Proverbs 30:21

30:21 Under three things the earth trembles, ¹ 

and under four things it cannot bear up:

Proverbs 30:24

30:24 There are four things on earth that are small, ² 

but they are exceedingly wise: ³ 

Proverbs 30:29

30:29 There are three things that are magnificent ⁴  in their step,

four things that move about magnificently: ⁵ 

Proverbs 6:16

6:16 There are six things that the Lord hates,

even ⁶  seven ⁷  things that are an abomination to him: ⁸ 

Amos 1:3

1:3 This is what the Lord says:

“Because Damascus has committed three crimes ⁹  –

make that four! ¹⁰  – I will not revoke my

decree of judgment. ¹¹ 

They ripped through Gilead like threshing sledges with iron teeth. ¹² 

Amos 1:6

1:6 This is what the Lord says:

“Because Gaza ¹³  has committed three crimes ¹⁴  –

make that four! ¹⁵  – I will not revoke my decree of judgment. ¹⁶ 

They deported a whole community ¹⁷  and sold them ¹⁸  to Edom.

Amos 1:9

1:9 This is what the Lord says:

“Because Tyre has committed three crimes ¹⁹  –

make that four! ²⁰  – I will not revoke my decree of judgment. ²¹ 

They sold ²²  a whole community ²³  to Edom;

they failed to observe ²⁴  a treaty of brotherhood. ²⁵ 

Amos 1:11

1:11 This is what the Lord says:

“Because Edom has committed three crimes ²⁶  –

make that four! ²⁷  – I will not revoke my decree of judgment. ²⁸ 

He chased his brother ²⁹  with a sword;

he wiped out his allies. ³⁰ 

In his anger he tore them apart without stopping to rest; ³¹ 

in his fury he relentlessly attacked them. ³² 

Amos 1:13

1:13 This is what the Lord says:

“Because the Ammonites have committed three crimes ³³  –

make that four! ³⁴  – I will not revoke my decree of judgment. ³⁵ 

They ripped open Gilead’s pregnant women ³⁶ 

so they could expand their territory.

Amos 2:1

2:1 This is what the Lord says:

“Because Moab has committed three crimes ³⁷  –

make that four! ³⁸  – I will not revoke my decree of judgment. ³⁹ 

They burned the bones of Edom’s king into lime. ⁴⁰ 

Amos 2:4

2:4 This is what the Lord says:

“Because Judah has committed three covenant transgressions ⁴¹  –

make that four! ⁴²  – I will not revoke my decree of judgment. ⁴³ 

They rejected the Lord’s law; ⁴⁴ 

they did not obey his commands.

Their false gods, ⁴⁵ 

to which their fathers were loyal, ⁴⁶ 

led them astray.

[30:21]  ¹ sn The Hebrew verb means “to rage; to quake; to be in tumult.” The sage is using humorous and satirical hyperbole to say that the changes described in the following verses shake up the whole order of life. The sayings assume that the new, elevated status of the individuals was not accompanied by a change in nature. For example, it was not completely unknown in the ancient world for a servant to become king, and in the process begin to behave like a king.

[30:24]  ² tn Heb “Four are the small things of the earth.” TEV has “four animals,” though in the list of four that follows, two are insects and one is a reptile.

[30:24]  ³ tn The construction uses the Pual participle with the plural adjective as an intensive; these four creatures are the very embodiment of wisdom (BDB 314 s.v. חָכַם Pu).

[30:29]  ⁴ tn The form מֵיטִיבֵי (metibe) is the Hiphil participle, plural construct. It has the idea of “doing good [in] their step.” They move about well, i.e., magnificently. The genitive would be a genitive of specification.

[30:29]  ⁵ tn The construction uses the Hiphil participle again (as in the previous line) followed by the infinitive construct of הָלַךְ (halakh). This forms a verbal hendiadys, the infinitive becoming the main verb and the participle before it the adverb.

[6:16]  ⁶ tn The conjunction has the explicative use here (R. J. Williams, Hebrew Syntax, 71, §434).

[6:16]  ⁷ sn This saying involves a numerical ladder, paralleling six things with seven things (e.g., also 30:15, 18, 21, 24, 29). The point of such a numerical arrangement is that the number does not exhaust the list (W. M. Roth, “The Numerical Sequence x / x +1 in the Old Testament,” VT 12 [1962]: 300-311; and his “Numerical Sayings in the Old Testament,” VT 13 [1965]: 86).

[6:16]  ⁸ tn Heb “his soul.”

[1:3]  ⁹ 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]  ¹⁰ tn Heb “Because of three violations of Damascus, even because of four.”

[1:3]  ¹¹ 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 Lord makes it clear that he does not intend to resume treaty relations with the nation in view. See M. L. Barré, “The Meaning of lá ásŒybnw in Amos 1:3-2:6,” JBL 105 (1986): 622.

[1:3]  ¹² tn Heb “they threshed [or “trampled down”] Gilead with sharp iron implements” (NASB similar).

[1:6]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Heb “Because of three violations of Gaza, even because of four.”

[1:6]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Heb “in order to hand them over.”

[1:9]  ¹⁹ 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]  ²⁰ tn Heb “Because of three violations of Tyre, even because of four.”

[1:9]  ²¹ 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]  ²² tn Heb “handed over.”

[1:9]  ²³ tn Heb “[group of] exiles.” A similar phrase occurs in v. 6.

[1:9]  ²⁴ tn Heb “did not remember.”

[1:9]  ²⁵ 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.

[1:11]  ²⁶ 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]  ²⁷ tn Heb “Because of three violations of Edom, even because of four.”

[1:11]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  ³² 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).

[1:13]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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.

[2:1]  ³⁷ 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]  ³⁸ tn Heb “Because of three violations of Moab, even because of four.”

[2:1]  ³⁹ 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]  ⁴⁰ 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.

[2:4]  ⁴¹ 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]  ⁴² tn Heb “Because of three violations of Judah, even because of four.”

[2:4]  ⁴³ 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]  ⁴⁴ tn Or “instruction”; NCV “teachings.”

[2:4]  ⁴⁵ 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]  ⁴⁶ 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.