifications to their foundations. 152
1:7 All her carved idols will be smashed to pieces;
all her metal cult statues will be destroyed by fire. 153
I will make a waste heap 154 of all her images.
Since 155 she gathered the metal 156 as a prostitute collects her wages,
the idols will become a prostitute’s wages again.” 157
1:8 For this reason I 158 will mourn and wail;
I will walk around barefoot 159 and without my outer garments. 160
I will howl 161 like a wild dog, 162
and screech 163 like an owl. 164
1:9 For Samaria’s 165 disease 166 is incurable.
It has infected 167 Judah;
it has spread to 168 the leadership 169 of my people
and has even contaminated Jerusalem! 170
[7:8] 1 tn Heb “Ephraim will be too shattered to be a nation”; NIV “to be a people.”
[7:16] 2 tn Heb “for, because.” The particle introduces the entire following context (vv. 16-25), which explains why Immanuel will be an appropriate name for the child, why he will eat sour milk and honey, and why experiencing such a diet will contribute to his moral development.
[7:16] 3 sn Since “two kings” are referred to later in the verse, the “land” must here refer to Syria-Israel.
[7:16] 4 tn Heb “the land will be abandoned, which you fear because of its two kings.” After the verb קוּץ (quts, “loathe, dread”) the phrase מִפְּנֵי (mipney, “from before”) introduces the cause of loathing/dread (see Gen 27:46; Exod 1:12; Num 22:3).
[8:4] 5 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[8:4] 6 sn The child’s name foreshadows what will happen to Judah’s enemies; when their defeat takes place, the child will be a reminder that God predicted the event and brought it to pass. As such the child will be a reminder of God’s protective presence with his people.
[10:9] 7 sn Calneh … Carchemish … Hamath … Arpad … Samaria … Damascus. The city states listed here were conquered by the Assyrians between 740-717
[10:2] 8 tn Or “rob” (ASV, NASB, NCV, NRSV); KJV “take away the right from the poor.”
[10:2] 9 tn Heb “so that widows are their plunder, and they can loot orphans.”
[16:9] 10 tn Heb “So I weep with the weeping of Jazer.” Once more the speaker (the Lord? – see v. 10b) plays the role of a mourner (see 15:5).
[16:9] 11 tc The form אֲרַיָּוֶךְ (’arayyavekh) should be emended to אֲרַוָּיֶךְ (’aravvayekh; the vav [ו] and yod [י] have been accidentally transposed) from רָוָה (ravah, “be saturated”).
[16:9] 12 tn Heb “for over your fruit and over your harvest shouting has fallen.” The translation assumes that the shouting is that of the conqueror (Jer 51:14). Another possibility is that the shouting is that of the harvesters (see v. 10b, as well as Jer 25:30), in which case one might translate, “for the joyful shouting over the fruit and crops has fallen silent.”
[1:4] 13 tn Heb “to him.” The referent (Hosea) has been specified in the translation for clarity.
[1:4] 14 tn Heb “I will visit.” The verb פָּקַד (paqad, “to visit”) has a very broad range of meanings: (1) “to pay attention to; to look at” (a) favorably: to look after; to provide for; to care for; (b) unfavorably: to seek vengeance for; to punish for; (2) militarily: (a) “to muster; to enroll”; (b) “to inspect; to review”; (3) leadership: (a) “to rule over; to oversee”; (b) Hiphil: “to appoint an overseer” (see BDB 823 s.v. פָּקַד; HALOT 955-58 s.v. פקד). In this context, the nuance “to punish” or “to take vengeance” (see 1b above) is most appropriate. Cf. KJV, ASV “I will avenge”; NAB, NASB, NRSV “I will punish.”
[1:4] 15 tn Heb “house” (so NAB, NRSV); NCV “family”; CEV “descendants.”
[1:4] 16 tn The plural form of דָּם (dam, “blood”) refers to “bloodshed” (BDB 196 s.v. דָּם 2.f). This is an example of a plural of abnormal condition (GKC 400 §124.n). The plural is used to represent natural objects which are found in an unnatural or abnormal condition. The plural is used because the natural object is normally found as a whole or in one unit, but in the abnormal condition the object is found in many parts. Normally, blood is contained as a whole within the body. However, when a brutal murder occurs, blood is shed and literally spilled all over the place. Cf. NIV “the massacre”; TEV, CEV, NLT “the murders.”
[1:4] 17 tn Heb “I will visit the bloodshed of Jezreel upon the house of Jehu.”
[1:4] 18 tn Heb “the kingdom of the house of Israel” (so NAB, NASB, NRSV). This has been simplified in the translation for stylistic reasons.
[1:4] 19 sn The proper name יִזְרְעֶאל (yizré’e’l, “Jezreel”) sounds like יִשְׂרָאֵל (yisra’el, “Israel”). This phonetic wordplay associates the sin at Jezreel with the judgment on Israel, stressing poetic justice.
[1:6] 20 tn Heb “Then he said”; the referent (the
[1:6] 21 sn The negative particle לאֹ (lo’, “no, not”) and the root רָחַם (rakham, “compassion”) are repeated in 1:6, creating a wordplay between the name Lo-Ruhamah (literally “No-Pity”) and the announcement of divine judgment, “I will no longer have pity on the nation of Israel.”
[1:6] 22 tn Heb “house”; cf. TEV, NLT “the people of Israel.”
[1:6] 23 tn The particle כִּי (ki) probably denotes cause (so NCV, TEV, CEV) or result here (GKC 505 §166.b; BDB 473 s.v. כִּי 3.c).
[1:6] 24 tn The verb נָשָׂא (nasa’, “to take away”) frequently denotes “to forgive” meaning to take away sin (BDB 671 s.v. נָשָׂא 3.c). The construction נָשׂא אֶשָּׂא (naso’ ’esa’, “I will certainly take away,” infinitive absolute + imperfect of the same root) repeats the root נָשָׂא for rhetorical emphasis, stressing the divine resolution not to forgive Israel.
[1:6] 25 tn The phrase “their guilt” does not appear in Hebrew, but is supplied in the translation for clarification. The ellipsis of the accusative direct object of נָשׂא אֶשָּׂא (naso’ ’esa’, “I will certainly take away”) is an example of brachyology. The accusative “guilt” must be supplied frequently with נָשַׂא (see BDB 671 s.v. נָשָׂא 3.c; e.g., Num 14:19; Isa 2:9; Ps 99:8). Many recent English versions simplify this to “forgive them” (e.g., NASB, NIV, NCV, NRSV, TEV, NLT).
[3:4] 26 tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB “people of Israel” (likewise in the following verse).
[5:13] 27 tn Hosea employs three preterites (vayyiqtol forms) in verse 13a-b to describe a past-time situation.
[5:13] 28 tn Heb “went to” (so NAB, NRSV, TEV); CEV “asked help from.”
[5:13] 29 tn Heb “sent to” (so KJV, NIV, NRSV).
[5:13] 30 tc The MT reads מֶלֶךְ יָרֵב (melekh yarev, “a contentious king”). This is translated as a proper name (“king Jareb”) by KJV, ASV, NASB. However, the stative adjective יָרֵב (“contentious”) is somewhat awkward. The words should be redivided as an archaic genitive-construct מַלְכִּי רָב (malki rav, “great king”; cf. NAB, NIV, NRSV, NLT) which preserves the old genitive hireq yod ending. This is the equivalent of the Assyrian royal epithet sarru rabbu (“the great king”). See also the tc note on the same phrase in 10:6.
[5:13] 31 tn Heb “your wound will not depart from you.”
[9:16] 32 tn Or perhaps, following the plant metaphor, “will be blighted” (NIV similar).
[10:14] 33 tn Heb “as the devastation of Shalman.” The genitive noun שַׁלְמַן (shalman, “Shalman”) functions as a subjective genitive: “as Shalman devastated [Beth Arbel].”
[13:7] 34 tn The vav consecutive + preterite form וָאֱהִי (va’ehi) introduces a consequential or result clause; cf. NAB “Therefore”; NCV “That is why.”
[13:7] 35 tn Heb “So I will be like a lion to them” (so NASB); NIV “I will come upon them like a lion.”
[13:15] 36 tc The MT reads בֵּן אַחִים יַפְרִיא (ben ’akhim yafri’, “he flourishes [as] a son of brothers”), which is awkward syntactically and enigmatic contextually. The Greek, Syriac, and Latin versions reflect a Vorlage of בֵּין אַחִים יַפְרִיד (ben ’akhim yafrid, “he causes division between brothers”). The BHS editors suggest the MT confused the common term אָח (’akh, “brother”) for the rarer term אָחוּ (’akhu, “marsh plant, reed plant” [Job 8:11] and “reed bed” [Gen 41:2, 18; HALOT 31 s.v. אָחוּ]). This is an Egyptian loanword which is also attested in Ugaritic and Old Aramaic. The original text probably read either כְּאָחוּ מַפְרִיא (kÿ’akhu mafri’, “he flourishes like a reed plant”; comparative כְּ, kaf, + noun אָחוּ, “reed” followed by Hiphil participle masculine singular from פָּרַה, parah, “to flourish”) or בֵּין אָחוּ מַפְרִיא (ben ’akhu mafri’, “he flourishes among the reeds”; preposition בֵּין, ben, “between” followed by masculine singular noun אָחוּ “reed” followed by Hiphil participle masculine singular from פָּרַה). The confusion over אָחוּ (“reed plant”) probably led to secondary scribal errors: (1) faulty word-division of אָחוּ מַפְרִיא to אָחוּם יַפְרִיא, and (2) secondary orthographic confusion of י (yod) and ו (vav) between אָחוּם and resultant אָחִים. For discussion, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:268-69. Several English versions retain the MT: “even though he thrives among his brothers” (NIV), “Though he be fruitful among his brethren” (KJV), “No matter how much you prosper more than the other tribes” (CEV), “Ephraim was the most fruitful of all his brothers (NLT). Others adopt one of the two emendations: (1) “though he flourishes among the reeds” (NEB, NASB, NJPS), and (2) “even though he flourishes like weeds” (TEV), “though he may flourish as the reed plant” (RSV).
[13:15] 37 tc The MT וְיֵבוֹשׁ (vÿyevosh, “will be ashamed”; vav + Qal imperfect 3rd person masculine singular from בּוֹשׁ, bosh, “to be ashamed”) does not fit the context. The LXX, Syriac, and Vulgate reflect a Vorlage of וְיוֹבִישׁ (vÿyovish, “will dry up”; vav + Hiphil imperfect 3rd person masculine singular from יָבַשׁ, yavash, “to be dry”; HALOT 384 s.v. יבשׁ 1). This fits well with the parallel וְיֶחֱרַב (vÿyekherav, “will become dry”; vav + Qal imperfect 3rd person masculine singular from חָרַב, kharav, “to be dry”). See Isa 42:15; 44:27; Jer 51:36. The variant read by the ancient versions is followed by almost all modern English versions (as well as KJV, ASV).
[13:15] 38 tn The term “wind” is not repeated in the Hebrew text at this point but is implied; it is supplied in the translation for clarity.
[13:16] 39 sn Beginning with 13:16, the verse numbers through 14:9 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 13:16 ET = 14:1 HT, 14:1 ET = 14:2 HT, etc., through 14:9 ET = 14:10 HT. Thus ch. 14 in the Hebrew Bible has 10 verses.
[13:16] 40 tn Or “must bear its guilt” (NIV similar); NLT “must bear the consequences of their guilt”; CEV “will be punished.”
[13:16] 41 tn Heb “his.” This is a collective singular, as recognized by almost all English versions.
[2:6] 42 tn For this translation see the note at 2:4.
[2:6] 43 tn Heb “Because of three violations of Israel, even because of four.”
[2:6] 44 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] 45 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] 46 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] 47 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] 48 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] 49 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] 50 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] 51 tn Or “pollute”; “desecrate”; “dishonor.”
[2:7] 52 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] 53 tn The words “They do so right” are supplied twice in the translation of this verse for clarification.
[2:8] 55 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] 56 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] 57 tn Heb “whose height was like the height of cedars.”
[2:9] 58 tn Heb “his fruit from above.”
[2:9] 59 tn Heb “and his roots from below.”
[3:9] 60 tn Heb “on” or “over” (also later in this verse).
[3:9] 61 sn Samaria might refer here both to the region and to the capital city (later known as Sebaste). On the other hand, there actually are hills that surround the mound upon which the city was built. The implication is that the nations can come and sit and see from those hills the sin of the capital city and its judgment.
[3:9] 62 tn The Hebrew noun carries the nuance of “panic” or “confusion.” Here it refers metonymically to the violent deeds that terrorize the oppressed.
[3:9] 63 tn Heb “in her midst” (so NAB, NASB); NIV “among her people.”
[3:9] 64 tn The translation assumes the form is an abstract plural (see Job 35:9; Eccl 4:1). Another option is to understand the form as a substantival passive participle and translate, “the oppressed” (so KJV).
[3:10] 67 tn Heb “violence and destruction.” The expression “violence and destruction” stand metonymically for the goods the oppressors have accumulated by their unjust actions.
[3:11] 68 tc The MT reads “an enemy and around the land.” It is also possible to take the MT as an exclamation (“an enemy, and all about the land!”; see S. M. Paul, Amos [Hermeneia], 118; NJPS; cf. NLT).Most scholars and versions emend the text to יְסוֹבֵב (yÿsovev, Polel imperfect), “will encircle.”
[3:11] 69 tn Heb “He will bring down your power from you.” Some emend the text to read “Your power will be brought down from you.” The shift, however, from an active to a passive sense also appears at 3:14 (“I will destroy Bethel’s altars. The horns of the altar will be cut off.”) The pronouns (“your…you”) are feminine singular, indicating that the personified city of Samaria is addressed here. Samaria’s “power” here is her defenses and/or wealth.
[3:12] 70 sn The verb translated salvaged, though often used in a positive sense of deliverance from harm, is here employed in a sarcastic manner. A shepherd would attempt to salvage part of an animal to prove that a predator had indeed killed it. In this way he could prove that he had not stolen the missing animal and absolve himself from any responsibility to repay the owner (see Exod 22:12-13).
[3:12] 71 tn Heb “with a corner of a bed.”
[3:12] 72 tn The meaning of the Hebrew word דְּמֶשֶׁק (dÿmesheq), which occurs only here, is uncertain. If not emended, it is usually related to the term ַדּמֶּשֶׂק (dammeseq) and translated as the “Damask linens” of the bed (cf. NASB “the cover”) or as “in Damascus” (so KJV, NJB, NIV). The differences in spelling (Damascus is spelled correctly in 5:27), historical considerations, and the word order make both of these derivations unlikely. Many emendations have been proposed (e.g., “a part from the foot [of a bed],” based on a different division of the Hebrew letters (cf. NEB, NRSV); “on the edge,” based on a Hebrew term not attested in the Bible (NKJV). Some suggest a resemblance to an Akkadian term which means “sideboard [of a bed],” which is sometimes incorrectly rendered “headboard” (NJPS; see S. M. Paul, Amos [Hermeneia], 121-22). Most likely another part of a bed or couch is in view, but it is difficult to be more specific.
[3:13] 73 tn Or “testify against.”
[3:13] 75 tn These words are spoken to either the unidentified heralds addressed at the beginning of v. 9, or to the Egyptians and Philistines (see v. 9b). Another possibility is that one is not to look for a specific addressee but rather appreciate the command simply as a rhetorical device to grab the attention of the listeners and readers of the prophetic message.
[3:13] 76 tn Traditionally, “the God of hosts.”
[3:14] 77 tn Heb “in the day.”
[3:14] 78 tn Heb “his.” With the referent “Israel” here, this amounts to a collective singular.
[3:14] 79 tn Traditionally, “transgressions, sins,” but see the note on the word “crimes” in 1:3.
[3:14] 80 tn Heb “punish” (so NASB, NRSV).
[3:14] 81 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[3:14] 82 sn The horns of an ancient altar projected upwards from the four corners and resembled an animal’s horns in appearance. Fugitives could seek asylum by grabbing hold of these corners (see Exod 21:14; 1 Kgs 1:50; 2:28). When the altar’s horns were cut off, there would be no place of asylum left for the
[3:15] 83 tn Heb “the winter house along with the summer house.”
[3:15] 84 tn Heb “houses of ivory.” These houses were not made of ivory, but they had ivory panels and furniture decorated with ivory inlays. See P. King, Amos, Hosea, Micah, 139-48.
[3:15] 85 tn Or “many,” cf. NAB “their many rooms.”
[3:15] 86 tn The translation assumes the form is from the Hebrew verb סָפָה (safah, “to sweep away”) rather than סוּף (suf, “to come to an end”), which is the choice of most versions. Either option effectively communicates the destruction of the structures.
[5:25] 87 tn Heb “Did you bring me…?” This rhetorical question expects a negative answer. The point seems to be this: Since sacrifices did not characterize God’s relationship with Israel during the nation’s formative years, the people should not consider them to be so fundamental. The
[5:26] 89 tn This word appears in an awkward position in the Hebrew, following “Kiyyun.” It is placed here for better sense.
[5:26] 90 tn The Hebrew term סִכּוּת (sikkut) apparently refers to Sakkuth, a Mesopotamian star god identified with Ninurta in an Ugaritic god list. The name is vocalized in the Hebrew text after the pattern of שִׁקוּץ (shiqquts, “detestable thing”). See S. M. Paul, Amos (Hermeneia), 195-96. Some English versions, following the LXX, translate as “tent” or “shrine” (NEB, NIV), pointing the term as סֻכַּת (sukkat; cf. 9:11).
[5:26] 91 tc LXX, Vulgate, and Acts 7:43 read “Moloch” (cf. KJV). The Hebrew consonants are the same for both “king” and “Moloch” (מֹלֶךְ; molekh).
[5:26] 92 tn The Hebrew term כִּיּוּן (kiyyun) apparently refers to the Mesopotamian god Kayamanu, or Saturn. The name, like “Sikkuth” in the previous line, is vocalized in the Hebrew text after the pattern of שִׁקוּץ (shiqquts, “detestable thing”). See S. M. Paul, Amos (Hermeneia), 195-96. Some versions translate as “pedestal” (NEB, NIV), relating the term to the root כּוּן (kun).
[6:7] 93 tn Heb “they will go into exile at the head of the exiles.”
[6:7] 94 sn Religious banquets. This refers to the מַרְזֵחַ (marzeakh), a type of pagan religious banquet popular among the upper class of Israel at this time and apparently associated with mourning. See P. King, Amos, Hosea, Micah, 137-61; J. L. McLaughlin, The “Marzeah” in the Prophetic Literature (VTSup). Scholars debate whether at this banquet the dead were simply remembered or actually venerated in a formal, cultic sense.
[6:7] 95 tn Heb “of the sprawled out.” See v. 4.
[6:8] 96 tn Heb “swears by his life”; or “swears by himself.”
[6:8] 97 tn Heb “his,” referring to Jacob, which stands here for the nation of Israel.
[6:8] 98 tn The words “to their enemies” are supplied in the translation for clarification.
[6:8] 99 tn Heb “the city”; this probably refers to the city of Samaria (cf. 6:1), which in turn, by metonymy, represents the entire northern kingdom.
[6:10] 100 tn The translation assumes that “their relatives” and “the ones who will burn the corpses” are in apposition. Another option is to take them as distinct individuals, in which case one could translate, “When their close relatives and the ones who will burn the corpses pick up…” The meaning of the form translated “the ones who burn the corpses” is uncertain. Another option is to translate, “the ones who prepare the corpses for burial” (NASB “undertaker”; cf. also CEV). See S. M. Paul, Amos (Hermeneia), 215-16.
[6:10] 101 tn This verse is notoriously difficult to interpret. The Hebrew text literally reads, “And he will lift him up, his uncle, and the one burning him, to bring out bones from the house. And he will say to the one who is in the inner parts of the house, ‘Is there [anyone] still with you?’ And he will say, ‘Be quiet for not to invoke the name of the
[6:11] 102 tn Or “is issuing the decree.”
[8:14] 103 tn Heb “those who swear.”
[8:14] 104 tn Heb “the sin [or “guilt”] of Samaria.” This could be a derogatory reference to an idol-goddess popular in the northern kingdom, perhaps Asherah (cf. 2 Chr 24:18, where this worship is labeled “their guilt”), or to the golden calf at the national sanctuary in Bethel (Hos 8:6, 10:8). Some English versions (e.g., NEB, NRSV, CEV) repoint the word and read “Ashimah,” the name of a goddess worshiped in Hamath in Syria (see 2 Kgs 17:30).
[8:14] 106 sn Your god is not identified. It may refer to another patron deity who was not the God of Israel, a local manifestation of the Lord that was worshiped by the people there, or, more specifically, the golden calf image erected in Dan by Jeroboam I (see 1 Kgs 12:28-30).
[8:14] 107 tc The MT reads, “As surely as the way [to] Beer Sheba lives,” or “As surely as the way lives, O Beer Sheba.” Perhaps the term דֶּרֶךְ (derekh, “the way”) refers to the pilgrimage route to Beersheba (see S. M. Paul, Amos [Hermeneia], 272) or it may be a title for a god. The notion of pilgrimage appears elsewhere in the book (cf. 4:4-5; 5:4-5; 8:12). The translation above assumes an emendation to דֹּדְךְ (dodÿkh, “your beloved” or “relative”; the term also is used in 6:10) and understands this as referring either to the Lord (since other kinship terms are used of him, such as “Father”) or to another deity that was particularly popular in Beer Sheba. Besides the commentaries, see S. M. Olyan, “The Oaths of Amos 8:14” Priesthood and Cult in Ancient Israel, 121-49.
[9:1] 108 tn Or “the Lord.” The Hebrew term translated “sovereign One” here is אֲדֹנָי (’adonay).
[9:1] 109 sn The altar is perhaps the altar at Bethel.
[9:1] 110 tn Or “the capitals.” The Hebrew singular form is collective.
[9:1] 111 tn Heb “cut them off on the head of all of them.” The translation assumes the objective suffix on the verb refers to the tops of the pillars and that the following prepositional phrase refers to the people standing beneath. Another option is to take this phrase as referring to the pillars, in which case one could translate, “Knock all the tops of the pillars off.”
[9:1] 112 tn Heb “the remnant of them.” One could possibly translate, “every last one of them” (cf. NEB “to the last man”). This probably refers to those who survive the collapse of the temple, which may symbolize the northern kingdom.
[9:1] 113 tn Heb “a fugitive belonging to them will not run away.”
[9:1] 114 tn Heb “a survivor belonging to them will not escape.”
[9:2] 115 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] 116 tn Heb “from before my eyes.”
[9:3] 117 tn Or perhaps simply, “there,” if the מ (mem) prefixed to the adverb is dittographic (note the preceding word ends in mem).
[9:3] 118 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
[9:4] 119 tn Heb “Even if they go into captivity before their enemies.”
[9:4] 120 tn Or perhaps simply, “there,” if the מ (mem) prefixed to the adverb is dittographic (note the preceding word ends in mem).
[9:4] 121 tn Heb “I will set my eye on them for disaster, not good.”
[9:5] 122 tn The words “will do this” are supplied in the translation for clarification.
[9:5] 123 tn Or “melts.” The verb probably depicts earthquakes and landslides. See v. 5b.
[9:5] 125 tn Heb “the Nile.” The word “River” is supplied in the translation for clarity.
[9:5] 126 tn Or “sinks back down.”
[9:5] 127 sn See Amos 8:8, which is very similar to this verse.
[9:6] 128 tc The MT reads “his steps.” If this is correct, then the reference may be to the steps leading up to the heavenly temple or the throne of God (cf. 1 Kgs 10:19-20). The prefixed מ (mem) may be dittographic (note the preceding word ends in mem). The translation assumes an emendation to עֲלִיָּתוֹ (’aliyyato, “his upper rooms”).
[9:6] 129 tn Traditionally, “vault” (so ASV, NAB, NRSV). The precise meaning of this word in this context is unclear. Elsewhere it refers to objects grouped or held together. F. I. Andersen and D. N. Freedman (Amos [AB], 845-46) suggest the foundational structure of a building is in view.
[9:6] 130 sn Verse 6a pictures the entire universe as a divine palace founded on the earth and extending into the heavens.
[9:7] 131 tn The Hebrew text has a rhetorical question, “Are you children of Israel not like the Cushites to me?” The rhetorical question has been converted to an affirmative statement in the translation for clarity. See the comment at 8:8.
[9:7] 132 sn Caphtor may refer to the island of Crete.
[9:7] 133 tn The second half of v. 7 is also phrased as a rhetorical question in the Hebrew text, “Did I not bring Israel up from the land of Egypt, and the Philistines from Caphtor, and Aram from Kir?” The translation converts the rhetorical question into an affirmation for clarity.
[9:8] 134 tn Heb “the eyes of the sovereign
[9:8] 136 tn Heb “house” (also in the following verse).
[9:9] 137 tn Heb “like being shaken with a sieve, and a pebble does not fall to the ground.” The meaning of the Hebrew word צְרוֹר (tsÿror), translated “pebble,” is unclear here. In 2 Sam 17:13 it appears to refer to a stone. If it means “pebble,” then the sieve described in v. 6 allows the grain to fall into a basket while retaining the debris and pebbles. However, if one interprets צְרוֹר as a “kernel of grain” (cf. NASB, NIV, NKJV, NLT) then the sieve is constructed to retain the grain and allow the refuse and pebbles to fall to the ground. In either case, the simile supports the last statement in v. 8 by making it clear that God will distinguish between the righteous (the grain) and the wicked (the pebbles) when he judges, and will thereby preserve a remnant in Israel. Only the sinners will be destroyed (v. 10).
[1:4] 138 tn Or “melt” (NAB, NASB, NIV, NRSV, NLT). This is a figurative description of earthquakes, landslides, and collapse of the mountains, rather than some sort of volcanic activity (note the remainder of the verse).
[1:4] 139 sn The mountains will disintegrate…the valleys will be split in two. This imagery pictures an earthquake and accompanying landslide.
[1:4] 140 tn The words “the mountains will melt” are supplied in the translation for clarification. The simile extends back to the first line of the verse.
[1:4] 141 tn The words “the rocks will slide down” are supplied in the translation for clarification. This simile elaborates on the prior one and further develops the imagery of the verse’s first line.
[1:5] 142 tn Heb “and because of.” This was simplified in the translation for stylistic reasons.
[1:5] 144 tn Heb “What is the rebellion of Jacob?”
[1:5] 145 tn Heb “Is it not Samaria?” The negated rhetorical question expects the answer, “It certainly is!” To make this clear the question has been translated as a strong affirmative statement.
[1:5] 146 tn Heb “What are Judah’s high places?”
[1:5] 147 tn Heb “Is it not Jerusalem?” The rhetorical question expects the answer, “It certainly is!”
[1:6] 148 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[1:6] 149 tn Heb “into a planting place for vineyards.”
[1:6] 150 tn Heb “pour” (so NASB, NIV); KJV, NRSV “pour down”; NAB “throw down”; NLT “roll.”
[1:6] 151 tn Heb “her stones.” The term stones is a metonymy for the city walls whose foundations were constructed of stone masonry.
[1:6] 152 tn Heb “I will uncover her foundations.” The term “foundations” refers to the lower courses of the stones of the city’s outer fortification walls.
[1:7] 153 tn Heb “and all her prostitute’s wages will be burned with fire.”
[1:7] 154 tn Heb “I will make desolate” (so NASB).
[1:7] 155 tn Or “for” (KJV, NASB, NRSV).
[1:7] 156 tn No object is specified in the Hebrew text; the words “the metal” are supplied from the context.
[1:7] 157 tn Heb “for from a prostitute’s wages she gathered, and to a prostitute’s wages they will return.” When the metal was first collected it was comparable to the coins a prostitute would receive for her services. The metal was then formed into idols, but now the
[1:8] 158 tn The prophet is probably the speaker here.
[1:8] 159 tn Or “stripped.” The precise meaning of this Hebrew word is unclear. It may refer to walking barefoot (see 2 Sam 15:30) or to partially stripping oneself (see Job 12:17-19).
[1:8] 160 tn Heb “naked.” This probably does not refer to complete nudity, but to stripping off one’s outer garments as an outward sign of the destitution felt by the mourner.
[1:8] 161 tn Heb “I will make lamentation.”
[1:8] 162 tn Or “a jackal”; CEV “howling wolves.”
[1:8] 163 tn Heb “[make] a mourning.”
[1:8] 164 tn Or perhaps “ostrich” (cf. ASV, NAB, NASB, NRSV, NLT).
[1:9] 165 tn Heb “her”; the referent (Samaria) has been specified in the translation for clarity.
[1:9] 166 tc The MT reads the plural “wounds”; the singular is read by the LXX, Syriac, and Vg.
[1:9] 169 tn Heb “the gate.” Kings and civic leaders typically conducted important business at the city gate (see 1 Kgs 22:10 for an example), and the term is understood here to refer by metonymy to the leadership who would be present at the gate.
[1:9] 170 tn Heb “to Jerusalem.” The expression “it has contaminated” do not appear in the Hebrew text, but have been supplied to fill out the parallelism with the preceding line.
