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Amos 1

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*

NKJV NRSV TEV NJB
    God's Judgment on Israel's Neighbors
(1:1-2:5)
 
Introduction
1:1-2
Superscription
1:1
1:1-2 Title
1:1
  Indictment of Neighboring Peoples, Israel, and Judah
(1:2-2:16)
  Introduction
  1:2   1:2
Judgment on the Nations
(1:3-2:3)
    Judgment on the Neighboring Nations and on Israel Itself
(1:3-2:16)

1:3-5

1:3-5

Syria
1:3-5
Damascus
1:3-5
1:6-8 1:6-8 Philistia
1:6-8
Gaza and Philistia
1:6-8

1:9-10

1:9-10

Tyre
1:9-10
Tyre and Phoenicia
1:9-10
1:11-12

1:11-12

Edom
1:11-12
Edom
1:11-12
1:13-15 1:13-15 Ammon
1:13-14
Ammon
1:13-14

* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
 In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
  Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical StructureTextual Criticism, and Glossary.

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. Chapters one and two form a literary unit dealing with the sins of Israel (cf. 2:6-16). The first two verses could be the theme of the entire book. Israel's (i.e., the Northern Ten Tribes) unique relationship with YHWH causes them to be uniquely guilty of rebellion (cf. Luke 12:48). They were Covenant People and they had a Covenant assignment.

 

B. Amos begins his Sermon with judgment on the enemies of Israel:

1. all the surrounding nations

a. pagans

b. those related to the Jews (Edom by Esau; Ammon, Moab by Lot)

2. her kinsmen, Judea

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:1:1-2
 1The words of Amos, who was among the sheepherders from Tekoa, which he envisioned in visions concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam son of Joash, king of Israel, two years before the earthquake.
 2He said,
 "The Lord roars from Zion
 And from Jerusalem He utters His voice;
 And the shepherds' pasture grounds mourn,
 And the summit of Carmel dries up."

1:1 "Amos" For the supposed meanings of this rare name see Introduction, I., B.

▣ "the shepherds" This term occurs only one other time in the OT, "sheepmaster," used of Mesha, King of Moab (cf. II Kgs. 3:4). His occupation could also relate to cattle (BDB 133, cf. 7:14). This is an unusual term (BDB 667, KB 719-720) and could refer to the ownership of a special kind of diminutive sheep (BDB 838, cf. 7:15). Amos was (1) following Jewish tradition as a well-to-do businessman (sheep breeder, cf. The Jewish Study Bible, p. 1177) or (2) he was a poor herdsman and itinerant agricultural worker.

The Hebrew consonantal root mqd (KB 719-720) has many meanings.

1. to prick, to puncture

2. to clean, to shine (Arabic, "to free" or "to save").

3. a poor type of sheep

4. money (Talmud, a small coin)

5. speckled (cf. Gen. 30:32)

6. shepherd, herdsman, sheep breeder

7. title for high official (Ugaritic)

Context is crucial! Only context defines words. Cognates are only helpful when the word is rare. In Amos there are several words used to describe his occupation before his call by God.

1. nqd, 1:1

2. bqr, 7:14

3. s'n, 7:15

 

"Tekoa" The name (BDB 1075) means "to pitch a tent" (cf. Gen. 31:25; Jer: 6:3) or "to blow a trumpet" (cf. Ezek. 7:14). Tekoa is a city in the Judean desert, overlooking the Judean wilderness. It was about five miles south of Bethlehem. Isn't it amazing how many of God's leaders have come from the pastoral lifestyle?

"which he envisioned in visions" The term is literally "saw" (BDB 302, KB 301, Qal PERFECT). It is regularly used of an ecstatic vision (cf. Num. 24:4,16; Isa. 1:1; 2:1,13; Ezek. 12:27; 13:16; Micah 1:1; Hab. 1:1). It came to be one of three words used to designate a prophet (i.e., "seer," e.g., Amos 7:12; II Sam. 24:11; II Kgs. 17:13; I Chr. 21:9; 29:29; II Chr. 9:29; 12:15; 19:2; 29:25,29; 33:19; 35:15; Isa. 29:10,25; 30:10).

The fact that v. 1 mentions both "words" and "visions" may imply the two different kinds of genres that make up the prophecies of vv. 1-6 and 7-9. This is possible, but far from certain.

"the days of Uzziah king of Judah" He was a good king who reigned in Judah from 783-742 b.c. (for chart of possible dates see Appendix). The fact that the king of Judah was mentioned at all shows the prophet's theological orientation toward Jerusalem. The prophets always condemn the splitting of the tribes in 922 b.c. (cf. I Kgs. 12:16-20; II Chr. 10).

"the days of Jeroboam. . .king of Israel" This refers to Jeroboam II (BDB 914), who reigned over the Northern Ten Tribes from 786-746 b.c. (there are so many slightly differing dates, see Appendix). He was a very successful and efficient Monarch. Both Judah and Israel, at this period, were enjoying great prosperity because Assyria had defeated their traditional enemy to the north, Syria. Also, Assyria and Egypt were not expansionists during this period (see Introduction, VI).

"two years before the earthquake" This must have been a very strong earthquake because it is mentioned years later in Zech. 14:5. It may be alluded to in 8:8 and 9:1. Josephus (Antiq. 9.225) tells us that it is related to Uzziah's sin of offering of a sacrifice (cf. II Chr. 26:16-21). This is either (1) a historical statement in an attempt to precisely set the date for Amos' prophecy (Amos 1:1 is the most extensive dating attempt of any book of the OT) or (2) a way of reinforcing the judgment theme of Amos' message from YHWH.

1:2 This begins the first poetic section in Amos. It is a summary of the entire book.

SPECIAL TOPIC: HEBREW POETRY

▣ "the Lord roars" The term "roars" (BDB 980, KB 1367, Qal IMPERFECT) was also used of God's voice as thunder, Job 37:3-5 and Jer. 25:30. This seems to refer to God's judgment (cf. 3:8) based on Israel's sins amidst their covenantal knowledge of YHWH (the nations mentioned were all part of David and Solomon's kingdom and, therefore, had some knowledge of YHWH). This is similar to Joel 3:16.

The roar is the climactic moment of a lion's kill, the moment of judgment. It can refer to deliverance, as in Joel 3:16; Hosea 11:10, but in this context of God's judgment. The Shepherd (Ps. 23) has become the aggressive attacker! What a role reversal sin causes!!

For "Lord (YHWH)" see the SPECIAL TOPIC: NAMES FOR DEITY, following.

SPECIAL TOPIC: NAMES FOR DEITY

"Zion. . .Jerusalem" These two names are in a synonymous, parallel relationship (see SPECIAL TOPIC: HEBREW POETRY at 1:2). The Jews envisioned God as symbolically dwelling between the wings of the Cherubim over the Ark of the Covenant in the Holy of Holies of the temple on Mt. Moriah in Jerusalem (cf. Exod. 25:22).

Jerusalem was built on seven hills.

1. Mt. Zion was the hill on which the Jebusite citadel was located, which was not captured until David's day (cf. Josh. 15:63; II Sam. 5:6-10).

2. Mt. Moriah was the hill on which the temple was built (cf. Gen. 22:2; I Chr. 21:1-22; II Chr. 3:1).

The mention of Jerusalem as the place from which God roars was a subtle way to reject the golden calves which Jeroboam I set up (at Bethel and Dan) in Israel. God dwelt in Judah's temple (cf. 9:11), not Israel's shrines (cf. 4:4; 5:5; 8:14)!

The original meaning of both Zion (BDB 851) and Jerusalem (BDB 436) is uncertain.

"the shepherd's pasture grounds mourn, and the summit of Carmel dries up" God's judgment on mankind's sin affects nature (cf. Gen. 3; Deut. 27-28; Rom. 8:18-25; the seals and bowls judgments of Revelation). God uses nature to get mankind's attention (e.g., vv. 1c; 4:6-13; Ps. 19:1-6).

"Carmel" Carmel was a mountain range in northern Israel that runs into the Mediterranean. It's name meant "vineyard of God" (BDB 501). It was proverbial for its lush vegetation (BDB 502).

NASB (UPDATED) TEXT:1:3-5
 3Thus says the Lord,
 "For three transgressions of Damascus and for four I will not revoke its punishment,
 Because they threshed Gilead with implements of sharp iron.
 4So I will send fire upon the house of Hazael
 And it will consume the citadels of Ben-hadad.
 5I will also break the gate bar of Damascus,
 And cut off the inhabitant from the valley of Aven,
 And him who holds the scepter, from Beth-eden;
 So the people of Aram will go exiled to Kir,"
 Says the Lord.

1:3-2:3 This is a literary unit which serves a theological purpose.

1. YHWH is God of the whole earth.

2. All who sin must face His wrath.

3. His people were sinning and, even more so, because they were covenant people (cf. Luke 12:48).

This unit must have been read or heard with glee as Israelites gladly welcomed God's judgment on these neighboring nations; yes, even Judah (cf. 2:4-5). But suddenly, and surprisingly, Amos turns in climactic fashion, to Israel's sin (cf. 2:6-6:14). Their prosperity, military power, and land expansion were not a sign of God's covenantal blessing (cf. Deut. 27-29). Amos, the enforcer of Moses' Covenant, demands reckoning! The Day of the Lord would not be a blessing, but a curse (cf. 5:18-20)!

1:3 "Thus says the Lord" This prophetic formula was a way of showing that the message was not the personal opinion of the prophet, but the very word of God. How much of the message was from the prophet (specific vocabulary, literary form) is uncertain. The mood or manner of inspiration is uncertain and may have variations, but the important truth is that it is a message from God. This message, though given in a certain language, historical situation, and culture, has a relevance to all cultures and times. Hermeneutically every passage has one meaning—that which the original inspired author meant to say—but many applications or significances related to the reader/hearer's historical and cultural situation. However, the application must be directly related to the original author's intent/message!

In this context the phrase announces the judgment of YHWH on nations and peoples (cf. Jer. 47:2; 48:1; Ezek. 25:3; 30:2; Amos 1:3; 2:1).

▣ "For three transgressions of Damascus and for four" This is a standard introductory phrase in Amos (cf. 1:3,6,9,11,13; 2:1,4,6). It has also been found in other Near Eastern literature. It means that they sinned again and again.

The term "four" was used often in the ancient Near East.

1. four phases of the moon

2. four divisions of the year (NIDOTTE, vol. 1, p. 495)

In the OT itself it represented

1. compass directions (i.e., a man facing east)

2. wind directions (e.g., Dan. 7:2; 8:8)

3. corners of the earth (e.g., Isa. 11:12)

From these came its implied meaning of completeness or fullness. Also the numbers three and four equals seven, which is another OT way to show completeness; the sins of these nations were full/complete!

The term "transgressions" (BDB 833) is one of several Hebrew words which are used to describe sin and rebellion. In Amos this term takes on a sense of social sins (cf. NIDOTTE, vol. 3, p. 708). These nations rebel by attacking neighbors and relatives. Their actions show that they do not know YHWH. These nations were part of the Davidic empire and had been exposed to YHWH. The nations will be a part of a restored Davidic kingdom (cf. 9:11-15)!

Prophets often spoke of YHWH's judgment on the nations (cf. Isa. 13-23; Jer. 46-51; Ezek. 25-32). The nation of Syria is also known as Aram with Damascus as its capital. The capital stands for the nation as a whole.

NASB, NRSV"I will not revoke its punishment"
NKJV"I will not turn away its punishment"
TEV"I will certainly punish them"
NJB"I have made my decree and will not relent"

The NEGATED VERB (BDB 996, KB 1427, Hiphil IMPERFECT) is the usual VERB in the prophets to describe "repentance." In this context it refers to God. The only vocabulary available to us to describe God relates to humans. God is an eternal Spirit. We use human words to describe Him (anthropomorphisms), but He is far beyond our ability to describe.

SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT

1:3 "they threshed Gilead with implements of sharp iron" "They" refers to the Syrians.

The VERB (BDB 190, KB 218,Qal INFINITIVE CONSTRUCT) refers to an agricultural procedure of separating grain from its husk (cf. Deut. 25:4). It can be used metaphorically as II Kgs. 13:7; Isa. 21:10; Jer. 50:11; and Hosea 10:11 show. It is used of God's judgment (e.g., Micah 4:13 and Hab. 3:12).

Here it could also be metaphorical, but because of the Septuagint's translation of II Sam. 12:31, it may be literal. Whether metaphorical or literal it speaks of Syrian abuses of Israelites (possibly related to II Kgs. 13:1-9).

▣ "Gilead" This name (BDB 166) refers to the northern trans-jordan area between the Arnon and Jabbok Rivers that was given to the sons of Jacob, Reuben, and Gad. The specific atrocities of Syria (Aram) may relate to II Kgs. 8:28-29 or 10:32-33.

1:4 "I will send fire" The VERB (BDB 1018, KB 1511) is a Piel PERFECT and is parallel to "consume," "break," and "cut off." God will destroy the fortifications and dynasty of the house of Hazael (Syria, Aram). Fire is a symbol of the judgment of God on wickedness (e.g., Isa. 30:27; Jer. 21:14; Ezek. 20:47-48; Zeph. 1:18; 3:8; Mal. 4:1). See SPECIAL TOPIC: FIRE at 7:4.

▣ "Hazael" This was the usurper monarch of Syria (BDB 303, cf. II Kgs. 8:7-15). He reigned from 842-796 b.c.(?). He was a powerful military adversary to Assyria's western expansion. Syria was invaded several times, but Damascus was not taken (i.e., 841, 837, and possibly 836 b.c.)

Once Assyrian pressure was lessened Hazael attacked his southern neighbors.

1. trans-jordan area, II Kgs. 10:32-33

2. Philistia, II Kgs. 12:17

3. Judah, II Kgs. 12:17-18

 

"citadels" The term (BDB 74) is translated in various ways:

1. stronghold

2. guardroom of the palace or temple

3. fortress

The Akkadian loanword, b'rh, is used as a parallel in the Post-Exilic literature (e.g., of forts in II Chr. 17:12; 27:4 and of the temple in I Chr. 29:1; Neh. 2:8).

"Ben-haddad" This (BDB 122, cf. II Kgs. 13:3,24-25) is the son of Hazael (797-775 b.c.?). Probably his father gave him this name (in history as Ben Hadad III) because it became the common name (dynastic title) of many Syrian monarchs, like Pharaoh in Egypt or Caesar in Rome.

It is also possible that it reflects the worship of the storm god, Hadad (Ba'al or Rimmon, cf. II Kgs. 5:18). In this case it would be a condemnation on idolatry.

1:5 "the gate bar of Damascus" Literally this refers to the lock on the main gate, a large wooden beam (or sometimes a metal bar, cf. I Kgs. 4:13), which was placed horizontally across two wooden doors. Metaphorically it refers to the destruction and exile of Syria (Aram) as a nation (cf. TEV).

NASB, NKJV,
NJB"the inhabitant"
NRSV, TEV"the inhabitants"
NIV"the king"
NET"the ruler"
JB"the one enthroned"

This is a Qal ACTIVE PARTICIPLE MASCULINE SINGULAR (BDB 442, KB 444). It is obvious there is a parallel between this term and

1. v. 5c, "him who holds the scepter"

2. v. 8b, "him who holds the scepter"

The Rotherham's Emphasized Bible has in the footnote, "him that is seated = that reigneth" (p. 873).

▣ "the Valley of Aven" The term "Aven" (BDB 19) can mean

1. trouble

2. sorrow

3. wickedness

4. idolatry

It is used in several ways in Amos-Hosea.

1. a place of idolatry (here)

2. a reference to Bethel by means of a Hebrew word play (cf. Hos. 4:15; 5:8; 10:5,8)

3. a reference to wickedness (cf. Hosea 6:8; 10:8; 12:11)

4. nothingness (i.e., idolatry as vanity, cf. Amos 5:5)

Here it refers to a place somewhere in Syria. The Expositor's Bible Commentary, vol. 7, p. 284, notes that it is a Jewish word play on Baalbek, which was called Heliopolis during the Greek period. McComiskey also asserts that because of the contact between Syria and Egypt this city may possibly have taken on the name of an Egyptian city, 'On (cf. the Septuagint).

The site is geographically uncertain, but many believe that it refers to the Bukaa valley (cf. the Septuagint).

"him who holds the scepter" Originally the term "scepter" (BDB 986) referred to a wooden implement of war. Leaders were those who fought well. Their wooden weapon became a symbol of authority, rule, or power. It is used of the kings of pagan nations in Isa. 14:5; Amos 1:5,8; Zech. 10:11, but of God's power in Isa. 10:5 and His Messiah's power in Isa. 11:4.

"Beth-eden" This name means "house of pleasure" (CONSTRUCT BDB 108 and 112). Its geographical location is uncertain, but may refer to (1) a kingdom north of Aram on the bank of the Euphrates River (time of Assurnasirpal II and Shalmaneser III) or (2) Baalbek in the Bukaa Valley (time of Tiglath-pileser III).

"So the people of Syria will be exiled to Kir" We learn from 9:7 that this was their original homeland; they will be exiled to where they started from (BDB 885, cf. II Kgs. 16:9). However, its location is unknown (cf. Isa. 22:6). Most identify it as a location in Elam.

NASB (UPDATED) TEXT:1:6-8
 6Thus says the Lord,
 "For three transgressions of Gaza and for four
 I will not revoke its punishment,
 Because they deported an entire population
 To deliver it up to Edom.
 7So I will send fire upon the wall of Gaza
 And it will consume her citadels.
 8I will also cut off the inhabitant from Ashdod,
 And him who holds the scepter, from Ashkelon;
 I will even unleash My power upon Ekron,
 And the remnant of the Philistines will perish,"
 Says the Lord God.

1:6 "Gaza" This city (BDB 738) was a way of referring to the nation of Philistia. They were sea peoples from the Aegean Islands who tried to invade Egypt, but were defeated and settled on the southwestern coast of Palestine around 1200 b.c. They brought Iron Age technology with them and established control over a large area of the coastland. In vv. 6-8 four of their five major city-states are mentioned, Ashdod, Ashkelon, Ekron, and Gaza.

"because they deported an entire population" Apparently the descendants of Esau were actively involved in purchasing Hebrew slaves taken by the Philistines. Entire communities (or treaty communities) were captured and sold (cf. Joel 3:3-8).

▣ "Edom" Edom, Moab, and Ammon were relatives of the Jews. They lived in the southern trans-jordan.

1:7 "him who holds the scepter" David Allan Hubbard, Joel and Amos (Tyndale Old Testament Commentaries, pp. 133 and 136), makes the historical point that Amos is accurate regarding:

1. the Philistine cities were royal city-states surrounded by other cities ruled by those who bore the scepter of the city-state monarch (v. 7)

2. the Ammonites had a monarch and his officials (cf. v. 15; Hosea 7:3,5,7,16; 8:4)

 

1:8 "the remnant of the Philistines will perish" The Philistines (BDB 814) were a traditional enemy of Judah from the time of Joshua to David. They will be completely destroyed as a nation and as a people.

"the Lord God" This is literally Adon YHWH. Since both are translated "lord," when they occur together YHWH is translated all capitals "God." See SPECIAL TOPIC: NAMES FOR DEITY at 1:2.

NASB (UPDATED) TEXT:1:9-10
 9Thus says the Lord,
 "For three transgressions of Tyre and for four
 I will not revoke its punishment,
 Because they delivered up an entire population to Edom
 And did not remember the covenant of brotherhood.
 10So I will send fire upon the wall of Tyre,
 And it will consume her citadels."

1:9 "Tyre" This (BDB 862) refers to the nation of Phoenicia, which seems to have been made up racially of Canaanites and the Sea Peoples (Aegean Sea). This nation became the source of the fertility worship of both Ba'al and Asherah, which permeated the Northern Ten Tribes through the influence of Jezebel (cf. I Kgs. 16:31-33; 18:19,21).

SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANCIENT NEAR EAST

"because they delivered up an entire population to Edom" Homer mentions Tyre's slave trade in his Odyssey 4:288ff; 15:473ff.

▣ "did not remember the covenant of brotherhood" This refers to some type of treaty, possibly the precedent of one that was made with Solomon (cf. II Sam. 5: 11; I Kgs. 5:1-18; 9: 11- 14). It also may refer to the unnatural behavior of selling one's neighbor into slavery. All of the sins mentioned in this section deal with mankind's inhumanity toward his fellowman.

1:10 "I will send fire upon the wall of Tyre,
 And it will consume her citadels"
Tyre (capital of Phoenicia) was an island fortress that was almost impregnable. However, during Alexander the Great's move through Palestine in 332 b.c., after a seven-month siege, the city fell when the enemy built a causeway out of the rubble of the destroyed mainland city. We learn from historical documents that 6,000 were killed, 2,000 were crucified or impaled and 30,000 were sold into slavery.

NASB (UPDATED) TEXT:1:11-12
 11Thus says the Lord,
 "For three transgressions of Edom and for four
 I will not revoke its punishment,
 Because he pursued his brother with the sword,
 While he stifled his compassion;
 His anger also tore continually,
 And he maintained his fury forever.
 12So I will send fire upon Teman
 And it will consume the citadels of Bozrah."

1:11 "Edom" This (BDB 10) refers to near relatives of the Israelites through Esau, Gen. 25:19-26; 36:1-19. Edom and Israel were always at odds. Edom becomes a symbol of broken family bonds and covenants. She is often condemned in the prophets (cf. Isa. 34:5-17; 63:1-6; Jer. 49:7-22; Lam. 4:21-22; Ezek. 25:12-14; 35:1-15; Mal. 1:2-4).

Petra was its capital (cf. Ps. 137:7; Ezek. 25:12-14; Obad. 10-15; Mal. 1:2-4). It was located east of Judah in the trans-jordan region (modern Jordan).

NASB"compassion"
NKJV, NRSV,
NJB"pity"
TEV"mercy"

This term (BDB 933) can also refer to a treaty partner (i.e., "ally," NIV footnote and NET Bible).

▣ "His anger also tore continually,

 And he maintained his fury forever"

These two poetic lines are parallel. "His anger" refers to the settled, continual anger of the Edomites against the Israelis (cf. NEB). Again, God's judgment comes because of sins against people, in this case relatives.

1:12 "Teman" This (BDB 412) was a northern district of Edom (cf. Jer. 49:7,20; Obad. 9) whose capital was Bozrah.

▣ "Bozrah" This (B DB 131) refers to one of the larger northern cities of Edom located at a major oasis on "the King's Highway" (trans-jordan trade route from the Gulf of Aqaba north to Syria). It was a city of great antiquity (cf. Gen. 36:33; I Chr. 1:44).

NASB (UPDATED) TEXT:1:13-15
 13 Thus says the Lord,
 "For three transgressions of the sons of Ammon and for four
 I will not revoke its punishment,
 Because they ripped open the pregnant women of Gilead
 In order to enlarge their borders.
 14So I will kindle a fire on the wall of Rabbah
 And it will consume her citadels
 Amid war cries on the day of battle,
 And a storm on the day of tempest.
 15Their king will go into exile,
 He and his princes together," says the Lord.

1:13 "Ammon" This (BDB 769) is also a relative of the Israelis through Lot (cf. Gen. 19:30-38). The Israelites were not to confront them on their exodus because they were relatives (cf. Deut. 2:19). Ammon was located in the trans-jordan area between the Arnon and Jabbok Rivers.

▣ "Because they ripped open the pregnant women of Gilead" Gilead (BDB 166) is in the northern trans-jordan area. There is no historical reference to this specific act, but this practice was well known (cf. II Kgs. 8:12; 15:16; Hosea 13:16). However, the judgment of God falls on all of these nations because of their violent war practices.

▣ "In order to enlarge their borders" This slaughter of innocent women and children was not related to holy war, as was the Israeli attack on Jericho (cf. Josh. 6), but was simply motivated by greed for more land.

1:14 "Rabbah" This term means "the great" (BDB 913). This title was used of a city of Ammon, located at the headwaters of the Jabbok River (cf. Deut. 3:11; II Sam. 12:26; 17:27).

NASB, NJB"war cries"
NKJV, NRSV,
TEV"shouting"

This term (BDB 929) has a large semantical field:

1. raise a shout

a. for attack

b. for victory

c.  for worship

d.  for destruction

2. give a blast

Often a battle cry is linked to a trumpet blast, as in Josh. 6:5,10,16,20. Every nation had its own war cry (cf. 2:2; I Sam. 17:20,52, also see Roland deVaux, Ancient Israel, vol. 1, pp. 9,254). Israel's was linked to YHWH (cf. Jdgs. 7:20-21).

 

Amos 2

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV NRSV TEV NJB
Judgment on the Nations
(1:3-2:3)
Indictment of Neighboring Peoples; Israel and Judah
(1:2-2:16)
God's Judgment on Israel's Neighbors
(1:1-2:5)
Judgment of the Neighboring Nations and on Israel Itself
(1:3-2:16)
    Moab Moab
2:1-3 2:1-3 2:1-3 2:1-3
Judgment on Judah   Judah Judah
2:4-5 2:4-5 2:4-5 2:4-5
Judgment on Israel   God's Judgment on Israel Israel
2:6-8 2:6-8 2:6-8 2:6-8
2:9-12 2:9-11 2:9-3:2 2:9-11
  2:12   2:12-16
2:13-16 2:13-16    

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:2:1-3
 1Thus says the Lord,
 "For three transgressions of Moab and for four
 I will not revoke its punishment,
 Because he burned the bones of the king of Edom to lime.
 2So I will send fire upon Moab
 And it will consume the citadels of Kerioth;
 And Moab will die amid tumult,
 With war cries and the sound of a trumpet.
 3I will also cut off the judge from her midst
 And slay all her princes with him," says the Lord.

2:1 The literary judgment formula of chapter one continues through chapter two (cf. 1:3).

▣ "Moab" These were also relatives of the Israelis through Lot (cf. Gen. 19:30-38). The country is in the trans-jordan area just north of Edom between the Arnon and Zered Rivers.

▣ "because he burned the bones of the king of Moab to lime" These actions (i.e., 1) opening the grave; 2) removing the remains; 3) burning them; 4) mixing them to make mortar [for buildings] or plaster [for whitewashing walls]) were seen as way to humiliate and to affect negatively one's place/rest in the afterlife. This purposeful violation of that which was culturally sacred and taboo shows the level of animosity. This does not refer to cremation as a way of disposing of a dead body, but to a later desecration! It does, however, give me a chance to discuss modern concerns about cremation.

Cremation was an abominable practice to all the Near Eastern people. It is only mentioned in the Bible in connection with great crimes (cf. Gen. 28:24; Lev. 20:14; 21:9; Josh. 7:15,25). Apparently out of hatred Moab burned the king of Edom's bones and mixed them with mortar to build buildings or plaster to whitewash walls (Targums). Lime (BDB 966, cf. Isa. 33:12) was an ingredient of mortar and plaster (whitewash).

It is possible that this act is a metaphor for complete destruction (i.e., Vulgate). It is difficult to interpret VERBS that have both literal and metaphorical uses. This is especially true of poetic passages, as in the book of Amos.

SPECIAL TOPIC: CREMATION

2:2 "I will send fire" This phrase refers to

1. YHWH's judgment

2. the literal burning of cities

It is a recurrent phrase in Amos 1:4,7,10,12,14; 2:2,5 and Hosea 8:14. Fire is often sent as a cleansing agent and a symbol of God's presence! See Special Topic: Fire at 7:4.

"the citadels" See note at 1:4.

▣ "Kerioth" This is a region's or city's name. The NEB, following the LXX, translated it as "towns" (because of the DEFINITIVE ARTICLE, cf. Jer. 48:41), but the revision of the NEB, called the REB, puts the place name back into the translation (i.e., "the palaces of Kerioth"). This city is also mentioned in Jer. 48:24,41. This city (possibly Kir, cf. Isa. 15:1) had a major shrine to the Moabite fertility god, Chemosh (cf. The Mesha Stone L.12; I Kgs. 11:33).

"with war cries" See note at 1:14. War cries and trumpet blasts are often used as signals in battle. The phrase in some contexts refers to the sound of confusion and fear during battle.

▣ "the sound of the trumpet" Trumpets were used to direct troops in the field. See note at 1:14.

2:3 "the judge" This is used in the sense of monarch. The king acted as judge (cf. Micah 5:2), as God's representative (cf. Gen. 18:25; Jdgs. 11:27; Ps. 50:6; 75:7; 94:2; Isa. 33:22). The parallel phrase, "all her princes," refers to the royal family. Moab will be totally destroyed as a nation (cf. Mal. 1:2-5).

NASB (UPDATED) TEXT:2:4-5
 4Thus says the Lord,
 "For three transgressions of Judah and for four
 I will not revoke its punishment,
 Because they rejected the law of the Lord
 And have not kept His statutes;
 Their lies also have led them astray,
 Those after which their fathers walked.
 5So I will send fire upon Judah
 And it will consume the citadels of Jerusalem."

2:4 "Judah" The charges against Judah are theological (rejection of YHWH's covenant, i.e., Mosaic Laws) not social. The charges would have been denied by Judah, but apparently the same sins against YHWH which characterized Israel were also in Judah (cf. Jer. 3:6-10; Ezek. 23:1-49).

"they rejected the law of the Lord" The VERBAL "rejected" (BDB 549, KB 540, Qal INFINITIVE CONSTRUCT) is used in two seemingly opposite senses:

1. to reject or refuse someone or something (i.e., here, God's law)

2. for God refusing to reject His people. They reject Him and His covenant, prophet, and worship, but He, the covenant God, punishes them, but does not fully reject them.

The paradox is clearly seen in a series of texts from Jer. 6:30; 7:29; 14:19; and 31:37! In Amos (cf. 2:4; 5:21) and Hosea (cf. 4:6 [twice]; 9:17) YHWH rejects a generation of His people because of their willful rejection of Him and His law (cf. Hos. 4:6; 8:1,12)! All of Israel's descendants were never right with God, only those who exercised faith, repentance, and obedience!

▣ "their lies also have led them astray" This term "lies" (BDB 469) means "lie," "falsehood," or "deceptive thing." NIDOTTE, vol. 2, p. 619, characterizes it well, "emphasizes an action or word that is false, a lie, because it somehow violates God's character, word, or deed, as expressed in himself, his prophet or his creations." Psalm 40:5 and the NIV reflect this concept. The "lies" refer to false teaching and the worship of false gods (cf. Hab. 2:18). This same concept is carried over in the NT where in I John the "lie" refers to unbelief in Jesus, the ultimate sin and covenant incompatibility.

"their fathers walked" This is an idiomatic way of asserting that this generation, as well as previous generations, faithfully worshiped the fertility gods of Canaan (i.e., Ba'al and Asherah/Astarte).

2:5 This is a reference to the Babylonian Exile that will befall Judah in the days ahead (i.e., 586-539 b.c.).

NASB (UPDATED) TEXT:2:6-8
 6Thus says the Lord,
 "For three transgressions of Israel and for four
 I will not revoke its punishment,
 Because they sell the righteous for money
 And the needy for a pair of sandals.
 7These who pant after the very dust of the earth on the head of the helpless
 Also turn aside the way of the humble;
 And a man and his father resort to the same girl
 In order to profane My holy name.
 8On garments taken as pledges they stretch out beside every altar,
 And in the house of their God they drink the wine of those who have been fined.

2:6 "Israel" Amos got the attention of the audience by first proclaiming judgment against the surrounding enemies, then by proclaiming judgment on Israel's brothers (Judah), but now he shocked them by turning to God's judgment of them!

▣ "Because they sell the righteous for money" Because of the allusion to slavery by Edom, the Philistines (cf. 1:6), and the Phoenicians (cf. 1:9), this is probably a reference to selling their countrymen into slavery. The term "sell" (BDB 569, KB 581, Qal INFINITIVE CONSTRUCT) is used in two senses: (1) persons kidnaped to be sold as slaves or (2) to sell oneself to a creditor for a period of time. It is certain that this is a reference against those who were wealthy, who abused the socially ostracized and needy (cf. Prov. 14:31; 17:5).

The term "righteous" here is used in parallel with "the needy" (v. 6), "the helpless" (v. 7), and "the humble" (v. 7). So in this context (and remember context determines meaning) it does not have a theological orientation, but a social one. Righteous people are related to YHWH and His law and thereby treat their covenant partners appropriately. Righteousness in Amos has a vertical and a horizontal aspect. In Hosea the term takes on a more religious (theological or vertical aspect) orientation (cf. Hosea 2:19; 10:12; 14:9. In context it is often related to hesed (i.e., covenant faithfulness).

Because this context has a legal/judicial flavor, the term probably refers to the defendant in a legal trial who cannot afford to bribe the judge!

SPECIAL TOPIC: RIGHTEOUSNESS

▣ "And the needy for a pair of sandals" This may be interpreted literally as meaning (1) people bought and sold for a very small amount (cf. 8:6) or (2) a court procedure (i.e., the exchanging of shoes, cf. Ruth 4:7, see Roland deVaux, Ancient Israel, vol. 1, p. 169) to give some legality to these scandalous enslaving practices of the rich.

The NIDOTTE, vol. 1, p. 228, has a significant statement related to the social concept of "needy," "poor," and "poverty."

"Where western thinking stresses the economic aspect of poverty, the ANE understood poverty in the context of shame and honor. So the possession of land, power, economic security, and social states made a person rich, and the absence of these factors made a person poor."

2:7

NASB, NKJV"pant"
NRSV, TEV"trample"
NJB"crushed"

There is much discussion about the translation of this term (BDB 983, KB 1375, Qal ACTIVE PARTICIPLE) in v. 7: (1) the NASB and NKJV imply that the rich begrudged (i.e., "gasp for air" KB 1375 or "pant after" BDB 983 I, e.g., Job 7:2; Ps. 119:131; Eccl. 1:5) the small amount of dust the poor placed on their heads in mourning (hyperbole) or (2) the NRSV, following the Septuagint, and the Vulgate translate this term "to trample" (BDB 983 II, e.g., 8:4; Ps. 56:2; Ezek. 36:3), which seems to imply the affluent's humiliation and domination of the poor. In this context "the righteous," "the needy," "the helpless," and "the humble" refer not to the perennially poor, but the recently exploited middle class farmers or merchants who had been forced to borrow money and thereby lost their tribal lands, income, pride, and social position. For a good discussion of the rich and poor in the OT see Roland deVaux, Ancient Israel, vol. 1, pp. 72-74. Because of the term's use in 8:4 the second option seems best.

NASB"turn aside the way of the humble"
NKJV"pervert the way of the humble"
NRSV"push the afflicted out of the way"
TEV"push the poor out of the way"
NJB"thrust the rights of the oppressed to one side"

The VERB (BDB 639, KB 692, Hiphil IMPERFECT) is used several times in Amos.

1. In 2:7 and 5:12 it refers to abuses of the legal system caused by the wealthy's bribery of the judges (e.g., Exod. 23:6; Deut. 16:19; 24:17; 27:19; I Sam. 8:3; Prov. 17:23; Isa. 10:2; Lam. 3:35).

2. In 2:8 it refers to the wealthy reclining on the garments taken from the poor as pledges for a debt.

The basic meaning of the term is to "stretch out" or "spread out." In the first example above the judges stretched their hands for a bribe. In the second example the garments of the poor are spread out so that the wealthy can sit on them or possibly lie on them, which would refer to cultic prostitution.

▣ "a man and his father resort to the same girl" The term for girl (BDB 655) here is not the normal term for cult prostitute, although that may be what this is referring to (cf. Deut. 23:18; for historical setting see Hos. 4:12-14). It could also refer to the "selling" of a poor, young maiden, whereby she would be used as a concubine by all the men in one family (cf. TEV). This would violate (1) Lev. 18:8; 20:11; Deut. 22:30; 27:20 and (2) Exod. 21:7-11. Since the context is the abuse of the poor and helpless, then the second option seems best.

There have been several other interpretations. One cannot be specific about the precise nature of some of these violations, but the overall context is very clear. Humans, even covenant people, are sinful and violate God's laws! God does not take sin and sinners lightly, especially those who should have known Him (i.e., Judah and Israel). We reap what we sow in direct proportion to the light (and power) we have!

▣ "In order to profane My holy name" These acts were flaunted at the shrines (golden calves of Jeroboam II) in Bethel and Dan (cf. v. 8). They had the appearance of legality and religious approval, but everyone knew what was happening!

This VERBAL (BDB 320 III, KB 319, Piel INFINITIVE CONSTRUCT) is used in several senses in the Piel form:

1. to defile sexually, Lev. 19:29; 21:9,15

2. to defile ceremonially, Lev. 19:8; 21:12,23; 22:9,15

3. to defile God's name, Lev. 18:21; 19:12; 20:3; 21:6; 22:2,32; Jer. 34:16; Ezek. 20:39; 36:20-23; Amos 2:7

The cultic acts of the Israelites were polluting, defiling, and profaning the very God they claimed to worship and serve! They flagrantly ignored the Mosaic legislation for personal gain and pleasure!

It is obvious that Amos (like all of the prophets) judged actions in light of the Mosaic Law.

1. 2:4 uses the terms "the law of the Lord" and "His statutes" to refer to the Mosaic legislation.

2. 2:7 relates to Lev. 18:8,15; 20:11-12

3. 2:8 relates to Deut. 24:12-13

4. 2:9-11 relates to Gen. 15:12-21

5. 2:11-12 relates to Num. 6

 

SPECIAL TOPIC: HOLY

2:8 "On the garments taken as pledges they stretch out beside every altar" The rich were taking and keeping (prohibited in Exod. 22:26-27; Deut. 24:12-13) the sleeping garments (outer cloaks) of the poor as a pledge for loans (see Roland deVaux, Ancient Israel, vol. 1, p. 171, cf. Exod. 21:7,26-28; Lev. 25:39-40; Deut. 24:10-13,17; Prov. 20:16; 27:13). This may relate to cultic prostitution mentioned in v. 7 or a cultic meal connected to the worship of fertility gods.

The phrase, "every altar," shows the idolatrous nature of the worship being offered to Ba'al (male) and Asherah (female), who were local fertility gods with an altar in each and every community. YHWH had only one official altar (i.e., Mt. Moriah). Jeroboam I had established two alternate sites at Bethel and Dan to prevent his people (i.e., the northern tribe) from returning to Jerusalem for feast days.

▣ "in the house of their God they drink the wine of those who have been fined" There are two possible interpretations: (1) in the cultic centers of Dan and Bethel the rich were becoming intoxicated on the revenue they illegally extracted from the poor or (2) the temple taxes were being used to promote drunkenness and sexual practices.

Some translations translate Elohim as "their gods" or "their god" (NJB, NAB, NIV), but the context implies a reference to YHWH (NASB, NRSV, TEV, JPSOA, NET). See SPECIAL TOPIC: NAMES FOR DEITY at 1:2.

NASB (UPDATED) TEXT:2:9-16
 9"Yet it was I who destroyed the Amorite before them,
 Though his height was like the height of cedars
 And he was strong as the oaks;
 I even destroyed his fruit above and his root below.
 10It was I who brought you up from the land of Egypt,
 And I led you in the wilderness forty years
 That you might take possession of the land of the Amorite.
 11Then I raised up some of your sons to be prophets
 And some of your young men to be Nazirites.
 Is this not so, O sons of Israel?" declares the Lord.
 12But you made the Nazirites drink wine,
 And you commanded the prophets saying, 'You shall not prophesy!'
 13Behold, I am weighted down beneath you
 As a wagon is weighted down when filled with sheaves.
 14Flight will perish from the swift,
 And the stalwart will not strengthen his power,
 Nor the mighty man save his life.
 15He who grasps the bow will not stand his ground,
 The swift of foot will not escape,
 Nor will he who rides the horse save his life.
 16Even the bravest among the warriors will flee naked in that day," declares the Lord.

2:9-12 This is a historical rendition of the gracious acts of God, which sets the stage for Israel's judgment. God's people's violations of His covenant are not new, but perennial (cf. Neh. 9; Acts 7).

2:9 "it was I who destroyed the Amorite before them" This is "holy war" terminology referring to YHWH fighting on behalf of His people (notice the FIRST PERSON SINGULAR PRONOUN in vv. 9,10.13). The victory belonged to Him (e.g., "hornets," Exod. 23:28; Deut. 7:20; Josh. 24:12; "hail stones," John. 10:11).

SPECIAL TOPIC: AMORITE

▣ "though his height" This may simply be a metaphor of power (BDB 147) using trees (cedars can grow up to 100' high) or possibly a literal reference to the physical height of some of the Amorites, Og of Bashan and the Anakim of Hebron (cf. Num.13:28, 33; Deut. 1:28; 9:2; Josh. 11:21-22).

▣ "I even destroyed his fruit above and his root below" This is an idiom or proverb of total destruction, here used of the Amorite people. Verses 9-10 refer to the Exodus and Conquest.

2:10 "It was I who brought you up from the land of Egypt" The deliverance was prophesied to Abraham (cf. Gen. 15:12-21). This special covenant relationship with the descendants of the Patriarchs is affirmed by the national group in Exod. 19-20. But collectively they turned away and rejected YHWH's covenant (cf. Hos. 13:4-6). Israel was more responsible because she had so much more spiritual light (cf. Luke 12:48).

▣ "I led you in the wilderness forty years" This is a reference to the wilderness wandering period. The term "forty" is a round number in the OT. Here it refers to the thirty eight years of travel from Kadesh-Barnea to the Promised Land (by way of the trans-jordan).

▣ "That you might take possession of the land of the Amorite" This refers to God's promise to Abraham in Gen. 15:12-21. Notice the term "Amorite" refers to all Canaan in v. 16 and to one of several indigenous tribes in v. 21. See note at v. 9.

2:11-12 "I raised up some of your sons to be prophets. . .Nazirites" God's special choice of these spiritual leaders showed His special care for Israel. But Israel caused these men (and possibly women, cf. Num. 6:2) to sin (cf. v. 12). They were God's gift, but His people perverted their giftedness!

"Nazirites" are described in Num. 6. They could be male or female (cf. v. 2). There were several unique guidelines for their calling to continue:

1. cannot eat any product from the grapevine, vv. 3-4

2. cannot cut his/her hair, v. 5

3. cannot touch a dead body (i.e., funerals of loved ones), vv. 6-7

This special vow (temporary [e.g., Num. 6:13-20; Acts 18:18; 21:23] or life long [Jdgs.13:7; I Sam. 1:1; Luke 7:33]) was a way for people who were not priests or Levites to dedicate themselves to YHWH in a special sense! It is also significant that in a male-dominated culture ancient Israelites allowed female Nazirites (and prophetesses).

For a good brief discussion see Roland deVaux, Ancient Israel, vol. 2, pp. 466-467.

2:11 "Is this not so" God challenges them to affirm the trustworthiness of His words of condemnation. But this is also a sorrowful, personal message from their God! The phrase "sons of Israel" has Abrahamic covenant implications. God still loves and cares for His people (His true people reflect His character!).

▣ "declares the Lord" This is a special phrase for God's revelation (cf. 2:11, 16; 3:10,13,15; 4:1,5-6, 8-11; 6:6, 14; 9:7-8,12,13).

2:13 There are two ways to understand this verse.

1. It refers to YHWH being weighed down (as an overloaded wagon) by His people's sin (from Arabic root, cf. Isa. 43:24; and the NASB, NKJV, NET, NIV, REB translations).

2. It refers to YHWH "pressing down" (i.e., judging) His people (from Arabic root, cf. Isa. 28:27-28; and the NRSV, TEV, NJB translations or "slowing," JPSOA).

The differences relate to which root the VERBS derive (BDB 734, KB 802, Hiphil PERFECT and Hiphil IMPERFECT). In this case certainty is impossible.

The UBS, A Translator's Handbook on the Book of Amos, suggests a translation that follows option #2, where the people of Israel groan under God's judgment like an overloaded cart, pp. 55-56.

2:14-16 This described the panicked retreat of the Israeli army before the Assyrians. YHWH had been with them in the Exodus and Conquest, but now His presence was for judgment, not deliverance! He strikes fear and panic into the hearts of Israel's best soldiers. This is an exact reversal of "Holy War"!

2:16 "the warriors will flee naked" This refers to the throwing off of all armor and all unnecessary clothing so that the soldiers could retreat even faster.

▣ "in that day" This phrase, "in that day" or "on that day," is a way for the eighth century prophets to speak of God's visitation (presence), both for judgment and restoration.

 

Hosea Amos Micah
positive negative positive negative positive negative
 1:11

2:15
2:16
2:21

 

1:5
2:3

5:9
7:5
9:5
10:14

9:11

 1:14(2)
2:16
3:14
3:18(2)
3:20
6:3
8:3
8:9(2)
8:10
8:13

4:6

7:11(2)
7:12

 

2:4
3:6

5:10
7:4

 

This pattern is typical of the prophets. God is going to act against sin in time, but He also offers a day of repentance and forgiveness to those who change their hearts and actions! God's purpose of redemption and restoration will be accomplished! He will have a people who reflect His character. The purpose of creation (fellowship between God and humanity) will be fulfilled!

NASB"declares the Lord"
NKJV, NRSV"says the Lord"
TEV"The Lord has spoken"
NJB"declares Yahweh"

This literary unit (1:3-2:16) repeats the term "says" (BDB 55, KB 65, Qal PERFECT), showing that these judgments are from YHWH, not Amos.

 

Initial  Concluding
1:3
1:6
1:9
1:11
1:13
2:1
2:4
2:6
1:5
1:8

1:15
2:3

A parallel form (BDB 610 and 217 CONSTRUCT) is in 2:11 and 2:16 (e.g., 3:13; 4:3; 6:8,14; 8:3,9,11). Amos believed that YHWH Himself had spoken a clear message to him and he faithfully passes it on.

 

Amos 3

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV NRSV TEV NJB
Authority of the Prophet's Message Israel's Sinfulness and God's Punishment
(3:1-6:14)
God's Judgment on Israel
(2:6-3:2)
Israel Warned and Threatened
(3:1-6:14)
  The Privileges of Election Create a Greater Responsibility   Election and Punishment
3:1-8 3:1-2   3:1-2
    The Prophet's Task The Prophetic Call Cannot be Resisted
  3:3-8 3:3-8 3:3-6
      3:7-8
Punishment of Israel's Sins
(3:9-4:5)
  The Doom of Samaria Samaria Will Perish for Her Corruption
3:9-10 3:9-11 0.13125 3:9-11
    3:10-11  
3:11-15      
  3:12-15 3:12-4:3 3:12
      Against Bethel and Domestic Luxury
      3:13-15

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentarywhich means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. Israel must have strongly agreed with Amos' words of condemnation in chapters 1-2, but was unprepared for his extended condemnation of their own society, 2:6-6:14, or possibly 2:6-9:6.

 

B. The literary background to this chapter is the Covenant Renewal Ceremony of Deut. 27-29. This can be clearly seen in the structure of 4:6-11, where five of the curses come upon Israel each time the phrase, "Yet you have not returned to me," is used 4:6, 8, 9, 10 and 11.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:3:1-8
 1Hear this word which the Lord has spoken against you, sons of Israel, against the entire family which He brought up from the land of Egypt:
 2"You only have I chosen among all the families of the earth;
 Therefore I will punish you for all your iniquities."
 3Do two men walk together unless they have made an appointment?
 4Does a lion roar in the forest when he has no prey?
 Does a young lion growl from his den unless he has captured something?
 5Does a bird fall into a trap on the ground when there is no bait in it?
 Does a trap spring up from the earth when it captures nothing at all?
 6If a trumpet is blown in a city will not the people tremble?
 If a calamity occurs in a city has not the Lord done it?
 7Surely the Lord God does nothing
 Unless He reveals His secret counsel
 To His servants the prophets.
 8A lion has roared! Who will not fear?
 The Lord God has spoken! Who can but prophesy?

3:1-15 Notice the structure of chapter four.

1. Amos addresses the nation of Israel, v. 1

2. YHWH addresses the nation, v. 2 

3. Amos asks rhetorical questions and makes a conclusion, vv. 3-8

4. YHWH speaks, vv. 9-10, 11-15

The UBS, A Translator's Handbook on the Book of Amos, sees 3:1-2 as a summary statement concluding chapters 1-2 (p. 55). However, no modern English translation follows this structure.

3:1 "Hear" This is the Hebrew VERB Shema (BDB 1033, KB 1570, Qal IMPERATIVE), which means "to hear so as to do" (e.g., Deut. 5:1; 6:4; 9:1). Knowledge of God always involves obedience (cf. vv. 1,13; 4:1; 5:1; 8:4). There are covenant benefits and requirements!

▣ "which the Lord has spoken against you, sons of Israel, against the entire family" Amos has set up this condemnation of Israel by first condemning the surrounding nations, even Judah!

NASB"sons of Israel"
NKJV"O children of Israel"
NRSV"O people of Israel"
TEV"the entire nation"
NJB"Israelites"

There is a purposeful ambiguity in this phrase. In one sense it refers to all the tribes of Israel, but in another, to the Northern Ten Tribes who split away under Jeroboam I in 922 b.c. Verse 2 obviously includes all descendants of Jacob.

"against the entire family" One reason modern western people misunderstand the OT is its focus on corporality, while most westerners focus on individual rights. The ancient people lived or died together. They lived for the good of the aggregate.

It is hard for moderns to fathom this sense of corporality. It involves corporate sin and guilt, but not corporate righteousness. Righteousness was an individual matter of faith, repentance, obedience, and worship. God's judgment of His people impacted both the sinful and innocent.

If this concept is brought over into today, it would require an understanding that humans are responsible for their personal relationship to God, as well as sharing the corporate guilt of their societies! Sin is both commission and omission. It also implies there are national, temporal judgments, which are designed (cf. Deut. 27-29) to cause sinners to turn or return to God.

▣ "which he brought up from the land of Egypt" The VERB (BDB 748, KB 828) is a Hiphil PERFECT. The Exodus experience is the first national event for the Jewish people (cf. 2:10; 9:7). God was faithful, but this was matched by the continual unfaithfulness of the descendants of the Patriarchs (both Israel and Judah, i.e., "the entire family," cf. Neh. 9; Acts 7).

3:2 "You only have I chosen among all the families of the earth" This is an emphasis on God's unique election of the descendants of Abraham for a special service (cf. Gen. 12:1-3; 18:18; Exod. 19:5-6; Deut. 7:6-8; 14:2; Hosea 2:20), which involves the evangelization of all peoples. If all humans are made in God's image (Gen. 1:26-27) and if Gen. 3:15 is a promise of their redemption, then Abraham's call was a call to bring all humans to God (cf. Gen. 12:3).

The term "chosen" is literally "known" (BDB 393, KB 390, Qal PERFECT) and has the connotation of personal relationship (e.g., Gen. 4:1; 29:5; Exod. 1:8; Deut. 11:28; I Kgs. 8:39; Ps. 139:4; Hosea 5:3). It is this intimate acquaintance with God and His Word (e.g., Deut. 34:10) that makes their sins so repugnant. YHWH chose them to be a channel of knowledge, blessing, and salvation to all the sons and daughters of Adam. But instead, Israel took advantage of her special call, relationship, and knowledge. She was to influence the nations, but the nations influenced her!

▣ "Therefore, I will punish you for all your iniquities" This word for iniquities (BDB 730) is used only here in the book of Amos, but it is used often in Hosea (cf. 4:8; 5:5; 7:1; 8:13; 9:7,9; 10:10; 12:8; 13:12; 14:1,2) and twice in Micah (cf. 7:18,19). It means iniquity, guilt, or punishment of iniquity. In chapters one and two a different word (i.e., "transgressions" BDB 833) for sin was used, which focused on mankind's fallen nature. In chapter three it is the consequences of evil (i.e., punishment of iniquity) that are being emphasized. Grace is free, but it brings great responsibility. The Jews were chosen, not to be pampered and privileged, but to be servants and priests to reach the whole world (e.g., Gen. 12:3; Exod. 19:4-6; John 3:16; I John 2:2; 4:14). The covenant consequences of Deut. 27-29 are becoming a reality. Election and the consequences of our choices are both valid theological poles! To be biblical we must affirm both, not choose one!

The VERB (BDB 823, KB 955, Qal IMPERFECT) can mean "punish" (e.g., Hosea 1:4; 2:15; 8:13; 9:9) or "visit." Possibly the Israelites expected YHWH to "visit" them with covenant blessing, but instead He came to punish them for their flagrant covenantal violations (cf. 5:18-20). Covenant violations bring violent covenant curses (cf. Deut. 27-29).

It must be remembered that possibly the best metaphors to help humans understand God come from the home. God's parental love is such that He will not allow sin to totally destroy His relationship with estranged children. Discipline (i.e., judgment) is also an act of love and mercy! The goal is never short term comfort or prosperity, but long term fellowship and intimacy!

3:3-8 These verses show that nothing just happens; there is a plan, a purpose with a resulting consequence. The context relates this either to God's covenant relationship with Israel or God's speaking through the prophets. This series of questions shows a cause and effect relationship, so too, God's covenant with Israel (cf. Deut. 27-29).

3:3 "appointment" This Hebrew word (BDB 416, KB 419, Niphal PERFECT) primarily means a "prearranged appointment" (e.g., Josh. 11:5; Neh. 6:10; Job 2:11). One wonders if in this context the two men represent (1) God and the prophets (cf. v. 7); (2) God and Israel (cf. v. 2, if so the term takes on adversarial connotation, cf. NIDOTTE, vol. 2, p. 484); or (3) a common proverb from daily life.

3:5 For an interesting discussion of animal traps see James M. Freeman, Manners and Customs of the Bible, p. 228.

3:6 "a trumpet is blown in the city" In our day it would be something like a warning signal (cf. Ezek. 33:2-5).

▣ "will not the people tremble" This VERB (BDB 353, KB 350, Qal IMPERFECT) means tremble in fear. It is used in several contexts.

1. the very presence of YHWH (e.g., Exod. 19:16,18)

2. YHWH coming in judgment (e.g., Isa. 10:29; 19:16; 32:11; 41:5)

3. the effect of bad news on people (e.g., Gen. 27:33; 42:28; I Kgs. 1:49)

In Amos #3 fits the context best, but #1 and #2 are surely in mind!

▣ "If a calamity occurs in a city has not the Lord done it" An example of these covenantal consequences (cf. Deut. 27-29) can be seen in 4:6-11. The OT asserts the full sovereignty of God over all events (i.e., one causality in the universe, e.g., II Chr. 20:6; Eccl. 7:14; Isa. 14:24-27; 43:13; 45:7; 54:16; Jer. 18:11; Lam. 3:33-38). For a good discussion of God and evil see Hard Sayings of the Bible, pp. 305-306.

3:7-8 These are extremely important verses which emphasize God's forewarnings to His people through His prophets. The people are responsible because they knew God's word and will (cf. 4:13), yet they rejected it (cf. 2:12; Hosea 11:1-4).

This concept of predictive prophecy is the most convincing way to show modern people the uniqueness and inspiration of the Bible. No other world religion book has predictive prophecy! There are different kinds of prophecy, such as multi-fulfillment, typological, apocalyptic, but here I am talking about direct, specific, historical prediction, like Micah 5:2. Predictive prophecy was God's gift to His people to assure them of His control of all things (international, national, and individual). For modern people seeking evidence in a search for who to believe, it is a powerful witness!

Prophecy shows that God began the time-space continuum and He will bring it to an appropriate close. For the OT believer "the beginning" and "the end" are inseparably linked (linear time vs. cyclical time).

3:8a This is the climactic truth of the entire series of questions. It refers to the very beginning of the prophecy (cf. 1:2)! God is actively involved in human affairs. He has chosen Israel for a purpose (universal knowledge and redemption), but they have violated His purposes, therefore, judgment is His act of mercy for the purpose of restoring them to covenantal purity and purpose (cf. 9:7-15).

One theological question of Amos is who will be judged?

1. all Israel (cf. 9:8)

2. sinners in Israel (cf. 9:10)

3. both Israel and Judah (cf. 3:1)

The house of David will be restored (cf. 9:11), which implies that covenant purpose continues!

3:8b This is a personal insight from Amos. This famous phrase describes what all humans feel when they have been called by God to speak for Him. Isaiah cried out, "Woe is me, for I am ruined" (cf. 6:5). Jeremiah called it a fire in his bones (cf. 20:9).

NASB (UPDATED) TEXT:3:9-10
 9Proclaim on the citadels in Ashdod and on the citadels in the land of Egypt and say, "Assemble yourselves on the mountains of Samaria and see the great tumults within her and the oppressions in her midst. 10But they do not know how to do what is right," declares the Lord, "these who hoard up violence and devastation in their citadels."

3:9 There is a series of IMPERATIVES in this verse.

1. proclaim (BDB 1033, KB 1570), Hiphil IMPERATIVE

2. say (BDB 55, KB 65), Qal IMPERATIVE

3. assemble (BDB 62, KB 74), Niphal IMPERATIVE

4. see (BDB 906, KB 1157), Qal IMPERATIVE 

Pagan nations (Philistia, Egypt) are called on to witness and judge Israel's (i.e., Samaria, its capital) sins! They are obvious to God and mankind.

▣ "Ashdod" "Ashdod" is the word found in the Masoretic Text, the Aramaic Targums and the Latin Vulgate (cf. NASB, NRSV, REB, NIV). It was one of the five city-states of the Philistines. It reflects the whole nation of Philistia. The Septuagint, RSV, and NJB have "Assyria" because they think it serves a better historical parallel to Egypt (e.g., Hos. 7:11), which is also mentioned in v. 9.

Ashdod and Egypt are mentioned as two witnesses called by God to witness Samaria's sin and then to confirm His testimony against His own people (cf. Deut. 19:15). We see this clearly in v. 13, which is a covenant lawsuit.

▣ "the mountains of Samaria" The singular phrase is used in 4:6 and 6:1. This is the location of the capital of the Northern Ten Tribes since the reign of Omri. It is possible that this refers metaphorically to the political life of the nation, while Bethel, 3:14, refers to the spiritual life.

It is also possible that the Philistines and Egyptians are being invited to gather on the mountains of Israel and watch Israel's punishment for her sins. She has plundered and hoarded, now she will be plundered in the same manner (cf. 2:6-8; 3:10b).

▣ "great tumults" This term (BDB 223) is used in Deut. 7:23 for the confusion that YHWH will cause His people's enemies (e.g., Exod. 23:27). However, in the cursing and blessing section (Deut. 27-29) this term is one of the curses YHWH will send on His disobedient people (cf. 28:20).

3:10 "But they do not know how to do what is right" The term "right" is literally "straight." This is a metaphorical play on the Hebrew word for a "measuring reed." This was a Mesopotamian construction tool which was used to measure walls or fences. It became a metaphor for God's character. Therefore, all the words for sin are a deviation from the standard. See SPECIAL TOPIC: RIGHTEOUSNESS at 2:6. The tragedy of this text is that the Covenant People do not know (i.e., intimate knowledge, cf. Gen. 4:1; i.e., no personal relationship) God's Covenant responsibilities (cf. Hos. 4:6)!

NASB (UPDATED) TEXT:3:11-15
 11Therefore, thus says the Lord God,
 "An enemy, even one surrounding the land,
 Will pull down your strength from you
 And your citadels will be looted."
 12Thus says the Lord,
 "Just as the shepherd snatches from the lion's mouth a couple of legs or a piece of an ear,
 So will the sons of Israel dwelling in Samaria be snatched away—
 With the corner of a bed and the cover of a couch!
 13Hear and testify against the house of Jacob,"
 Declares the Lord God, the God of hosts.
 14For on the day that I punish Israel's transgressions,
 I will also punish the altars of Bethel;
 The horns of the altar will be cut off
 And they will fall to the ground.
 15I will also smite the winter house together with the summer house;
 The houses of ivory will also perish
 And the great houses will come to an end,"
 Declares the Lord.

3:11 "thus says the Lord God" This is the typical phrase denoting revelation (e.g., 3:11,12) used so often in chapters 1 and 2. Also notice the paragraph ends with "Declares the Lord" (cf. 3:13,15), which is also the pattern of 2:11,16.

The phrase "the Lord God" reflects the two Hebrew names for deity: (1) Adon and (2) YHWH.

See SPECIAL TOPIC: NAMES FOR DEITY at 1:2.

▣ "An enemy" This refers to the nation of Assyria (which is never named in Amos, but several times in Hosea [7:11; 8:9; 9:3; 10:6; 11:11]), who took the Northern Ten Tribes captive in 722 b.c. (cf. 6:7,14). Samaria, the capital of Israel, was taken after a lengthy siege (cf. v. 11d).

▣ "Will pull down your strength" This Hebrew term (BDB 74) can refer to (1) physical strength or (2) a physical fortress (i.e., strongholds).

NASB"your citadels will be looted"
NKJV"your palaces shall be plundered"
NRSV"your strongholds shall be plundered"
TEV"plunder their mansions"
NJB"your palaces will be looted"

For more information on "citadels" see note at 1:4.

The VERB "will be looted" (BDB 102, KB 117, Niphal PERFECT) refers to the spoils of a defeated foe that are distributed among the victorious soldiers. These spoils would include people, livestock, clothing, valuables, etc., all the possessions of the conquered people.

Notice that in v. 10 it is the Israelites who "hoard up violence and devastation in their citadels." Now the spoils of their ill gotten gain will be taken from them! They reap what they sow. This is a biblical principle (cf. Job 34:11; Ps. 28:4; 62:12; Prov. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; I Cor. 3:8; II Cor. 5:10; Gal. 6:7; II Tim. 4:14; I Pet. 1:17; Rev. 2:23; 20:12; 22:12).

3:12 This verse may stand alone. The NRSV puts it in prose when all other verses around it are poetry. The REB and NJB make it a separate strophe.

This ironical verse relates to the almost total destruction of the Northern Ten Tribes (Israel). Only a small wounded group will be left of the entire nation (cf. 5:15; 9:8). On the other hand, this may be an allusion to Exod. 22:1-13. If this is so, then this is not a metaphor of a returning remnant, but a metaphor of ultimate, complete destruction. The allusion to a shepherd implies option #1.

It is just speculation on my part, but it is interesting that the word for "legs" (BDB 502) is also used of worshipers bowing down before a deity. There may be a double entendre referring to Israel's worship of idols (the golden calves) in YWHW's name.

This double meaning also extends to "snatches. . .snatched" (BDB 664, KB 717, the first a Niphal PERFECT and the second a Hiphil IMPERFECT). This term is often used in the sense of deliverance (e.g., Micah 4:10). Therefore, this salvation connotation is sarcastically used of Israel's judgment. It is these plays on words and parallelism that makes Amos such powerful poetry!

▣ "the cover of a couch" This is a very difficult Hebrew phrase to translate. There are several theories.

1. The Masoretic Text has "in Damascus," which is followed by the LXX, Peshitta, and subsequently the KJV and NIV translations. The Hebrew consonants for "in Damascus" can also be revocalized as "piece of leg."

2. It may refer to a special cloth imported from Damascus, translated "silk and cushions of the bed" (cf. the ASV and NASB translations).

3. "Part of the bed" (cf. the RSV, NRSV and the closely related NEB's translation of a "chip from the leg of the bed," which follows the Medieval Jewish commentators, Rashi and Kimchi).

It is obvious that this refers to a very elegant piece of furniture (illustrating the opulence of Samaria, cf. TEV and NIDOTTE, vol. 2, p. 495, #5), of which only a broken, useless remnant remains.

The comparison seems to be that as a small piece of the sheep is rescued from the lion as a legal sign to the sheep owner, so too, a small remnant of Israel will survive. God's judgment is a legal sign of the validity of His word (i.e., Deut. 27-29)! God's word about salvation is trustworthy, so too, His word about covenant disobedience and its drastic consequences.

3:13 "Hear and testify against the house of Jacob" These VERBS (BDB 1033 and 729) are both IMPERATIVES. This phrase is parallel to 3:9. This is typical lawsuit terminology. The two pagan nations of Philistia (Ashdod) and Egypt (v. 9) are going to observe the judging of God's people as the two required legal witnesses (cf. Deut. 17:6; 19:15).

Again the question of who does "the house of Jacob" refer? Does it mean (1) the Northern Ten Tribes only or (2) does it refer to all the descendants of Jacob (Israel and Judah)?

As in v. 12, Amos uses a word that has several connotations. "Testify" (BDB 729, KB 795, Hiphil IMPERATIVE) can mean (NIDOTTE, vol. 3, pp. 335-336):

1. "warn"; "give assurance" (cf. Gen. 43:3; Exod. 21:29; I Kgs. 2:42; Neh. 13:15,21)

2. "command," "prohibit," connected to YHWH's covenant (e.g., Exod. 19:23; Deut. 32:46)

3. here it refers to two witnesses against Israel (cf. I Kgs. 21:10,13; II Chr. 24:19). YHWH, through Amos, accuses Israel of covenant violations (both social and religious).

Again, it is the unexpected use of the term that makes Amos' poetry so powerful!

▣ "the Lord God, the God of hosts" This is the only place in the OT that these three major terms for God are found together.

1. "the Lord" - the term, Adon

2. "God" - YHWH, the covenant name for God

3. "the God" - the name Elohim, the general name for God

4. "of hosts" - the captain of the armies of heaven or the leader of the heavenly court (cf. 3:13; 5:14-16; 6:8, 14).

See SPECIAL TOPIC: NAMES FOR DEITY at 1:2.

3:14 "on that day" This refers to the Day of Judgment. See full note at 2:16.

▣ "the altars of Bethel" Bethel is the southern site of the worship of the golden calves which were set up by Jeroboam I (cf. I Kgs. 12:26-33). It was located about 10 miles north of Jerusalem and was an ancient holy site for the Hebrew nation, related to Jacob (cf. Gen. 28:10-22).

SPECIAL TOPIC: SACRIFICIAL SYSTEMS OF THE ANCIENT NEAR EAST

▣ "The horns of the altar will be cut off" This refers to the protrusions of the comers of the sacrificial altar. These horns may have represented (1) animal horns as a symbol of power (e.g., Jer. 48:25; Dan. 8:7; Zech. 1:18-20) or (2) a way to symbolize that the sacrifice was lifted to God. A portion of the blood of sacrificial animals was smeared on these horns (cf. Exod. 29:12; Lev. 8:15). This cultic procedure showed that sin cost a life. The blood symbolized life (cf. Lev. 17:11,14). Therefore, the horns were the holiest part of the altar of sacrifice. This phrase, then, can mean (1) that their sacrifices have no potency or (2) since these horns functioned as places of safety (alluded to in Exod. 21:14; and specific in I Kgs. 1:50; 2:28), there is now no place of safety!

3:15 "the winter house. . .the summer house. . .houses of ivory. . .the great houses" These phrases are referring to (1) multiple dwellings of the self-indulgent rich (one example, Ahab's two palaces, cf. I Kgs. 21:1,18; NJB "many mansions") or (2) two store houses, the bottom floor used in winter and the upper floor used in summer (TEV, "every great house"). Many of these ivory carvings (i.e., inlays, cf. I Kgs. 10:18; 22:39) were of Assyrian or Egyptian deities. Israel had lost herself in (1) materialism and (2) idolatry!

▣ "and the great houses will come to an end" The Septuagint has "and many other houses also." The Hebrew term (BDB 912 I) can mean (1) "great" or (2) "many." This phrase seems to be a summary statement and not another type of house.

▣ "Declares the Lord" See note at v. 11. Throughout this section of Amos the divine authority of the message has been sustained by this or similar phrases (cf. 3:1,5,6,8,910,11,12,13,15; 2:1,3,4,6,16; 4:3,5,6,8,10,11; 5:17).

 

Amos 4

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV NRSV TEV NJB
Punishment of Israel's Sins
(3:9-4:5)
Israel's Sinfulness and God's Punishment
(3:1-6:14)
The Doom of Samaria
(3:9-4:3)
Israel Warned and Threatened
(3:1-6:14)
  Israel's Luxurious Excesses and Vain Piety 3:12-4:3 Against the Women of Samaria
4:1-3 4:1-3   4:1-3
    Israel's Failure to Learn The Self-deception, Obstinacy, and Punishment of Israel
4:4-5 4:4-5 4:4-5 4:4-5
Israel Did not Accept Correction      
4:6-11 4:6 4:6-8 4:6
  4:7-8   4:7-8
  4:9 4:9 4:9
  4:10 4:10 4:10
  4:11 4:11-12 4:11
4:12-13 4:12   4:12
      Doxology
    4:13 4:13

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentarywhich means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:4:1-3
 1Hear this word, you cows of Bashan who are on the mountain of Samaria,
 Who oppress the poor, who crush the needy,
 Who say to your husbands, "Bring now, that we may drink!"
 2The Lord God has sworn by His holiness,
 "Behold, the days are coming upon you
 When they will take you away with meat hooks,
 And the last of you with fish hooks.
 3You will go out through breaches in the walls,
 Each one straight before her,
 And you will be cast to Harmon," declares the Lord.

4:1-13 Notice the structure of this chapter.

1. Amos addresses the wealthy women of Israel (i.e., all exploitative elements of Israeli society), vv. 1-3

2. YHWH's sarcastic response to their religiosity, vv. 4-5

3. YHWH's sending of the covenant curses of Deut. 27-29, but they still will not repent, vv. 6-11

4. YHWH's threat of personal, temporal visitation, v. 12

5. Amos' doxology to God as creator, and therefore, rightful judge, v. 13

This brief outline shows the problem of how to analyze a prophet's poetic message. It is difficult to tell when the prophet comments and when he quotes the message of YHWH given to him. The revelation is so overpowering that the words of the prophet are merged with the words of YHWH! Outlining the message is less significant than allowing the whole message to impact the reader's consciousness!

4:1 "Hear this word" The VERB (BDB 1033, KB 1570) is a Qal IMPERATIVE (see note at 3:1. The VERB is also used at 5:1). This prophetic formula is seen several times in Amos (e.g., 3:1; 4:1; 5:1). This is God's message to His people. Covenant violations result in covenant judgments (cf. Deut. 27-29).

▣ "Cows of Bashan" This is Amos' rural reference to the elegant society women who abused the poor for their own luxury. Bashan was an area northwest of the Sea of Galilee from the mountains of Herman to the Yarmuk River. It was famous for its beautiful cattle (i.e., the wives of the wealthy). This may not have been a negative statement, but a metaphor of well kept and well fed, pampered cattle. Being pampered has turned into demands gained at the expense of the poor (BDB 195)! On the other hand, it may refer to fattened cattle, ready to be slaughtered! Amos uses several rural metaphors from his personal experience as a sheep herder.

There is still another possibility, that these refer to cultic sexual partners.

1. not called "wives"

2. said to be on the mountain of Samaria (possible reference to the raised altar at Bethel)

3. their men not called "husbands," but "lords" (v. 1c)

4. cows seen as gods of fertility and strength in Egypt and early Israel (cf. Exod. 32). They also became a symbol for Ba'al (i.e., the golden calves of Jeroboam I at Dan and Bethel).

5. cultic sexual acts may be alluded to in 2:7-8. God swearing by His own holiness may refer to 2:7d.

 

"on the mountain of Samaria" This refers to the well fortified capital of Israel, which Omri built on the top of a mesa. It had steep cliffs and only one natural entrance.

"Who oppress the poor, who crush the needy" These two Qal PARTICIPLES (BDB 798, KB 897 and BDB 954, KB 1285) are parallel and describe the actions of the wealthy women. YHWH is uniquely (i.e., compared to other ancient Near Eastern law codes) concerned about the plight of these people (especially Deuteronomy, "the orphan and the widow. . .the alien," cf. 10:18; 14:29; 16:11; 24:14,17,19; 26:12,13; 27:19). This then is another allusion to the Mosaic Covenant. The prophets did not invent or introduce a new ethical system, but reemphasized the Mosaic covenant requirements (cf. Jer. 7:6) with their blessings and curses (i.e., Deut. 27-29)!

▣ "say to your husband" This is not the formal term for husband. It is a rare ancient form which meant "lord" (BDB 10); here used in the sense of "husband" (e.g., Gen. 18:12; Jdgs. 19:26-27). Irony is being expressed; "the lords" are being commanded!

▣ "Bring now, that we may drink" This phrase has two VERBS of command (BDB 97, KB 112, Hiphal IMPERATIVE and BDB 1059, KB 1667, Qal COHORTATIVE). These women had been indulging in luxury to the point that alcoholism and greed were the normal way of life. Their motto would have been "more and more for me at any cost!"

4:2 "the Lord God has sworn by His holiness" The VERB (BDB 989, KB 1396) is a Niphal PERFECT. This is a rare and serious statement that speaks of God swearing by Himself (cf. 6:8; Ps. 89:35). YHWH is an ethical God. Loving and just relationships are required, not only with Him, but with other covenant partners. True biblical faith has both a horizontal aspect (God) and a vertical aspect (others).

▣ "the days are coming" This is a reference to judgment day. See full note at 2:16. It is referred to as (1) "in that day," 2:16; 8:3, 9, 13; 9:11 and (2) "the day of the Lord" in 5:18 and 20. This motif is common in the latter prophets. Israel viewed YHWH's visitation as a day of God's blessing, but Amos reveals it as a day of wrath and judgment.

NASB"meat with hooks. . .fish hooks"
NKJV"fishhooks. . .fish hooks"
NRSV"hooks. . .fish hooks"
TEV"hooks. . .a fish on a hook"
NJB,
Young's Lit."hooks. . .fish-hooks"
JPSOA"in baskets. . .in fish baskets"

The first term (BDB 856 I, KB 1036) for "hooks" is found only here in the OT. It seems to be related to the Hebrew root for "thorn," "spike," or "spear." Apparently these fancy society women and their children will have a hook placed in their lower lip by Assyrian soldiers and they will be marched out of the city naked (LXX) in single file, tied to one another as a train of unruly cattle.

The second term (BDB 186, KB 215) relates to fishing gear of some type. Because of the paralleling, "hooks" seems best. Jeremiah (cf. 16:16) uses "fishing" as a metaphor for judgment. The question one asks of this verse is, "Is it metaphorical or literal?" Assyria did use hooks or rings in the lower lip to tie refugees together during deportation marches as an intimidation factor (cf. II Chr. 33:11 of Assyrians and Hab. 1:15 of Babylonians).

The REB translates both of these terms differently. The first as "shields," which is similar to the way the ancient versions translated the term.

1. LXX - "weapons"

2. Peshitta - "weapons"

The second term is translated as "fish-baskets" (cf. NET Bible). The LXX has "boiling caldrons." Because the Hebrew roots are so rare, the meaning is uncertain and similar roots and cognates are used to try to fit the historical and literary context. The main point is a violent and humiliating deportation!

For me, since the context addresses the "cows of Bashan" and since Amos has a rural background, the terms should probably relate to cattle herding. It is possible that Amos changes metaphors, but because the Hebrew terms are rare, then "prod" and "hook" for controlling and moving cattle, seem best.

"and the last of you" The word "last" (BDB 31) can refer to

1. every last one of you (cf. 1:8; 8:10; 9:1)

2. a small remnant

3. descendants or posterity

The context implies #1.

4:3 "straight before" The phrase "straight before" is a metaphor for the complete destruction of the protective city wall. The population was tied together in single file and exiled to a distant location to the east.

NASB"cast to Harmon"
NKJV"cast into Harmon"
NRSV"flung out into Harmon"
TEV"thrown out" (word omitted)
NJB"herded away toward Hermon"
NAB"cast into the mire"
JPSOA"flung on the refuse heap"
REB"thrown on a dung hill"

This VERB (BDB 1020, KB 1527, Hiphil PERFECT) often has the connotation of God casting a sinner from His presence (cf. II Kgs. 17:20; 24:20; Ps. 51:11; 71:9; 102:10; Jer. 7:15). However, its use as a positive covenant promise is found in II Kgs. 13:23. Although the immediate context of Amos refers to Assyrian exile, the term itself has the implication of divine wrath. Assyria exiled Israel because of their sin and YHWH's judgment, not Assyria's innate power!

There have been several theories as to the meaning/wording of this phrase.

1. It is a place name of unknown location. The LXX calls it the mountain of Rimmon or Romman.

2. It is a misspelling of Mount Hermon (cf. NJB and UBS, Translator's Handbook, p. 234) and, therefore, a parallel to the later phrase "beyond Damascus," 5:27, which meant on the way to exile in Assyria.

3. The JPSOA and the REB have emendated the Hebrew text to a similar Hebrew term (BDB 199) "dung heap" (cf. Isa. 25:10), which in this context would refer to the place of disposing of the dead bodies (the "hooks" then would be for dragging away the dead bodies). Their translation reads "and flung on the refuse heap."

4. An Aramaic Targum and some later Syrian translations have "beyond the mountains of Armenia," which also parallels 5:27.

5. It is possible to divide the Hebrew text differently and get "cast out, O mountain of oppression" (cf. NIV STUDY BIBLE footnote, p. 1352).

 

▣ "declares the Lord" This recurrent phrase, 1:5,8,15; 2:3,11,16; 3:10,13,14; 4:3,5,6,8,10,11 and 5:17, shows whose authority, power and prestige stand behind these statements.

NASB (UPDATED) TEXT:4:4-5
 4"Enter Bethel and transgress;
 In Gilgal multiply transgression!
 Bring your sacrifices every morning,
 Your tithes every three days.
 5Offer a thank offering also from that which is leavened,
 And proclaim freewill offerings, make them known.
 For so you love to do, you sons of Israel,"
 Declares the Lord God.

4:4 "enter" This (BDB 97, KB 112) is a Qal IMPERATIVE. Verses 4 and 5 have a series of IMPERATIVES (3 Qal IMPERATIVES; 3 Hiphil IMPERATIVES).

▣ "Bethel. . .Gilgal" These were early cultic centers (Bethel, Gen. 12:8; 28:10-22 and Gilgal, Josh. 4). They were popular worship sites in the eighth century b.c. (cf. Hos. 4:15; 9:15 and 12:11). Verses 4 and 5 are highly sarcastic (cf. 5:5-6).

It is possible that YHWH's sarcastic statements in vv. 4-5 were due to

1. Israel's love of formal worship rituals, but evil lifestyles

2. their condemnation by the prophets when God chose Jerusalem as the central sanctuary (e.g., Deut. 12:5,11,13,14,18,26; 14:23,24,25; 16:2,6,7,16).

In context option #1 is best.

It is difficult to be certain which Gilgal is referenced here. There are possibly four different Gilgals (i.e., "circle" of stones; see The Anchor Bible Dictionary, vol. 2, pp. 1022-23). Hard Sayings of the Bible asserts that this site is close to Bethel (Anchor Dictionary #2), not the one mentioned in Joshua 4 (p. 330).

▣ "Bring your sacrifices every morning, your tithes every three days" There are three theories about this verse: (1) it shows their excessive religiosity; (2) it shows the normal worship practices of the pilgrims as they attend these shrines (i.e., arrived one day, offer a sacrifice the second, and the tithe on the third day, cf. REB); or (3) the tithes refers to the third year tithe for local poor (i.e., another allusion to the Mosaic covenant, cf. Deut. 14:28; 26:12, "days" would then be a reference to "years").

4:5 "a thank offering also from that which is leavened" There are two theories concerning this phrase: (1) leaven was forbidden and, therefore, shows their perversion (cf. Exod. 23:18; 34:15; Lev. 2:11; 6:17) or (2) it should be understood as "bread offering" (cf. NRSV, TEV), which was not required, but showed extra devotion. Leviticus 7:13 allows leaven in a fellowship sacrifice. It is not always a metaphor of evil.

▣ "proclaim. . .make them known" The VERBS are a Qal IMPERATIVE (BDB 894, KB 1128) and a Hiphil IMPERATIVE (BDB 1033, KB 1570). Their worship activities were an ostentatious public display of religiosity (cf. Matt. 6:2).

▣ "For so you love to do, you sons of Israel" Multiplied, eloquent ritual had become the essence of their faith, not social justice based on their personal faith in YHWH. They wanted to flaunt their religiosity before each other! A faith cut off from daily life!

"Declares the Lord God" See note at 3:1.

NASB (UPDATED) TEXT:4:6-13
 6"But I gave you also cleanness of teeth in all your cities
 And lack of bread in all your places,
 Yet you have not returned to Me," declares the Lord.
 7Furthermore, I withheld the rain from you
 While there were still three months until harvest.
 Then I would send rain on one city
 And on another city I would not send rain;
 One part would be rained on,
 While the part not rained on would dry up.
 8So two or three cities would stagger to another city to drink water,
 But would not be satisfied;
 Yet you have not returned to Me," declares the Lord.
 9I smote you with scorching wind and mildew;
 And the caterpillar was devouring
 Your many gardens and vineyards, fig trees and olive trees;
 Yet you have not returned to Me," declares the Lord.
 10I sent a plague among you after the manner of Egypt;
 I slew your young men by the sword along with your captured horses,
 And I made the stench of your camp rise up in your nostrils;
 Yet you have not returned to Me," declares the Lord.
 11I overthrew you, as God overthrew Sodom and Gomorrah,
 And you were like a firebrand snatched from a blaze;
 Yet you have not returned to Me," declares the Lord.
 12Therefore thus I will do to you, O Israel;
 Because I will do this to you,
 Prepare to meet your God, O Israel."
 13For behold, He who forms mountains and creates the wind
 And declares to man what are His thoughts,
 He who makes dawn into darkness
 And treads on the high places of the earth,
 The Lord God of hosts is His name.

4:6-11 These verses describe a series of calamities (curses) that will befall Israel because of her rejection of God's covenant (cf. Deut. 27-29). These God-sent judgments include

1. no food, v. 6 (cf. Deut. 28:16-17)

2. no rain, vv. 7-8 (cf. Deut. 28:23-24)

3. dry wind, v. 9

4. dry rot, v. 9 (cf. Deut. 28:22)

5. insects, v. 9 (cf. Deut. 28:21, 38-39)

6. plague, v. 10

7. war, v. 10 (cf. Deut. 28:22, 49-52)

 

4:6 The first two lines of poetry are parallel. Cleanness of teeth is not a dental problem, but a result of no food to eat!

The pronoun "I" is emphasized. It is YHWH Himself who "sends" (BDB 678, KB 733, Qal PERFECT) these covenant curses (cf. Deut. 27-29).

▣ "I gave you" The "I" is emphatic. God sent these disasters to bring His people back to the covenant.

▣ "Yet you have not returned to Me" The purpose of these calamities was redemptive (cf. vv. 6,8,9,19,11), not just punitive. The essence of repentance is both a change of mind (Greek term) followed by a change of action (Hebrew term, e.g., Jer. 3:22-4:2). See Special Topic: Repentance at 1:3.

4:7 "I withheld the rain" The first two lines refer to the later rains just before the maturing of the crops in March and April. Fertility is controlled by YHWH, not Ba'al!

Lines 3-6 are a theological way of asserting God's control over nature (cf. v. 8). He is able to direct the curses (cf. Lev. 26:19; Deut. 28:12, 23-24) to certain cities and/or localities. This is similar to the Egyptian plagues. The first nine fell on the land of Egypt, but not where the Hebrews lived in Goshen.

4:8 This verse continues the emphasis of v. 7. Cities are personified as seeking water, but they cannot find enough to sustain life.

The term "stagger" (BDB 631, KB 681, Qal PERFECT) has the connotation of staggering or wandering as a result of God's judgment (cf. 8:12; Gen. 4:12, 14; Num. 32:13; Jer. 14:10; Lam. 4:15).

▣ "Yet you have not returned to Me" This is a repeated call for repentance (cf. vv. 6,8,9,10,11).

Notice the personal emphasis, they are to return to God, their God. He had made a covenant uniquely with them (cf. v. 2). Their part was devotion and obedience. The purpose of creation was fellowship. God wanted a personal being like Himself (cf. Gen. 1:26-27) to have a relationship with. This fellowship/relationship must conform to the nature and character of God. The fracture of this intimate fellowship is the essence of the Fall (cf. Gen. 3) and the goal of redemption (i.e., the restoration of the image of God damaged in human rebellion).

4:9

NASB"scorching wind"
NKJV, NRSV,
NJB"blight"
TEV"scorching wind"

BDB (995) defines this as "smut on crops" and gives Deut. 28:22; I Kgs. 8:37; II Chr. 6:28; and Haggai 2:17 as examples. However, Holladay's Lexicon (361) defines it as "scorching" and gives the same examples. The NASB and TEV understand this as referring to the hot desert wind known as "the sirocco" (e.g., Gen. 41:6, 23, 27).

▣ "mildew" This word (BDB 439) is paired with the above word in all examples. BDB translated it "rust." The term also means "paleness" (cf. Jer. 30:6). This is not the mildew caused by too much humidity, but the whitish powdery kind caused by lack of humidity.

▣ "the caterpillar" Insect infestation (i.e., locusts [BDB 160], cf. Joel 1:4; 2:25) as a judgment from YHWH for breaking the covenant can be seen in Deut. 28:38-40, 42. The infestation could be (1) the locusts themselves or (2) their larvae.

4:10 "I sent a plague among you after the manner of Egypt" The term "plague" (BDB 184) is used of: 

1. one of the Egyptian plagues in Exod. 9:3, 15

2. a threat of God's judgment on His own peope in Exod. 5:3; Lev. 26:23-25; Num. 14:12; Deut. 28:21.

It is interesting that the Hebrew consonants for "plague" are the same for God's "word." There may be an intentional word play. The Israelites neglected God's "word" and thereby reaped God's "plague." A return to Him and His word would abundantly restore and multiply!

▣ "along with your captured horses" This would refer to military equipment, but it can be understood in two ways: (1) they thought their victories, which resulted in the capture of horses and chariots would give them greater strength, but God took all of it away (NEB) or (2) the enemy captured their horses and left them without military might (cf. NRSV, TEV, NJB). Most English translations use option #2.

▣ "the stench of your camp" This refers to the unburied bodies (cf. Isa. 34:3) of the young Israeli men who died in battle.

▣ "rise up in your nostrils" This may simply be a description of the rotting corpses of the dead or it is just possible it is another allusion to the Mosaic covenant. One metaphor used of YHWH favorably receiving an offering was "a soothing aroma" (cf. Gen. 8:21; Exod. 29:18,25,41; and many times in Leviticus and Numbers). A good example of a negative use is Exod. 5:21.

4:11 "I overthrew you, as God overthrew Sodom and Gomorrah" The VERB (BDB 245, KB 253, Qal PERFECT) is used of God's judgment, both temporal (cf. Gen. 19:25; II Kgs. 21:13; Jer. 20:16) and eschatological (cf. Hag. 2:21-22). It speaks of the total destruction of two entire cities by natural or supernatural means. To refer to Israel in the same way as the immoral "cities of the Plain" would have been a shocking insult to these Covenant People. It is another allusion to Deut. 27-29 (cf. 29:23).

"And you were like a firebrand snatched from a blaze" In context the TEV translation seems correct in seeing this as an additional message to the few survivors of God's fiery judgment (cf. Zech. 3:20), but even after all of these covenantal curses (cf. Deut. 27-29) they would not return (i.e., repent) to Him. God had tried and tried again to reach them through disasters, but they would not. Only complete judgment is left! This verse, like 3:12, denotes total destruction. Only in 9:8-15 is there a future hope!

"firebrand" The root (BDB 15) originally meant "to be bent" or "curved." It came to be used of a stick used to stir a fire (cf. Isa. 7:4; Zech. 3:2).

▣ "Yet you have not returned to Me, declares the Lord" See note at 4:6.

4:12 "Prepare to meet your God, O Israel" The VERB (BDB 465, KB 464) is a Niphal IMPERATIVE plus a Qal INFINITIVE CONSTRUCT. It often is used of spiritual preparation to meet God (cf. I Sam. 7:3; II Chr. 12:14; 27:6; Ezra 7:10). This meeting could have been positive (cf. Exod. 19:11-17), but their sin had turned God's visit into covenant judgment (cf. 5:18-20).

There is an interesting alternate understanding of this verse which sees Elohim, not as referring to YHWH the covenant name or Elohim as the Gen. 1 name for God as creator, but as referring to the "gods" (i.e., false fertility gods) of Israel (cf. 5:26; 8:14; also esp. I Kgs. 12:28). The term Elohim is not used by itself to refer to Israel's God in Amos. Only the combined name YHWH Elohim (cf. Gen. 2:4) is used. Joel and Amos (Tyndale Old Testament Commentaries), by David Allan Hubbard, mentions a possible alternate translation which does not change the Hebrew consonants (i.e., "prepare to call your gods, O Israel," cf. G. W. Ramsey, JBL, 89, pp. 187-191) p. 162.

If so then the doxology of v. 13 is a sharp contrast to the claims of the false gods which Israel was worshiping in YHWH's name (cf. cultic partners of vv. 1-3, along with 5:26; 8:14, and the book of Hosea).

4:13 This verse seems to be poetic liturgy, doxology, or an early hymn to God as Creator, and thereby, Judge. Amos has several of these powerful doxological praises (cf. 5:8, 8; 9:5-6).

▣ "forms" This VERB (BDB 427, KB 428, Qal PARTICIPLE) is from the concept of a potter forming clay (e.g., Gen. 2:7,19; Isa. 29:19; 45:15; Jer. 33:2).

▣ "mountains" Mountains were a symbol of strength and permanency.

▣ "creates" This VERB (BDB 135, KB 153, Qal PARTICIPLE) is parallel to "forms." This VERB is used exclusively of God's creative activity. Its basic meaning is "to form or shape by cutting."

"wind" This Hebrew term (BDB 924) can mean "wind," "breath," or "spirit." Here the context implies a contrast between the physical and the spiritual realms (mountains versus spirit).

▣ "And declares to man what are His thoughts" The Hebrew text is singular, "His thought," which refers to God's will. This seems to refer to:

1. God's special covenant relationship to the Patriarchs and their descendants (cf. 3:2)

2. God's desire to communicate with His highest creation, mankind (cf. Gen. 1:26, 27; 12:3).

3. It is possible that the PRONOUN "his" refers to mankind. Several OT texts speak of God as knowing individual human thoughts (e.g., Job 34:21-23; Ps. 94:11;[I Chr. 3:20]; Jer. 11:20; 17:10).

Even rebellious, fallen mankind can know God, not exhaustively, but adequately for fellowship. Sin is that which destroys this desire for God (i.e., human independence)! God is not just creator, He is friend and companion!

▣ "He who makes dawn into darkness" This can be understood in several ways.

1. another allusion to Gen. 1-2 (i.e., (1) God as creator [cf. LXX] or (2) the natural order of nature, cf. 5:9)

2. contextually related to the previous line of poetry and thereby refers to God's revelation. Spiritual truth is not a human discovery, but a divine revelation.

3. a way of asserting God's judgment on Israel (cf. 5:8, 20; Jer. 13:16; Joel 2:2)

4. the parallel of 5:8 (another doxology of YHWH as creator) shows the power of God over His creation.

 

▣ "treads on the high places of the earth" This may be another connection with Deuteronomy (i.e., Mosaic Covenant, cf. Deut. 32:13). It is a metaphor for asserting God as creator (cf. Job 9:8). In Isa. 58:4 and Hab. 3:19 it was a way of referring to the blessings of God on His people.

This term bamah was associated with the worship of Ba'al (cf. 2:7-8) on the top of hills (e.g., Hos. 4:13; see Roland deVaux, Ancient Israel, vol. 1, pp. 284-288). This may be another way of rejecting the worship of Canaanite fertility gods and asserting YHWH's care and provision.

▣ "the Lord God of hosts is His name" This is similar to 3:13. Amos has spoken of the God of creation, fertility, and judgment based on the Covenant. He now states specifically and unambiguously who that deity is, YHWH of Israel (cf. 5:8b). See SPECIAL TOPIC: NAMES FOR DEITY at 1:2.

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. What is the emphasis of Amos 3:2-8?

2. Why are the prophets so upset over the cultic activity at Bethel and Gilgal?

3. Why is the religiosity of Amos 4:4-5 condemned?

4. What is the purpose of God sending calamities on His people?

 

Amos 5

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV NRSV TEV NJB
  Israel's Sinfulness and God's Punishment
(3:1-6:14)
  Israel Warned and Threatened
(3:1-6:14)
A Lament for Israel The Horror and Finality of Israel's Deserved Punishment
(5:1-6:14)
A Call to Repentance Lament for Israel
5:1-3 5:1-2 5:1-2 5:1-2
  5:3 5:3 5:3
A Call to Repentance     No Salvation without Repentance
5:4-9 5:4-5 5:4-5 5:4-7
  5:6-7 5:6-7 Doxology
  5:8-9 5:8-9 5:8-9
      Threats
5:10-13 5:10-13 5:10-13 5:10-13
      Exhortations
5:14-15 5:14-15 5:14-15 5:14-15
The Day of the Lord     Impending Punishment
5:16-17 5:16-17 5:16-17 5:16-17
      The Day of YHWH
5:18-20 5:18-20 5:18-20 5:18-20
      Against Formalism in Religion
5:21-24 5:21-24 5:21-24 5:21-27
5:25-27 5:25-27 5:25-27  

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentarywhich means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:5:1-3
 1Hear this word which I take up for you as a dirge, O house of Israel:
 2She has fallen, she will not rise again—
 The virgin Israel.
 She lies neglected on her land;
 There is none to raise her up.
 3For thus says the Lord God,
 "The city which goes forth a thousand strong
 Will have a hundred left,
 And the one which goes forth a hundred strong
 Will have ten left to the house of Israel."

5:1 "Hear" See note at 3:1.

▣ "dirge" This is a specialized poetic structure that is found in vv. 2-6 and vv. 16-17. This Hebrew word "dirge" (BDB 884) refers to a particular poetic beat pattern of 3-2, 3-2 (e.g., II Sam. 1:19-27; 3:33-34). It is used quite extensively in the book of Lamentations. This form characterized funeral songs or chants (cf. vv. 16-17, 18-20). These songs were an expected part of the funeral service.

"O house of Israel" The term "house" (BDB 108) is used in the sense of family or descendants (cf. 1:4,5; 7:9). The phrase "house of Israel" is used several times by Amos (cf. 5:1,3,4,25; 6:1,14; 7:10,16; 9:9) to refer to the Northern Ten Tribes that split off from Judah in 922 b.c. in the reign of Rehoboam. These tribes took for themselves the name of the father of the Hebrew tribes "Israel" (Jacob).

Twice in Amos the phrase "house of Jacob" is used (cf. 3:13; 9:8). It if often difficult to know if Amos is referring only to the northern tribes or if he is addressing all the descendants of Jacob/Israel.

5:2 "she has fallen" This (BDB 656, KB 709, Qal PERFECT) is a prophetic PERFECT that describes something that will happen in the future as if it has already occurred. The term was used of death in battle (e.g., Jer. 9:22; 46:12; Lam. 2:21; Hos. 7:7).

"she will not rise again" There are two VERBS: (1) "no more" (BDB 414, KB 418 is a Hiphil IMPERFECT) and (2) "to rise" (BDB 877, KB 1086, Qal INFINITIVE CONSTRUCT). YHWH's judgment on Israel's eclectic religion is total, complete, once-and-for-all judgment (cf. 7:9).

However, this very same VERB is used in 9:11(twice) to promise a restoration of the royal house of Judah (i.e., "the fallen booth of David"). So again, the theological issue is:

1. God's message presented in contrasting black and white truths (dialectic paradoxes)

2. chapter 9 refers only to Judah, not Israel.

 

▣ "the virgin Israel" This term is parallel with "house of Israel." God took special care and provided protection for them, like an unmarried daughter or bride to be (cf. Jer. 18:13; 31:4,21). This reflects the marriage metaphor of God as husband and His covenant people as wife (e.g., Isa. 54:5; Hosea 2:19; Eph. 5:22-33). The later rabbis saw the wilderness wandering period as the honeymoon (cf. Jer. 2:2-3; Hos. 2:16). But now the context is of the rape and death of Israel by the Assyrian invasion.

"She lies neglected on her land" The VERB (BDB 643, KB 695) means forsaken, abandoned to plunder. The land of promise is now the place of judgment.

There is a very interesting article in NIDOTTE, vol. 1, pp. 522-524, on the theological aspect of "the land" as YHWH's gift to the descendants of Abraham (cf. Gen. 12:3). Many of the Mosaic statutes are based on this concept. This is the reason why cheating fellow covenant brothers out of their family/tribal inheritance was so offensive to God. God's concern for the land can be seen in "the Sabbath Year" and "Jubilee Year" regulations. These wealthy land grabbers had totally ignored or willfully rejected the theological basis of YHWH's ownership and division of the Promised Land.

"There is none to raise her up" This is the same VERB (BDB 877, KB 1086) used earlier in the verse. Here it is a Hiphil PARTICIPLE. It seems to be a sarcastic allusion to the inability of the Canaanite gods (whom Israel worshiped) to rescue her from YHWH's judgment (cf. 5:6). The powerlessness, the non-existence of Canaanite deities is ridiculed!

5:3 This was one of the covenant curses (the terms "thousands" [BDB 48] and "hundreds" [BDB 547] were military units, cf. Deut. 28:62). The emphasis in this verse is not on a remnant returning (cf. Isa. 6:13), but on the extreme military devastation that will occur. National Israel will permanently cease to exist.

NASB (UPDATED) TEXT:5:4-7
 4 For thus says the Lord to the house of Israel, "Seek Me that you may live.
 5But do not resort to Bethel,
 And do not come to Gilgal,
 Nor cross over to Beersheba;
 For Gilgal will certainly go into captivity
 And Bethel will come to trouble.
  6Seek the Lord that you may live,
 Or He will break forth like a fire, O house of Joseph,
 And it will consume with none to quench it for Bethel,
  7For those who turn justice into wormwood
 And cast righteousness down to the earth."

5:4 "seek Me" The Hebrew VERB (BDB 205, KB 233) is a Qal IMPERATIVE (cf. vv. 6,14-15). The connotation of the Hebrew phrase "to seek" involved going to a sanctuary, however, the context of v. 5 demands that we must seek God on an individual, as well as corporate, basis (cf. Deut. 4:29-30; 30:1-3,10), not just in religious ritual. Our attitudes, motives, and lifestyle faith are crucial. Basically this is a call to repentance to those who know (covenantal aspect) YHWH. Fellowship with YHWH demands an ethical life.

In v. 4 Amos says, "Seek the Lord." This same VERB is also found in v. 14, "seek good and not evil." These three are somewhat parallel. YHWH is said several times to be good (e.g., Ps. 86:5; 100:5; 106:1; 107:1; 118:1,29). Therefore, seeking "Me" and seeking "good" may refer to YHWH (notice the second line of v. 14). This same symbolism can be seen in Hosea 8:2-3.

The Hebrew term "seek" has several meanings.

1. inquire of

2. seek a deity in prayer and worship

3. investigate (to know the heart)

4. ask or demand

In this context #2 fits best (cf. Deut. 4:29; Hosea 10:12; Isa. 9:13; 31:1; 55:6; 65:10).

NASB"that you may live"
NKJV, NRSV"and live"
TEV"and you will live"
NJB"and you will survive"

The NKJV and NRSV are literal. The VERB (BDB 310, KB 309) is a Qal IMPERATIVE parallel to "seek." The sense of the IMPERATIVE is seen in the NASB, TEV, and NJB. Israel's survival as a covenant nation is the issue! YHWH is merciful, if they turn back to Him, He will pardon, restore, and protect (i.e., as in Holy War).

This outburst of mercy is a plea from the heart of God who does not want to destroy His own covenant people (cf. Hos. 11:8-11).

5:5 "Bethel. . .Gilgal. . .Beersheba" These are all local centers of worship. The first two were in Israel and the third in southern Judah (cf. II Kgs. 23:8; Gen. 21:14, 31; 26:25,33; 46:1).

▣ "Beersheba" This was an ancient holy site connected to the Patriarchs (Abraham, Gen. 21:33; Isaac, Gen. 26:23-25; Jacob, Gen. 28:10; 46:1-7) located in southern Judah.

▣ "For Gilgal will certainly go into captivity" Amos is a skilled poet. Here he uses a sound play between "Gilgal" and "to go into exile" (BDB 162, KB 191, a Qal INFINITIVE ABSOLUTE and a Qal IMPERFECT of the same term). Hebrew poetry is characterized by thought parallelism, multiple meanings of words, and sound plays.

"And Bethel will come to trouble" This seems to be a contrast between Bethel (house of God) and what it had become (house of idolatry, cf. Hos. 4:15; 5:8; 10:5,8).

One of the meanings of "trouble" (BDB 19) can be idolatry (i.e., "nothing,"cf. Isa. 41:29; 66:3).

5:6 "Seek the Lord that you may live" This is parallel to v. 4.

"He will break forth like a fire" This may be another allusion to Deuteronomy (cf. 4:24). Fire is a metaphor for the cleansing power of God or to put it another way, His holiness! See SPECIAL TOPIC: FIRE at 7:4.

▣ "O house of Joseph" It is unusual for Israel to be called the "house of Joseph" (cf. 6:6). It is usually called the "house of Jacob" (or "house of Israel," e.g., v. 1). However, Ephraim and Manasseh, Joseph's two children, make up the largest land holdings and the most populous tribes of the northern kingdom.

5:7 "for those who turn justice into wormwood" "Justice" is a parallel to "righteousness." These two terms often appear together in the same context in the OT (cf. II Sam. 8:15; I Kgs. 10:9; I Chr. 18:14; II Chr. 9:8; Ps. 99:4; Isa. 1:21; 5:7; 9:7; 28:17; 32:1,16; 33:5; 59:14; Jer. 4:2; 9:24; 22:3,15; 23:5; 33:15; Ezek. 18:5,19,21,27; 33:14,16,19; 45:9; Amos 5:7,24). This is not the "justification by faith," imputed righteousness of the New Covenant, but the Old Covenant mandate that YHWH wanted a people to fully reveal His character (cf. Matt. 5:19-20,48). However, sinful fallen mankind, even the covenant people, were unable to live out the holiness of God!

The PARTICIPLE (BDB 245, KB 253, Qal PARTICIPLE), when Israel is the subject, is used in a negative sense (cf. 5:7; 6:12; Jer. 2:21). In 4:11 Amos mentioned Sodom and Gomorrah as being overthrown, using the same root but with YHWH as the subject.

Wormwood (BDB 542) refers to any plant that is bitter (cf. UBS's Fauna and Flora of the Bible, p. 198). The rich had prevented justice. The legal system was a bitter thing to the poor, not a haven (cf. v. 12; 6:12). This may be another allusion to idolatry in Deuteronomy (cf. 29:18; Jer. 9:14; 23:15). The cognate in Arabic means "curse."

NASB"cast righteousness down to the earth"
NKJV"lay righteousness to rest in the earth"
NRSV"bring righteousness to the ground"
TEV"cheat people out of their rights"
NJB"throw uprightness to the ground"

The idea here is to cast down (BDB 245, KB 253, Qal PARTICIPLE) with a view toward trampling underfoot (cf. Isaiah 28:2-3). Judges, like the king, were to represent YHWH.

Notice that "justice" and "righteousness" are parallel (cf. v. 24; 6:12). There is an ethical-practical aspect to biblical faith!

NASB (UPDATED) TEXT:5:8-9
 8He who made the Pleiades and Orion
 And changes deep darkness into morning,
 Who also darkens day into night,
 Who calls for the waters of the sea
 And pours them out on the surface of the earth,
 The Lord is His name.
 9It is He who flashes forth with destruction upon the strong,
 So that destruction comes upon the fortress.

5:8-9 This is a poetic doxology to God as Creator and Judge. There are three of these doxologies in Amos (cf. 4: 4; 5:8-9; 9:5-6).

5:8 "the Pleiades" This is literally "heap" or "herd" (BDB 465, cf. Job 9:9, 38:31). This was one of the brightest of the star clusters (Hesiod calls it "the seven sisters") in the constellation Taurus. The UBS, Translator's Handbook, pp. 105, 242, asserts that in Palestine its setting below the horizon introduces winter. This then makes the poetic lines refer to God not as creator only, but active present controller (Providence) of the natural order.

▣ "Orion" This is literally "fool" (BDB 493) in the sense of aggressive. It is used to refer to a rebel. The ancients identified this constellation with Nimrod (the warrior, cf. Gen. 10:8-9). It was visible in the summer. God controls the seasons (i.e., the order and regularity of the natural world)! Apparently, God's creation and control of the stars (cf. Gen. 1:14-19) was a necessary theological statement in the light of astral worship (cf. v. 26).

▣ "changes deep darkness into morning" In context this speaks of God's control of the heavenly bodies (cf. Ps. 19: 24). This phrase may be parallel in concept to 4:13c.

▣ "Who calls for the waters of the sea" There are several theories as to the meaning of this phrase: (1) it refers to the boundaries of the oceans (cf. Gen. 1:9-10); (2) it refers to God, not Ba'al, as the source of rain (i.e., a blessing to support growth); or (3) it is possibly an allusion to the flood (a judgment motif, cf. Gen. 6). God controls the waters of creation as He does the stars. Water is the only thing in Gen. 1 that is not said to have been spoken into existence by God (cf. Gen. 1:2).

▣ "The Lord is His name" The name in Hebrew was very significant in describing the character of an individual. God's name "YHWH" is from Exod. 3:14, from the Hebrew VERB "to be." See SPECIAL TOPIC: NAMES FOR DEITY at 1:2.

5:9

NASB"He who flashes forth"
NKJV"He rains"
NRSV"flash out"
TEV, NJB"brings"

The Hebrew term's (BDB 114, KB 132, Hiphil PARTICIPLE) meaning is in doubt. Its use in Job and the Psalms implies a cheerfulness or joy (meaning of the Arabic root). However, that meaning does not fit Amos at all unless Amos is speaking sarcastically of YHWH smiling at the destruction of idolatrous Israel and her military fortifications. The NASB takes its translation from the possible meaning of the Hiphil, "let something flare up" (cf. NIDOTTE, vol. 1, p. 660).

"the strong" This may refer to the economically and politically powerful (cf. vv. 10-13; 2:14). The opposite of "the poor," the very ones who take advantage of them! However, because of the parallel to "fortresses," it may refer to the Israeli military.

NASB (UPDATED) TEXT:5:10-13
 10They hate him who reproves in the gate,
 And they abhor him who speaks with integrity.
 11Therefore because you impose heavy rent on the poor
 And exact a tribute of grain from them,
 Though you have built houses of well-hewn stone,
 Yet you will not live in them;
 You have planted pleasant vineyards, yet you will not drink their wine.
 12For I know your transgressions are many and your sins are great,
 You who distress the righteous and accept bribes
 And turn aside the poor in the gate.
 13Therefore at such a time the prudent person keeps silent, for it is an evil time.

5:10 "They hate him who reproves in the gate" Those (honest judges, true witnesses) who tried to stand up and defend the poor and helpless (exactly who this refers to is uncertain, some kind of legal advocate) were vehemently attacked by the status quo leadership (cf. Isa. 59:14-15). This is another allusion to Deuteronomy's cursing and blessing section (cf. Deut. 27:25).

The gate was the place of justice in the ancient Near East (cf. Deut. 25:1-3; Ruth 4:1-12). This is where the elders of the communities sat (cf. Deut. 19:12; 21:3,8,19; 21:3,8; 22:15; 25:7-8). These elders are addressed by Amos.

▣ "abhor" This (BDB 1073, KB 1765, Piel IMPERFECT) is a strong VERB, often used to denote God's rejection of idolatry. It is parallel to "hate" in this context.

NASB"integrity"
NKJV"uprightly"
NRSV, NJB"the truth"
TEV"the whole truth"

The term's (BDB 1071) basic meaning is to be exact or straight. This metaphor for moral/ethical uprightness was derived from the word for a palm tree. Notice its usage.

1. Noah, Gen. 6:9

2. Abraham, Gen. 17:1

3. peace offerings, Lev. 22:21

4. godly Israelites, Deut. 18:13; Prov. 2:7; 10:9

5. God, Deut. 32:4 II Sam. 22:31,33; Ps. 18; 30,32

6. Job, Job 1:1,8; 2:3

7. God's word, Ps. 19:7

 

5:11a-b The first two poetic lines of this verse document some of the abuses of the poor:

1. heavy rent (i.e., taken from Akkadian root) or trample on (i.e., taken from Hebrew root "to trample" [BDB 143, KB 165, Poel INFINITIVE CONSTRUCT], cf. NKJV, NRSV, NJB).

2. a tax on food

3. bribery at the gate (cf. v. 12)

The term poor (see note at 2:7) may refer to "peasant farmers" (see note at NIDOTTE, vol. 1, p. 951).

5:11c-e This is another curse for violation of the Mosaic Covenant (cf. Deut. 28:30,39). The rich had built luxurious homes ("well-hewn stone") by exploiting the poor (cf. vv. 11-12). But God would not let them live with their ill gotten gain (cf. Micah 6:15). This is an allusion to the Assyrian exile.

5:12 This verse, like vv. 10-11, lists the sins of the wealthy class against the poor (possibly small farmers) and underprivileged. These are the very ones the ethical God cares about because of their helplessness and vulnerability (cf. Deut. 10:18; 14:29; 16:11; 24:17-22; 26:12-13; 27:19). This is another Deuteronomic emphasis. The prophets always looked back to the Mosaic Covenant.

The term translated "bribe" (BDB 497, cf. Exod. 23:8; Deut. 16:19; 27:25; I Sam. 12:3; Prov. 6:35) is the same term used to describe God's "covering," "atoning" for sin. This important theological term is used here in a derived sense of covering someone's hand or eyes. It is a shocking use of a wonderful theological term.

5:13 This is a very difficult verse because it seems to go against all that the prophet himself advocates and practices. This again may be a play on the semantic field of the PARTICIPLE, "he who is prudent" (BDB 968, KB 1328, Hiphil PARTICIPLE). The Hiphil can mean

1. look at (to make one wise, cf. Gen. 3:6)

2. give attention to (e.g., Deut. 32:29)

3. have comprehension (e.g., Dan. 1:4; 9:25)

4. give insight, teach (e.g., Dan. 9:22; 11:33,35)

5. act prudently (e.g., Amos 5:13)

6. prosper (e.g., Isa. 52:13; Jer. 10:21)

7. cause to prosper (e.g., Deut. 29:9)

A good example of how this term can mean #5 or #6/#7 see Jer. 23:5. If so used here, this may be another allusion to Deuteronomy (i.e., 29:9). They were meant to prosper in God's blessing (cf. Deut. 27-29), but they were prospering because they were breaking Moses' Covenant in their treatment of the powerless of their society.

It is also possible (UBS, Handbook, pp. 106-109) to see the key to the structure related to the two people addressed in v. 10.

1. "they hate. . .they abhor," this group is addressed in vv. 11-12

2. "who reproves. . .who speaks with integrity," these were addressed in v. 13

 

NASB (UPDATED) TEXT:5:14-15
 14 Seek good and not evil, that you may live;
 And thus may the Lord God of hosts be with you,
 Just as you have said!
 15Hate evil, love good,
 And establish justice in the gate!
 Perhaps the Lord God of hosts
 May be gracious to the remnant of Joseph.

5:14 "Seek good and not evil" Note the prophet's sharp contrasts (cf. v. 15). There is a choice to be made which has eternal consequences. "Seek" (BDB 205, KB 233, Qal IMPERATIVE) is another IMPERATIVE. Notice this IMPERATIVE's relationship with those in vv. 4 & 6 that emphasize ethical lifestyles. It must be remembered that biblical faith has two foci: personal relationship and deeds of love (cf. Eph. 2:8-10 and I John 3:23). Amos admonishes Israel to "seek good." Isaiah uses the same VERB to admonish God's people to seek justice (cf. Isa. 1:17). What do we care about, strive for, seek after? The answer tells us who we are and who/what we serve!

▣ "the Lord God of hosts be with you" This is the greatest promise that God can make (cf. Ps. 23). The title "Lord God of Hosts" has two related meanings in the OT: (1) YHWH as commander of the angelic army and (2) YHWH as controller of the astral bodies that represent angelic powers (Babylonian idolatry). See SPECIAL TOPIC: NAMES FOR DEITY at 1:2.

"Just as you have said" Amos may have been referring to

1. a common teaching of the priests/Levites

2. an often used liturgy/psalm

3. the recurrent claim that Israel was the covenant-chosen people (e.g., Exod. 19:5-6; Deut. 7:6; 14:2)

 

5:15 "Hate evil, love good,

 And establish justice in the gate" These are three Hebrew IMPERATIVES:

1. "hate" (BDB 971, KB 1338, Qal IMPERATIVE)

2. "love" (BDB 12, KB 17, Qal IMPERATIVE)

3. "establish" (BDB 426, KB 427, Hiphil IMPERATIVE)

 These reflect the covenant of Moses. Notice that for Amos there is no distinction between the secular and the sacred, between the heart and the hand (cf. Micah 6:8). God's people must reflect God's character!

The term "establish" has the connotation of specific, purposeful action (e.g., Hos. 2:3). God's faithful must determine in their hearts and minds that justice, fairness, and integrity will prevail in their sphere of influence.

▣ "Perhaps the Lord. . .May be gracious to the remnant of Joseph" The prophet is asserting a limited hope (i.e., "perhaps" BDB 19) for those few Israelites who would repent and live out their faith (i.e., "seek Me," v. 4; "seek the Lord," v. 6).

NASB (UPDATED) TEXT:5:16-17
 16Therefore thus says the Lord God of hosts, the Lord,
 "There is wailing in all the plazas,
 And in all the streets they say, 'Alas! Alas!'
 They also call the farmer to mourning
 And professional mourners to lamentation.
 17And in all the vineyards there is wailing,
 Because I will pass through the midst of you," says the Lord.

5:16 "Therefore" This relates to vv. 10-13. It does not relate to the repeated admonition to repent, begun in vv. 4-6 (key word, "seek").

"There is wailing in all the plazas. . .‘Alas! Alas'" The prophet began the funeral dirge in 5:1; now judgment has come and everybody is wailing. "Plazas" would be parallel to "gates" or "markets." Even the term "streets" (BDB 299) can mean plaza or market (e.g., I Kgs. 20:34).

"farmer" I believe "farmer" is the referent to "the poor." It was not the poor as in modern, western cultures, but the small farmer on ancestral land (given by YHWH) who were being exploited. The Mosaic stipulations of the Sabbath Year and the Jubilee Year were being ignored and land was permanently taken.

▣ "professional mourners" Near Eastern people are very expressive in their mourning rites. There were trained people available to help in this cultural grieving process (cf. II Chr. 35:25; Jer. 9:17). See James M. Freeman, Manners and Customs of the Bible, pp. 283-284.

5:17 "I will pass through the midst of you" This same phrase is used in Exod. 12:12 for the Death Angel passing through Egypt in judgment on the night of Passover. God's coming could be for blessing or judgment (cf. v. 18). Israel viewed it as a certain blessing, but Amos revealed that it would be for judgment. What an ironic, tragic reversal (cf. vv. 18-20)! All humans made in God's image sense their need for Him (cf. v. 14b). He wants to be with us, but our actions necessitate judgment, not fellowship!

NASB (UPDATED) TEXT:5:18-20
 18Alas, you who are longing for the day of the Lord,
 For what purpose will the day of the Lord be to you?
 It will be darkness and not light;
 19As when a man flees from a lion
 And a bear meets him,
 Or goes home, leans his hand against the wall
 And a snake bites him.
 20Will not the day of the Lord be darkness instead of light,
 Even gloom with no brightness in it?"

5:18 "Alas" This is literally "woe" (BDB 222). This is an interjection of grief and mourning over the dead (cf. v. 16; Jer. 22:18; 34:5).

▣ "you who are longing for the day of the Lord" This VERB (BDB 16, KB 20, Hiphil PARTICIPLE) means "desire for yourselves." These people thought God's coming (i.e., "the day of the Lord") would bring blessings and deliverance because they were covenant people (cf. 3:2). But because of this very reason, judgment would come. Because of the blindness of their hearts, God was coming to them as Judge (cf. 3:14; 5:18; 8:3,9,11,13), not Savior (cf. 9:11,13). Their religion resulted in a curse (cf. Deut. 27-29).

Amos is the first of the writing prophets and this is the first use of the phrase "the Day of the Lord" (see note at 2:16). It may have been a metaphor from the days of "Holy War" (i.e., Joshua and Judges). YHWH was the ever-present provider and protector of His covenant people, but in days of conflict His physical manifestation in miraculous ways delivered His people from danger. However, Israel had so violated the covenant that its privilege had turned to judgment and rejection (cf. Joel 2).

"It will be darkness and not light" This continues the contrast on these terms (cf. 4:13c; 5:8c,20).

5:19 There is absolutely no place to flee from God's judgment.

5:20 What irony! What tragedy!

"with no brightness in it" The "brightness" (BDB 618) may be an allusion to the glory of God.

NASB (UPDATED) TEXT:5:21-24
 21"I hate, I reject your festivals,
 Nor do I delight in your solemn assemblies.
 22Even though you offer up to Me burnt offerings and your grain offerings,
 I will not accept them;
 And I will not even look at the peace offerings of your fatlings.
 23Take away from Me the noise of your songs;
 I will not even listen to the sound of your harps.
 24But let justice roll down like waters
 And righteousness like an ever-flowing stream."

5:21-24 Do these verses show that God rejects the sacrificial system given in Leviticus 1-7? There are many strong passages in the Prophets that show God's displeasure at His people's practice of the sacrificial system (cf. Isa. 1:11-17; Jer. 6:20; 7:21-23; Hos. 6:6; Amos 5:21-27; Micah 6:8). The sacrificial system was YHWH's way of dealing with human sin so as to develop and continue a personal, loving, trusting relationship with His highest creation. However, Israel not only turned it into mere ritual and form, but even merged it with pagan practices. YHWH wants fellowship! YHWH wants a people who reflect His character! YHWH wants to reach all humans through the witness of a chosen group (cf. Gen. 12:3; Exod. 19:5-6).

5:21 "I hate, I reject your festivals,

 Nor do I delight in your solemn assemblies" These are strong terms! They were very religious, but their attitudes and hearts were far from God. Their religiosity was an abomination to God (cf. Isa. 29:13)! The first two VERBS, "I hate" (BDB 971, KB 1338) and "I reject" (BDB 549, KB 540) are Qal PERFECTS, which denote a settled, complete attitude.

The term "festivals" (BDB 290) is often used to denote the three major annual feasts (cf. Exod. 23:15-16; Lev. 23). These were required feasts for all males.

The term "delight" (BDB 926, KB 1280, Hiphil IMPERFECT) is literally "smell," which refers to the Mosaic phrase "soothing aroma," denoting YHWH's acceptance of a sacrifice (e.g., Gen. 8:21; Exod. 29:18,25; Lev. 26:31; I Sam. 26:19).

5:22 Religiosity without relationship is an abomination (cf. Isa. 1: 10-20; Jer. 7). YHWH does not reject the sacrificial system, but its inappropriate use (ritual without repentant faith; form without appropriate attitude)!

"I will not even look" "Look" (BDB 613, KB 661, Hiphil IMPERFECT) is used in the sense of accept or acknowledge.

▣ "fatlings" This (BDB 597) refers to specially cared for young animals which were raised to be sacrificed.

5:23 "take away from Me the noise of your songs" This (BDB 693, KB 747) is a Hiphil IMPERATIVE MASCULINE SINGULAR. Even sacred, glorious music without the proper motive is a farce, hypocrisy, and an abomination to God. God desires motive, not only form!

This verse does show that the northern tribes adopted the worship forms (i.e., music developed by the prophetic guilds, cf. I Sam. 10:5) of the temple in Jerusalem (developed by David, cf. II Sam. 6:5,15). The leaders (Jeroboam I) wanted these northern altars (i.e., Dan and Bethel) to duplicate the worship techniques so that the common people would not sense a difference.

It is surprising that the VERBS are SINGULAR. It is just possible that in v. 23 Amos is addressing the high priest at Bethel.

NASB, NRSV,
TEV, NIV"harps"
NKJV, NET"stringed instruments"
NJB"lyres"
REV, JPSOA"lutes" 

As the number of English translations demonstrates, moderns do not know to what type of stringed instrument this refers. To note the number of other instruments it is often associated with see II Sam. 6:5 and Ps. 92:3. It is possible that Assyrian wall pictures have depicted this instrument as strings with a sounding box, something like our bass fiddle. See James M. Freeman, Manners and Customs of the Bible pp. 221-222.

5:24 This is one of the most famous verses in Amos. God desires His people to focus on who He is, not on certain worship days, but on every day. True faith is what we are, not what we do; but who we are will be clearly seen in what we do, how we do it, and why we do it (cf. Matthew 7).

"Justice" and "righteousness" are parallel, as in v. 7. In this context they refer to human obedience to the Mosaic Covenant lived out in a proper relationship between God and worshiper—worshiped and worshiper.

The VERB "roll down" (BDB 146, KB 193) is a Niphal JUSSIVE, which denotes an IMPERATIVE sense.

▣ "an ever-flowing stream" This (BDB 450) refers to a spring that never runs dry (i.e., is not seasonal). It is a powerful metaphor of a life of active faith (cf. Jer. 22:3; Ezek. 45:9; Micah 6:8).

NASB (UPDATED) TEXT:5:25-27
 25"Did you present Me with sacrifices and grain offerings in the wilderness for forty years, O house of Israel? 26You also carried along Sikkuth your king and Kiyyun, your images, the star of your gods which you made for yourselves. 27Therefore, I will make you go into exile beyond Damascus," says the Lord, whose name is the God of hosts."

5:25 This is a very difficult verse to interpret. It can be a question (continues from v. 25) or an affirmation (linking it to v. 27, cf. TEV). There have been two lines of interpretation: (1) Amos is asserting that the children of Israel did not sacrifice in the wilderness (cf. Jer. 7:21-22 and NJB) or (2) although they did sacrifice in a limited (JB) way, the object of their sacrifice was not YHWH, but Assyrian gods who were leading them (sarcasm) into exile.

5:26 There is much discussion on the time element of this verse. Does it refer to the forty years of wilderness wandering of v. 25 or does it refer to the future wanderings of the Assyrian exile? It seems that because the idols mentioned are Assyrian star gods this verse is referring to current time or the future exile, while v. 25 refers to the wilderness wanderings after the Exodus from Egypt.

Another possibility is that Israel had made the sacrificial system ultimate when in fact they could not perform it after they left Egypt for many years (no tabernacle). During those years personal trust in God's care, presence, and provision was the focus of their faith, not sacrifice. This does not depreciate the sacrificial system. It was surely the will of God, but God Himself was the goal, not the ritual, liturgy, and cultus! Motive and attitude were crucial!

Just a note about Stephen's quote of Amos 5:25-27 in Acts 7:42-43. Most Jews of the first century a.d. used the Septuagint translation of the OT. In some places it follows a different text from the Masoretic Text. This is a problem! However, even in the Dead Sea Scrolls both traditions are present. None of the verses affect the truth or trustworthiness of doctrine or practice. We must realize that Christianity does not stand or fall on difference between the Hebrew OT and its ancient versions or NT manuscript variation. See a discussion of this in Gleason Archer's Encyclopedia of Bible Difficulties, pp 381-382.

▣ "Sikkuth your king" The LXX has "booth of," however, this term is found in Assyrian documents to refer to a war god named Adar-Melek-Saturn (Ninurta in Ugaritic). Notice a deity is called "king," which shows the cultural background for YHWH as king.

NASB"Kiyyun"
NKJV"Chiun"
NRSV, TEV,
NJB"Kaiwan"
NIV, REB"the pedestal"

This also refers to an Assyrian star god, who is also identified with the planet Saturn (BDB 475). The NASB reflects the Hebrew spelling which is a combination of the consonants of the name of the star god, but the vowels from the Hebrew word "abominations" (BDB 1055). This was a common way for Hebrew scribes to ridicule the names of gods, kings, and nations (e.g., Sikkuth). The spelling "Kaiwan" is from Akkadian or Arabic.

The translation of the term as "pedestal" supposes that the term comes from the root, "to be firm" (kwn).

5:27 "I will make you go into exile beyond Damascus" This refers to the Assyrian exile, which occurred in 722 b.c. after a three year siege of Samaria (cf. possibly 4:3; and Hos. 9:3; 10:6; 11:5). This again is an allusion to the cursings and blessings section of Deut. 27-29.

"says the Lord, whose name is God of hosts" One of the names for Israel's God is "YHWH of hosts" or "YHWH Sabaoth" (cf. I Sam. 1:3). In this text Elohim is substituted for YHWH. Here the title is connected to God as the controller of a heavenly army (i.e., the stars). YHWH, not astral deities (i.e., Assyrian star gods), was Israel's hope!

The worship of the lights of the sky is condemned in many texts (cf. Deut. 4:19; 8:2; 17:2-5; II Kgs. 23:4-5,11; Jer. 8:2; 19:13; 32:29; Zeph. 1:5). The OT asserts several times that God created and controls the heavenly lights (cf. Gen. 1:14-19; Ps. 19:1-6; Neh. 9:6). It is in connection with these texts that "Lord of hosts" is a condemnation of idolatry (the worship of gods/angels/spirits of the heavenly lights, cf. LXX of Deut. 32:8).

 

Amos 6

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV NRSV TEV NJB
  Israel's Sinfulness and God's Punishment
(3:1-6:14)
  Israel Warned and Threatened
(3:2-6:14)
Warning to Zion and Samaria   The Destruction of Israel Against the Self-Indulgent and Their False Sense of Security
6:1-2 6:1-3 6:1-7 6:1-7
6:3-7      
  6:4-7   The Punishment: Plague, Earthquake, Invasion
6:8-11 6:8 6:8 6:8-11
  6:9-10 6:9-10  
  6:11-14 6:11-12  
6:12-14     6:12-14
    6:13  
    6:14  

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:6:1-3
 1Woe to those who are at ease in Zion
 And to those who feel secure in the mountain of Samaria,
 The distinguished men of the foremost of nations,
 To whom the house of Israel comes.
 2Go over to Calneh and look,
 And go from there to Hamath the great,
 Then go down to Gath of the Philistines.
 Are they better than these kingdoms,
 Or is their territory greater than yours?
 3Do you put off the day of calamity,
 And would you bring near the seat of violence?

6:1 "Woe" The pronunciation of the word sounds like exasperated or sorrowful feelings. This term (BDB 222) characterizes the book of Lamentations (cf. 5:24). The Prophets often used the literary form (a 3-2 beat) of a funeral dirge to express the disapproval of God and His coming judgment. This term is recurrent in Isaiah (cf. negative in 1:4,24; 5:8,11,18,20,21,22; 10:1; 17:12; 18:1; 28:1; 29:1,15; 30:1; 31:1; 33:1; 45:9,10; neutral in 10:5; and positive in 55:1) and Jeremiah (cf. 22:13,18; 23:1; 30:7; 34:5; 47:6; 48:1; 50:27).

This INTERJECTION is followed by a series of PARTICIPLES, which carries the "woe" thought with each of them (vv. 1-7).

▣ "to those who are at ease" There is no VERB. This phrase is used as a SUBSTANTIVE. It has the prophetic connotation of "careless, wanton, arrogant" (BDB 983, cf. Isa. 32:9,11; Zech. 1:15; and Ps. 123:4). It was not their leisure or wealth or social status that was the problem, but their trust in these things instead of God.

The group is characterized in several ways in the next few verses:

1. those who feel secure, v. 1b

2. you who put away the evil day, v. 3

3. those who lie on beds of ivory, v. 4

4. those who improvise (sing idle songs), v. 5

5. those who drink wine from sacrificial bowls, v. 6

All of these phrases have the DEFINITE ARTICLE plus a PARTICIPLE.

▣ "in Zion" This seems to be parallel to "in the mountain of Samaria" (the capital of the Northern Ten Tribes). However, Zion is one of the seven hills of Jerusalem. Therefore, this could mean

1. covenant people as a whole, 3:1; 6:8

2. Judah and Israel were both sinful and guilty

3. a literary parallel, but with no distinction intended

 

▣ "The distinguished men" This is literally "pierced men" (BDB 666; KB, 718, Qal PARTICIPLE). The Arabic root means "one who scrutinizes" (i.e., leaders). This seems to refer to (1) former leaders with whom Israel was trying to make security agreements to protect themselves from the judgment of God (i.e., Assyrian exile) or (2) what these wealthy leaders thought of themselves (cf. v. 13; NET Bible; Tyndale Commentary).

6:2  Depending on how one interprets v. 1, this verse would be

1. Amos' words to the arrogant leadership of the covenant people (Judah and Israel) similar to 9:7. However, this involved some textual emendations (cf. UBS, Handbook, #31, p. 289).

2. the leaders' comments to the people (cf. NET Bible, Tyndale commentary).

 

▣ "Calnah" This was a fortified city in Syria (cf. Isa. 10:6), which was destroyed by Tiglath-pileser III in 738 b.c. It became a proverb of the coming exile of Israel. It was on this occasion that the king of Israel, Menahen, began to give tribute to Assyria.

▣ "Hamath" The Anchor Bible Dictionary, vol. 3, p. 33, has a good brief comment.

"A city in Syria, the southern border of which often became part of the formula for the northern idealized border of Israel (cf. I Kgs. 8:65; I Chr. 13:5). The city was an object of the Assyrian conquest (Isa. 36:19), and some of its inhabitants were exiled and settled in Israel (II Kgs. 17:24)."

It was located about 150 miles north of the city of Dan on the Orantes River.

▣ "Gath" The Philistines established five city-states in southwest Judah on the coastal plain. Four of those cities are mentioned earlier in Amos 1:6-8 (Gaza, Ashdod, Ashkelon, and Ekron). Gath is also mentioned in Micah 1:10. It was later destroyed by the Assyrians.

6:3 The wealthy leaders were "putting off" (BDB 622, KB 672, Piel PARTICIPLE; this VERB appears only here in this form and only twice in the OT, cf. Isa. 66:5) the day of God's visitation by (1) divination or (2) trying to ignore (cf. TEV) the covenant consequences of Deut. 27-29. The irony is that by their very acts they were hastening the day!

▣ "the seat of violence" This could refer to (1) the leaders of Israel or (2) the coming invasion of Assyria. "Seat" is understood as "throne," which is a metaphor for "reign."

NASB (UPDATED) TEXT:6:4-7
 4Those who recline on beds of ivory
 And sprawl on their couches,
 And eat lambs from the flock
 And calves from the midst of the stall,
 5Who improvise to the sound of the harp,
 And like David have composed songs for themselves,
 6Who drink wine from sacrificial bowls
 While they anoint themselves with the finest of oils,
 Yet they have not grieved over the ruin of Joseph.
 7Therefore, they will now go into exile at the head of the exiles,
 And the sprawlers' banqueting will pass away.

6:4-6 This describes the elaborate drunken banquets of the self-indulgent rich.

6:4 "sprawl" The term (BDB 710, KB 756) is used again in v. 7. It has a negative connotation. It is parallel to "recline" (BDB 1011, KB 1486), which may have been an unusual way to eat at this time in Palestine. If so, then both denote new, foreign, and non-traditional actions (i.e., pagan influence on Israeli leaders).

6:5 "like David have composed songs" This is a historical allusion to David's musical background.

1. David himself

a. played for Saul, I Sam. 16:16,23; 18:10; 19:9

b. appointed Levitical singers, I Chr. 6:31; 15:1-16:43; 25:1-31; II Chr. 29:25-30

2. examples of David's music

a. II Sam. 22

b. most of first two books of Psalm (cf. 72:72)

(1) MT asserts 73 psalms

(2) LXX asserts 84 psalms

(3) Vulgate asserts 53 psalms

c. called "the sweet psalmist of Israel" (cf. II Sam. 23:1)

The VERB "improvise" (BDB 827, KB 967, Qal PARTICIPLE) is uncertain in meaning. It appears only here in the OT. In later Hebrew it means "break off" or "divide" (e.g., fruit that drops off the tree or bush). The translation "compose" or "improvise" comes from the Arabic root.

It is just possible in this context that these revelers are desecrating

1. David's melodies, poems

2. the instruments used in the temple

 

6:6

NASB"sacrificial bowls"
NKJV, NRSV"bowls"
TEV, NJB"by the bowl full"

This is not so much an expression of the sacrilegious use (cf. Dan. 5:2) of sacred utensils (cf. Exod. 24:6-8; Num. 7:13) as it is an expression of their drunkenness ("bowls, not cups"; REB, "you drink wine by the bowlful"). Some see this as a magical practice based on Isa. 65:11.

SPECIAL TOPIC: Biblical Attitudes Toward Alcohol (fermentation) and Alcoholism (addiction)

▣ "they anoint themselves with the finest of oils" Putting oil on one's face and arms was a sign of gladness. Their actions are in contrast to the next line of poetry. They should have been grieving over the ruin of their nation.

▣ "the ruin of Joseph" Joseph married an Egyptian. They had two children who were adopted by Jacob (Israel, cf. Gen. 48:8-22). Although the Messianic line came through Judah, Joseph received the "double inheritance" of the oldest child. Joseph's two sons became the two largest tribes, Ephraim and Manasseh. They were part of the ten northern tribes who broke away from Solomon's son, Rehoboam, in 922 b.c. and started a new state under Jeroboam I. This new state was known by several titles:

1. Israel (Jacob's new name)

2. Samaria (capital)

3. Ephraim (largest tribe)

 

6:7 This refers to God's judgment on these who cared only for themselves, but claimed to know God! Their judgment is the exact reversal of their lifestyles! First in extravagance and revelry; first in exile!

▣ "banqueting" This term (BDB 931, KB 634) is found only twice in the OT (here and Jer. 16:5). The Jeremiah text (and one Ugaritic text) links this term with a self-indulgent feast for the dead! If so, the sarcasm of Amos' statement is obvious.

NASB (UPDATED) TEXT:6:8-11
 8The Lord God has sworn by Himself, the Lord God of hosts has declared:
 "I loathe the arrogance of Jacob,
 And detest his citadels;
 Therefore I will deliver up the city and all it contains."
 9And it will be, if ten men are left in one house, they will die. 10Then one's uncle, or his undertaker, will lift him up to carry out his bones from the house, and he will say to the one who is in the innermost part of the house, "Is anyone else with you?" And that one will say, "No one." Then he will answer, "Keep quiet. For the name of the Lord is not to be mentioned." 11For behold, the Lord is going to command that the great house be smashed to pieces and the small house to fragments.

6:6-11 The UBS, Handbook for Translators, p. 131, makes a good point that these verses parallel 5:21-24. With God's wrath (cf. v. 8; 5:24) comes God's judgment!

6:8 "The Lord God has sworn by Himself" See note at 4:2. The VERB "swear" (BDB 989, KB 1396) is used several times in Amos referring to YHWH swearing

1. by His holiness, 4:2

2. by Himself, 6:8

3. by the pride of Jacob, 8:7 (sarcasm, irony, or regret)

 

▣ "the Lord God of hosts" See SPECIAL TOPIC: NAMES FOR DEITY at 1:2. The repetition of these two names denoting YHWH makes this an emphasized pronouncement.

"I loathe the arrogance of Jacob" The VERB (BDB 1060 II, KB 1672, Piel PARTICIPLE) is a rare (only here in the OT) but powerful term of rejection (see all the versions). BDB has "loathe," KB has "to make repulsive, desecrate." It is parallel to "hate" (BDB 971, KB 1338, cf. 5:21).

The term "arrogance" (BDB 144) means "exaltation," "majesty," or "excellence." It is used in a positive sense toward Israel in Ps. 47:4. In this context it refers to vv. 4-6. See sarcastic parallel in 8:7. Israel's inappropriate "pride" receives God's judgment (cf. Hosea 5:5; 7:10)!

6:9-10 This is prose, not poetry.

6:9 "ten men" This number was important to the Jews because it was the minimum number required for worship and other social events, possibly even military groups. Because of the use of the number ten, this judgment verse may relate to 5:3.

6:10 This verse seems to describe the siege of Samaria, the capital of Israel. There will be so many people dead and the plague so rampant that bodies will be burned indiscriminately (cf. 8:3).

▣ "one's uncle, or his undertaker" There are many questions about this phrase.

1. Are there two people or one?

2. What does the word (BDB 976) translated "undertaker" by the NASB, but literally means "he who burns," mean?

For question #1 the phrase refers to two different people who talk together in the rest of the verse (i.e., so there is no survivor in the recesses of the house).

For question #2 there have been many theories:

1. one who burns deceased bodies

2. embalming or anointing the dead with spices

3. one who burns incense on behalf of the dead

4. one who burns a sacrifice on behalf of the dead

5. a parallel term for a near Kgs. The first term would mean a near kin on the mother's side and the second term a near kin on the father's side.

For me #1 or #5 seems best. But #4 could be linked to the banquet for the dead in v. 6.

▣ "Keep quiet. For the name of the Lord is not to be mentioned" This is a theological affirmation of who sent the invasion. The aftermath of judgment causes a holy reverence for YHWH, missing so long in Israel. The phrase "keep quiet" (BDB 245, a Hebrew INTERJECTION) is used in contexts of YHWH's presence (cf. Hab. 2:20; Zeph. 1:7; Zech. 2:13) and judgment (cf. 8:3).

6:11 This is the concluding point of vv. 8-11. Judgment (by a foreign nation, i.e., Assyria) will fall on great and small (i.e., all the population). No one will escape (cf. 5:18-20).

▣ "to pieces. . .to fragments" The first term's (KB 1249) meaning is uncertain:

1. used of rain droplets (Song of Songs 5:2)

2. chopped food

3. to shatter or grind

The second term (KB 149) means to break open (cf. Ps. 141:7), like a wall (cf. Isa. 22:9). The VERB form implies a tearing into pieces (Piel). David Allan Hubbard, Joel and Amos (Tyndale OT Commentaries), asserts that these two terms fit an earthquake better than an invasion. He also lists the other places in Amos where he thinks the texts fit an earthquake (cf. 1:1; 2:13; 8:8; 9:1-6), p.198.

NASB (UPDATED) TEXT:6:12-14
 12Do horses run on rocks?
 Or does one plow them with oxen?
 Yet you have turned justice into poison
 And the fruit of righteousness into wormwood,
 13You who rejoice in Lodebar,
 And say, "Have we not by our own strength taken Karnaim for ourselves?
 14For behold, I am going to raise up a nation against you,
 O house of Israel," declares the Lord God of hosts,
 "And they will afflict you from the entrance of Hamath
 To the brook of the Arabah."

6:12 These first two questions are somewhat difficult in Hebrew, but it is obvious they refer to unnatural acts. All these rhetorical questions expect a "no" answer. It was also unnatural for God's people to turn justice into poison!

▣ "Do horses run on rocks" "Rocks" (BDB 700) refers to large boulders or possibly to horses running up cliffs or over crags. The answer is obviously no.

▣ "does one plow them with oxen" It is possible to change the MT's vowels to read "plow the sea" (cf. NRSV, TEV, NJB). This is accomplished by taking the plural ending of "oxen" as a separate word, "sea." This fits the context better. As 12a, it is meant to be an impossible act. All four questions expect a "no" answer!

▣ "justice. . .fruit of righteousness" See note at 5:12.

6:13 "You who rejoice" This Hebrew phrase implies arrogance and pride over two military victories. Israel was proud and confident in her military, but God will destroy Israel by a greater military power (cf. v. 14, the Assyrians)! The Assyrians will come from the same geographical direction as these two cities mentioned, the north.

▣ "Lodebar" This was a city on the eastern side of Jordan in the area of Gilead. The term (BDB 520) means "a nothing."

▣ "Have we not by our own strength taken Karnaim for ourselves" This is apparently another city in the trans-jordan area. The term (BDB 902) means "a pair of horns," which would denote its power. These cities were both captured by Jeroboam II (782-753 b.c.).

The theological implication of the phrase is that Israel, by her own military power, captured this city, which goes against the concept of holy war. It was YHWH's power and strength (e.g., Exod. 13:3,14,16) that enabled His people to win in battle. This claim is another sign of Israel's arrogance and covenant ignorance.

6:14 "I am going to raise up a nation against you" This refers to Assyria.

▣ "from the entrance of Hamath to the brook of Arabah" This is the traditional boundary of the Promised Land (cf. Num. 34:7-8; Josh. 13:5; Jdgs. 3:3; 1 Kgs. 8:65; II Kgs. 14:25). Judah would also be affected!

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why did God reject the sacrifices of the northern tribes?

2. Why is God's creative act emphasized? (vv. 8-9)

3. Why is Amos 5:25-26 so difficult to interpret?

4. Is Amos condemning wealth and the sacrificial system or something else? What?

 

Amos 7

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV NRSV TEV NJB
Visions of the Locusts Five Visions of God's Judgment and a Prophecy of Restoration
(7:1-9:15)
A Vision of Locusts The Visions
(7:1-9:10)
      First Vision: The Locusts
7:1-3 7:1-3 7:1-3 7:1-3
Visions of the Fire   A Vision of Fire Second Vision: the Drought
7:4-6 7:4-6 7:4-6 7:4-6
Visions of the Plumb Line   A Vision of a Plumb Line Third Vision: the Plumb-Line
7:7-9 7:7-9 7:7-9 7:7-9
Amaziah's Complaint Amos and Amaziah Amos and Amaziah Amaziah Challenges Amos' Right to Prophesy
7:10-13 7:10-17 7:10-11 7:10-17
    7:12-13  
7:14-17   7:14-17  

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentarywhich means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. Chapters 7-9 form the last literary unit. The book can be broken into three divisions: (1) judgments against the nations; (2) judgments against Judah and Israel; and (3) the visions of Amos.

1. The visions of Amos can be outlined.:

a. chapter 7, three visions

b. chapter 8, one vision

c. chapter 9, one vision.

2. Judgment Visions

a. Locust, 7:1-3

b. Fire (possibly famine, cf. 4:6-8; 8:11-13), 7:4-6

c. Plumb line (possibly weak fortifications), 7:7-9

d. Summer fruit, 8:1-3

e. Earthquake, 9:1-2 (also possibly 8:7-10)

3. It is surely possible that these visions were the very means of God's prophetic call to Amos from shepherd to prophet. The prophet calls for mercy (visions 1 & 2), but the reality of rebellion, idolatry, and unrepentance demanded judgment. Israel must be told so they will know it is not YHWH's weakness or lack of compassion, but their sin that has brought this on them (also a warning to Judah).

 

B. Amos 7:10-17 is unique because

1. it gives biographical information about Amos (notice how many of the visions are related to agriculture)

2. it is written in the third person while other sections of the book are in the first person

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:7:1-3
 1Thus the Lord God showed me, and behold, He was forming a locust-swarm when the spring crop began to sprout. And behold, the spring crop was after the king's mowing. 2And it came about, when it had finished eating the vegetation of the land, that I said,
 "Lord God, please pardon!
 How can Jacob stand,
 For he is small?"
 3The Lord changed His mind about this.
 "It shall not be," said the Lord.

7:1 "Thus the Lord God showed me, and behold" This introduction shows the relatedness of the visions (cf. 7:1,4,7; 8:1, but not 9:1-10).

▣ "He was forming" These visions and judgments were from God Himself (BDB 427, KB 428, Qal PARTICIPLE, MASCULINE SINGULAR).

▣ "a locust-swarm" This type of plague is mentioned in Exod. 10:12ff. It was specifically one of the curses mentioned in Deut. 28:38-42, if God's people did not keep his commandments. There are over twelve different words in the Hebrew language translated "locusts," which shows the fear and commonness of this plague. It is uncertain if these words refer to types of locust or stages of their growth (cf. Joel 1:4; 2:25).

▣ "the spring crop began to sprout" This is literally "the latter growth" (BDB 545). It is uncertain if this refers to grass or grain. It is also uncertain if it is a second growth or a replanting. This would have been sometime after April. The later rain had to occur before the seeds would sprout. If this crop was lost there would be no crop until the next year!

▣ "after the king's mowing" This is literally "shearings" (BDB 159). This phrase is not meant to teach that the king received the first mowing as a tax on the land. This allotment for the king is mentioned only here in the entire OT. The phrase was meant to be a way to date this event in the spring.

7:2 "finished" This VERB (BDB 477, KB 476, Piel PERFECT) has the connotation of "to complete" or "destroy" (NIDOTTE, vol. 2, p. 641). Here it functions in both senses.

▣ "that I said" The Prophets often serve as intercessors (cf. Exod. 32:11; Jer. 15:1; 18:20; Ezek. 9:8; Dan. 9:15-19), although usually they speak to the covenant people on God's behalf.

▣ "Lord God" This is Adon and YHWH (cf. Jer. 14:7,20,21; Ezek. 9:8; 11:13). See Special Topic: The Names for Deity at 1:2.

▣ "please pardon" This (BDB 669, KB 757) is a Qal IMPERATIVE. This word is always used for God's forgiveness of humans (see Robert B. Girdlestone, Synonyms of the Old Testament, pp. 135-136).

Amos, the prophet of social justice, has become the patron of mercy! The hammer of the message of judgment has mellowed at the consequences of judgment!

It is noteworthy that Amos asked God to pardon. One wonders if this means (1) let the judgment pass or (2) forgive their sin so there is no need for judgment. Amos makes this same request for the first two visions. However Amos meant the prayer, YHWH took it in sense #1. When the third and fourth visions come there is no mercy because there has been no repentance! The time of respite was not used for spiritual renewal, but further rebellion. Patience and mercy have turned into wrath (cf. 7:8,9; 8:7,10,11)!

7:2,5 "Jacob. . .For he is small" Notice that the prophet's appeal is to the nation's "need" not to their "covenant relationship." The Lord had promised that Abraham's seed would be as (1) the stars of heaven (e.g., Gen. 15:5); (2) the sand of the seashore (e.g., Gen. 22:17); and (3) the dust of the earth (e.g., Gen. 13:16), but now there were so few!

7:3

NASB, TEV"The Lord changed His mind about this"
NKJV, NRSV,
NJB"The Lord relented concerning this"

This Arabic root means "to breathe heavy" (BDB 636, KB 688, Niphal PERFECT). This is an anthropomorphic metaphor. The root of this word expresses deep feelings (see Robert B. Girdlestone, Synonyms of the Old Testament, pp. 87-88). The prophet Nahum carries this term in his name. God is often spoken of in the Bible as changing His mind or relenting (cf. v. 6; Gen. 18:22-32; Num. 14:11-20; Josh. 7:6-13; II Kgs. 22:19-20; Ps. 106:45; Jer. 18:1-16; 26:3,13,19; Jonah 3:10). God is affected by (1) our prayers and (2) His character of compassion and love (cf. Exod. 3:7; Jdgs. 2:18; Hosea 11:8-9; Joel 2:13-14; Amos 5:15). However, this should not be understood in the sense that God's nature or purpose vacillates. It does not change (cf. Num. 23:19; 1 Sam. 15:29; Mal. 3:6; Heb. 13:8; James 1:17).

NASB (UPDATED) TEXT:7:4-6
 4Thus the Lord God showed me, and behold, the Lord God was calling to contend with them by fire, and it consumed the great deep and began to consume the farm land.
 5Then I said,
 "Lord God, please stop!
 How can Jacob stand, for he is small?"
 6The Lord changed His mind about this.
 "This too shall not be," said the Lord God.

7:4

NASB"contend"
NKJV"conflict"
NRSV
(footnote)"a judgment"
TEV"preparing to punish"
NJB"summoning"

This term (BDB 936) in this context refers to a legal case against Israel (e.g., Hos. 4:1; 12:2; Mic. 6:1-2).

▣ "by fire" Fire is often used as a symbol of judgment (e.g., 2:5). In this agricultural context the fire may refer to the scorching heat of the sun or the plants being defoliated by the locusts. If so, the great deep may be a reference to available water (i.e., springs, rivers, rain, etc., cf. 1:2; 4:6-8).

SPECIAL TOPIC: FIRE

▣ "the great deep" This refers to the underground water source of rivers (cf. Gen. 1:2; 7:11; 49:15; Ps. 36:6; Isa. 51:10). This is a mythological term from the earliest known Mesopotamian nations, Sumer and Babylon, but in the OT it has been totally stripped of its mythological connotation.

In this context it refers to God's allowing foreign invaders to destroy Israel.

7:5 "please stop" This (BDB 292, KB 292) is another Qal IMPERATIVE. However, notice this time the prophet did not appeal for forgiveness, but for the cessation of judgment. YHWH is merciful, but there is an end to His patience (cf. v. 8; 8:1).

7:6 See note at 7:3.

NASB (UPDATED) TEXT:7:7-9
 7Thus He showed me, and behold, the Lord was standing by a vertical wall with a plumb line in His hand. 8The Lord said to me, "What do you see, Amos?" And I said, "A plumb line." Then the Lord said,
 "Behold I am about to put a plumb line
 In the midst of My people Israel.
 I will spare them no longer.
 9The high places of Isaac will be desolated
 And the sanctuaries of Israel laid waste.
 Then I will rise up against the house of Jeroboam with the sword."

7:7 "the Lord was standing by a vertical wall" This seems to imply a wall of loose stones removed from the fields. With time these stones shifted their positions and became unstable and unsafe.

▣ "a plumb line" This is the only use of this particular term (BDB 59, KB 71) in the OT. It was a construction tool (cord with metal weight at the end) used to test the perpendicular alignment of buildings or walls. It is used metaphorically here to express judgment because mankind has deviated from the standard of God (cf. II Kgs. 21:13; Isa. 28:17; 34:11; Lam. 2:8).

Although most English translations accept "plumb line" as the implied contextual meaning, it is possible to argue for "tin" as the proper translation of this Akkadian loan word. If so, then the imagery would be that of a tin wall, thereby, a metaphor of "apparent protection" (i.e., a wall of weak metal, tin). Several prophets used metal imagery (cf. Jer. 15:20; Ezek. 4:3).

Whichever it is, this is a vision of judgment. Israel thinks she is militarily secure and spiritually orthodox, but she is not!

7:8 "I will spare them no longer" Literally "I will never (BDB 414, KB 418, Hiphil IMPERFECT) again pass by (BDB 716, KB 778, Qal INFINITIVE) them." Amos realizes the depth of Israel's rebellion and ceases to intercede on her behalf.

7:9 "high places. . .sanctuaries" The "high places" (BDB 119) refer to the local fertility worship sites ("will be desolated," BDB 1030, KB 1053, Niphal PERFECT), while "the sanctuaries" (BDB 874) refer to the national shrines ("will be laid waste," BDB 351, KB 349, Qal IMPERFECT) at the cities of Dan and Bethel, started by Jeroboam I (922 b.c.).

"the house of Jeroboam" This refers to Jeroboam I, who led the rebellion of the Northern Ten Tribes in 922 b.c. against Solomon's son, Rehoboam, over the issue of forced labor and taxation. The true issue was the king's oppressive demands on the people in order to support his opulent Oriental court (cf. I Kgs. 11).

"the sword" The sword (i.e., war) is to be paralleled with the severity of the locust swarm of v. 1. and the consuming fire of v. 4.

NASB (UPDATED) TEXT:7:10-13
 10Then Amaziah, the priest of Bethel, sent word to Jeroboam king of Israel, saying, "Amos has conspired against you in the midst of the house of Israel; the land is unable to endure all his words. 11For thus Amos says, 'Jeroboam will die by the sword and Israel will certainly go from its land into exile.'" 12Then Amaziah said to Amos, "Go, you seer, flee away to the land of Judah and there eat bread and there do your prophesying! 13But no longer prophesy at Bethel, for it is a sanctuary of the king and a royal residence."

7:10-17 This account of an encounter between God's spokesman and the leader of the Bethel sanctuary breaks into the context of several judgments:

1. locusts, 7:1-3

2. fire or famine, 7:4-6 (cf. 8:11-13)

3. plumb line, 7:7-9

4. summer fruit, 8:1-3

5. earthquake, 9:1-2 (possibly 8:7-10)

 

7:10 "Amaziah the priest" This was the chief priest (Targums) of the national golden calf shrine at Bethel. Here we see the dilemma of the people when confronted by two representatives of God. The Priest and the Prophet both claim to speak for God, both claim to have His authority.

▣ "Jeroboam" This refers to Jeroboam II (cf. 1:1), the current king of Israel. As is often the case the exact dates of his reign vary from scholar to scholar:

1. John Bright, 786-746 b.c.

2. E. J. Young, 783-743 b.c.

3. R. K. Harrison, 782/81-753 b.c.

There are several problems connected to dating OT events:

1. the only clear link between secular history and the OT is the battle of Charchemish in 605 b.c.

2. the reigns of the kings overlap (co-reigns)

3. the Babylonians and Palestinians date the reign of their kings differently (i.e., count or do not count first partial year).

 

▣ "Amos has conspired against you" Amaziah accused Amos of political treason ("conspired," BDB 905, KB 1153, Qal PERFECT, for examples of the use of this term see II Sam. 15:12; II Kgs. 11:14; 15:15). Near Eastern kings were very conscious of their prophet's words and popularity among the populace and feared any negative prediction.

"the land is unable to endure all his words" Amos is speaking at Bethel. All the geographical directions of the book are given from the position of Bethel. However, this phrase implies that Amos spoke in many locations in the north, not just Bethel.

The VERB "endure" (BDB 465, KB 463, Hiphil INFINITIVE CONSTRUCT) is used of enduring YHWH's wrath (cf. Joel 2:11; Jer. 10:10). The Israelites were listening to Amos!

7:11 "For thus Amos says, ‘Jeroboam will die by the sword'" This refers to Jeroboam II. Amaziah slightly misquoted Amos, but in reality it was the essence of his message.

"Israel will certainly go from its land into exile" This was a staggering judgment pronouncement. The Promised Land is no longer under YHWH's protection! No, quite the opposite; it is under YHWH's attack. Israel had allowed the confiscation of the land allotments (by the wealthy, powerful, and influential) of her farmers and now YHWH revoked His promise!

The Exile of Israel is mentioned several times by Amos (cf. 4:2-3; 5:5,27; 6:7; 7:17; 9:4,14).

7:12 "Go. . .flee away" These are both Qal IMPERATIVES ("go" BDB 229, KB 246, "flee" BDB 137, KB 156). There is a third Qal IMPERATIVE later in the verse, "eat" (BDB 37, KB 46). Amaziah wants Amos to get out of the sanctuary, the city, and the country!

"you seer" Amaziah called Amos a seer possibly because of his public proclamation of his visions. It was a synonym for "prophet."

SPECIAL TOPIC: THE DIFFERENT HEBREW TERMS FOR PROPHET

▣ "flee away to the land of Judah" Possibly Amaziah was charging Amos with being prejudiced against Israel or a meddling foreigner.

"there eat bread and there do your prophesying" Apparently, some prophets were supported by the state, while others lived on the freewill offerings of the people to whom they preached. Amaziah was accusing Amos of preaching for money. Amos seems to answer in v. 14 that he already had a source of income.

7:13 "for it is a sanctuary of the king and a royal residence" It is obvious that Amaziah was expressing the truth ironically when he states this is not God's sanctuary but the king's. The reference here is, of course, to one of the national shrines set up by Jeroboam I that became the site of the official state religion of the Northern Ten Tribes. It was later corrupted by Ahab and Jezebel (cf. I Kgs. 18-21) into the worship of the fertility gods of Canaan.

NASB (UPDATED) TEXT:7:14-17
 14Then Amos replied to Amaziah, "I am not a prophet, nor am I the son of a prophet; for I am a herdsman and a grower of sycamore figs. 15But the Lord took me from following the flock and the Lord said to me, 'Go prophesy to My people Israel.' 16Now hear the word of the Lord: you are saying, 'You shall not prophesy against Israel nor shall you speak against the house of Isaac.' 17Therefore, thus says the Lord, 'Your wife will become a harlot in the city, your sons and your daughters will fall by the sword, your land will be parceled up by a measuring line and you yourself will die upon unclean soil. Moreover, Israel will certainly go from its land into exile.'"

7:14 "I am not a prophet, nor am I the son of a prophet" Amos was asserting God's call to speak not to a profession (cf. v. 15), a VERB must be supplied in this statement. The PRESENT TENSE fits this context, but not v. 15. It could be translated, "I was not a prophet." Implication, but now I am.

This statement by Amos seems to contrast "prophet" with "son of a prophet." If so, the distinction would be between a person called to speak for God as an individual versus a person called by God to be a part of a group of prophets (i.e., Samuel, I Sam. 10:5,6,10; 19:20; I Kgs. 20:35; II Kgs. 2:3-7; 4:38; 6:1). In the latter case "son" would refer to a member of a group, not a family.

▣ "for I am a herdsman and a grower of sycamore figs" See full notes in Introduction. In this context it may function as a way of showing Amos' wealth or occupation. He did not need to prophesy to eat!

7:15 "took me from following the flock" This VERB (BDB 542, KB 534, Qal IMPERFECT) has a strong theological connotation of God's sovereign choice and action (e.g., Exod. 6:7; Deut. 4:20,34; II Sam. 7:8; I Kgs. 11:37; Jer. 43:10). God called Amos to speak for Him!

This is a play on the word "shepherd," used metaphorically for (1) God Himself; (2) Israel's leaders; and (3) by implication, the nation. Israel and Judah as a whole were God's sheep.

"Go prophesy to My people Israel" There are several IMPERATIVES in this context.

1. "Go," BDB 229, KB 246, Qal IMPERATIVE

2. "Prophesy," BDB 612, KB 659, Niphal IMPERATIVE

3. "Hear," v. 16, BDB 1033, KB 1570, Qal IMPERATIVE

 

▣ "My people Israel" This is a Covenant phrase (cf. 7:8,15; 8:2) using Jacob's new name (cf. Gen. 32:28).

7:16 This is Amos characterizing Amaziah's words, which were opposite of YHWH's.

▣ "against the house of Isaac" This is the only use of this phrase in the OT. It may be parallel to "house of Jacob" (cf. 3:13) or "house of Israel" (cf. 5:1,3,4,25; 6:1). It was a disparaging comment by Amaziah about Amos' preaching in the north.

7:17 Amos says this priest's wife will be publicly raped (and become a common prostitute), his children killed, his property divided among others, and he, himself, will go into exile for life in Assyria. He will be an example of what will happen to all of Israel's leaders.

In a real sense these judgments on Amaziah meant that neither he nor his descendants would be priests.

1. Wife will be unfit for marriage to a priest (cf. Deut. 22:23-24).

2. No children will survive him.

3. He dies in a foreign land unable to pass on his priestly credentials.

(See David A. Hubbard, Joel and Amos (Tyndale Old Testament Commentary, p. 217).

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Does God change His mind? How?

2. How is repentance related to forgiveness?

3. How do you know who truly speaks for God? (Prophet, Priest, or Sage)

4. Is God's judgment eschatological or temporal?

 

Amos 8

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV NRSV TEV NJB
  Five Visions of God's Judgment and a Prophecy of Restoration
(7:1-9:15)
  The Visions
(7:1-9:10)
Vision of Summer Fruit Fourth Vision A Vision of a Basket of Fruit Fourth Vision: The Basket of Ripe Fruit
8:1-3 8:1-3 8:1-2a 8:1-3
    8:2b-3  
  The Indictment of Israel Israel's Doom Against Swindlers and Exploiters
8:4-10 8:4-6 8:4-6 8:4-7
  8:7-8 8:7-10  
      8:8
      Prediction of Punishment: Darkness and Mourning
  8:9-10   8:9-10
      Famine and Drought of the Word of God
8:11-14 8:11-12 8:11-14 8:11-12
      Fresh Prediction of Punishment
  8:13-14   8:13-14

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:8:1-3
 1Thus the Lord God showed me, and behold, there was a basket of summer fruit. 2He said, "What do you see, Amos?" And I said, "A basket of summer fruit." Then the Lord said to me, "The end has come for My people Israel. I will spare them no longer. 3The songs of the palace will turn to wailing in that day," declares the Lord God. "Many will be the corpses; in every place they will cast them forth in silence."

8:1 "Thus the Lord God showed me, and behold" This phrase was used to introduce the first three visions in chapter 7. Because of its recurrent use it shows that the visions are related (cf. 7:1,4,7; 8:1).

▣ "a basket of summer fruit" There is a word play in the Hebrew text between the word for "fruit" and the word for "end" (cf. Dan. 8:17,19; 11:40; 12:4,6) in v. 2. These two words would have been pronounced the same way (cf. NIDOTTE, vol. 3, p. 920). Summer fruit (BDB 884) is the last fruit of the season, which over ripens very quickly in the heat and was an appropriate metaphor for the spiritual rottenness of the Israeli nation. They were over-ripe for judgment!

8:2 "‘The end has come for My people Israel'" The VERB (BDB 97, KB 112, Qal PERFECT) denotes that the covenant between YHWH and Abraham's descendants will be abrogated with the northern tribes.

The pain of YHWH can be sensed in the covenant phrase, "My people Israel"( cf. Hosea 11:1-4,8), but it will not be completely abrogated. There is hope (cf. 9:7-15; Hosea 11:9-11).

 To allow the appearance of the covenant to continue would be cruel. YHWH's judgment, as painful as it was, was an act of love with a real potential of restoration!

▣ "will spare them no longer" This phrase is very emphatic. Literally, it is "I will never (BDB 414, KB 418, Hiphil IMPERFECT) again pass by them" (BDB 716, KB 778, Qal INFINITIVE CONSTRUCT).

The Covenant is broken (cf. 7:8)! His people have rejected Him by the amalgamation with Canaanite fertility worship for the last time. In Gen. 15:16 the Amorites of the Promised Land were rejected because of their godless lifestyle. Now God's own people are being turned out because of their similar godless lifestyle. God's patience coming to an end is also seen in Jer. 15:5-9 and Ezek. 7:2-9.

8:3 "The songs of the palace" The term "songs" (BDB 1010) is FEMININE PLURAL, which may denote the irony that the female singers at court would become the professional mourners. But, there were so many bodies that the only sound was silence! (For a brief discussion of mourning rites see Roland deVaux, Ancient Israel, vol. 1, pp. 56-61.)

There is a possibility of two translations: (1) "palace" (TEV, NJB, cf. 6:5) or (2) "shrine" or "temple" (NKJV, NRSV, NET, NIV, cf. 5:23). Because of v. 10 (cf. 5:23) option #2 seems best.

▣ "will turn to wailing" The VERB (BDB 410, KB 413, Hiphil PERFECT) occurs several times in the section of Jeremiah dealing with judgment on the surrounding nations (cf. Jer. 47:2; 48:20,31,39; 49:3; 51:8). He seems to follow Isaiah's usage (cf. Isa. 13:6; 14:31; 15:2,3; 16:7[twice]; 23:1,6,14). A good translation of this outcry over death and destruction could be "wail," "howl," "shriek."

The eighth century minor prophets used it several times in relation to YHWH's coming judgment.

1. Hosea 7:14

2. Joel 1:5,11,13

3. Amos 8:3

4. Micah 1:8

 

▣ "in that day" This was a standardized metaphor of judgment used so often in the eighth century prophets. YHWH will visit His people for blessing (cf. Amos 9:11,13) or cursing (cf. Amos 1:14; 2:16; 3:14; 4:2; 5:8,18,20; 6:3; 8:3,9,10,11,13). See full note at 2:16.

▣ "they will cast them forth in silence" This refers to abnormal burial practices (i.e., no professional wailing nor any wailing at all) because of war and siege. This phrase is related to 6:10 (the same INTERJECTION is used, BDB 245, "hush").

NASB (UPDATED) TEXT:8:4-6
  4Hear this, you who trample the needy, to do away with the humble of the land,
  5saying,
 "When will the new moon be over,
 So that we may sell grain,
 And the sabbath, that we may open the wheat market,
 To make the bushel smaller and the shekel bigger,
 And to cheat with dishonest scales,
 6So as to buy the helpless for money
 And the needy for a pair of sandals,
 And that we may sell the refuse of the wheat?"

8:4 "Hear" This is the Hebrew term Shema (BDB 1033, KB 1570, Qal IMPERATIVE). It means "to hear so as to do." It is the key term of the significant prayer of Deut. 6:4-6 (cf. Amos 3:1,13; 4:1; 5:1).

Verse 4 refers to subjugation ("trample" or "crush" BDB 983, KB 1375, Qal PARTICIPLE) of the poor (‘the needy" parallel to "the humble of the land" and "the helpless. . .the needy," cf. v. 6) by the rich and politically powerful (cf. 2:7; 5:11,12).

8:5 The wealthy, powerful, and influential could not wait for the religious assemblies (i.e., "new moon," cf. Num. 28:11; II Kgs. 4:23 and "sabbath," cf. Exod. 31:13-17) to be over so they could instigate their illegal, improper, and unjust schemes toward the poor: (1) to make the bushel smaller; (2) the shekel bigger; (3) use dishonest scales; and (4) sell the husk of the wheat (those grain heads that fell in the dirt, BDB 655, or under-developed grain that fell through the sieve, cf. 9:9) with the wheat. All of these refer to cheating the poor when they buy food (cf. Lev. 19:35-36; Deut. 25:13-16; Prov. 20:10).

The VERBS "sell" (BDB 991, KB 1404) and "open" (BDB 834, KB 986) are both COHORTATIVE. These merchants' desire to exploit is so strong that their actions are the commands of their own hearts.

SPECIAL TOPIC: ANCIENT NEAR EASTERN WEIGHTS AND VOLUMES (METROLOGY)

▣ "the new moon" This refers to the ancient custom of observing a religious holiday at the first of the month (cf. Num. 28:11; II Kgs. 4:23). Remember, the Jews went by the lunar calendar.

▣ "dishonest scales" This CONSTRUCT (BDB 24, 941) denotes unfair and dishonest commercial enterprises, especially against the poor (cf. Micah 6:10-11). God hates this falsehood (cf. Prov. 11:1). It is never "business is business" with God or His people! Exploitation reveals a heart of self, greed, and fallenness.

8:6 This verse gives an example of how poor people who could not buy food were forced to sell themselves or their families into slavery for a small amount (i.e., "a pair of sandals," cf. 2:6).

These wealthy merchants sank so low as to sell grain mixed with husk, dirt, pebbles, etc. With profits from these fraudulent sales they purchased more slaves! Therefore, the poor paid for the exploitation of the poor!

NASB (UPDATED) TEXT:8:7-10
 7The Lord has sworn by the pride of Jacob,
 "Indeed, I will never forget any of their deeds.
 8Because of this will not the land quake
 And everyone who dwells in it mourn?
 Indeed, all of it will rise up like the Nile,
 And it will be tossed about
 And subside like the Nile of Egypt.
 9It will come about in that day," declares the Lord God,
 "That I will make the sun go down at noon
 And make the earth dark in broad daylight.
 10Then I will turn your festivals into mourning
 And all your songs into lamentation;
 And I will bring sackcloth on everyone's loins
 And baldness on every head.
 And I will make it like a time of mourning for an only son,
 And the end of it will be like a bitter day.

8:7 "The Lord has sworn by the pride of Jacob" In Amos YHWH swears several times as a way to show that His words are true:

1. "The Lord God has sworn by His holiness," 4:2

2. "The Lord God has sworn by Himself," 6:8

3. "The Lord has sworn by the pride of Jacob," 8:7

This phrase has several possibilities: (1) God's glory in the descendants of Jacob (cf. I Sam. 15:29). The TEV translates this as "The Lord, the God of Israel, has sworn" ; (2) since no where else does God swear by another person, this may mean, "the Lord, of whom Israel is so proud, has sworn" (UBS, Handbook, p. 165); or (3) that the people of Jacob had become so permanently wicked that God could swear by their settled condition (cf. 6:8).

▣ "I will never forget any of their deeds" This is a very strong and emphatic statement.

1. a HYPOTHETICAL PARTICLE, (טא)

2. a Qal IMPERFECT VERB, "to forget" (BDB 1013, KB 1489)

3. the NOUN "everlasting," "perpetuity" (BDB 664)

These exploitative merchants will answer for the crimes against both their covenant brothers and sisters and their covenant God!

8:8 This question expects a "yes" answer. This verse is apparently using the imagery of (1) an earthquake mentioned in 1:1 or (2) the destruction caused by the annual flooding of the Nile River in Egypt (cf. 9:5; Jer. 46:7-8). Because this VERB (BDB 176, KB 204, Niphal PERFECT) is used to describe Jonah being driven from the presence of YHWH (cf. Jonah 2:4), it may be a metaphor for exile from the Promised Land (cf. 9:1-4,5). This same word was used of YHWH driving the Canaanites out of the Promised Land, but now Israel is being removed for her sins and idolatry!

8:9 This verse has been understood in several ways: (1) eschatological language like Isa. 13:10; Joel 2:2; 3:15; Micah 3:6; (2) a reference to the plagues on Egypt, which form the basis of the curses of Deut. 27-29; or (3) a literal reference to an eclipse (cf. 5:18-20).

In a sense the cosmic chaos of creation is recurring. The ideal setting of YHWH fellowshipping with mankind has again been disrupted. Nature is seen as being in chaos (cf. Rom. 8:19-22).

It is ironic that water can be for destruction (i.e., flood) or a symbol of God's blessing (cf. 5:24). Mankind will experience one or the other! For an interesting discussion of the word "sea" see NIDOTTE, vol. 2, pp. 461-466.

▣ "make the earth dark in broad daylight" This VERB (BDB 364, KB 361, Hiphil PERFECT) refers to God's action. It may reflect the plague of darkness in Egypt (cf. Exod. 10:21-22; Ps. 105:28). Here it refers to God bringing darkness, both literal (cf. 5:8) and figurative (cf. vv. 11-12). Israel's light is darkened (cf. Jer. 13:16).

8:10 This is a series of mourning rites (i.e., funeral songs, sackcloth, baldness) over God's judgments of Israel's worship times. Their worship will be turned to bitter mourning, like the death of an only son (cf. Jer. 6:26; Zech. 12: 10).

▣ "baldness" Because of Israel's connection with the Canaanite fertility cults, this could refer to "shaving" (cf. Moab, Isa. 15:2; Jer. 48:37; Philistia, Jer. 47:5; and Phoenicia, Ezek. 27:31), all of which had cultic connotations (cf. Lev. 21:5).

But it could also refer to the pulling out of the hair of the head as a sign of mourning (cf. Micah 1:16; Ezek. 7:18).

▣ "a bitter day" This word (BDB 600) is used at the grief over a death (cf. 5:16-17). They were expecting just the opposite (cf. 5:18-20)! This is a veiled reference to "that day," "the day of the Lord." See note at 2:16.

NASB (UPDATED) TEXT:8:11-14
 11"Behold, days are coming," declares the Lord God,
 "When I will send a famine on the land,
 Not a famine for bread or a thirst for water,
 But rather for hearing the words of the Lord.
 12People will stagger from sea to sea
 And from the north even to the east;
 They will go to and fro to seek the word of the Lord,
 But they will not find it.
 13In that day the beautiful virgins
 And the young men will faint from thirst.
 14As for those who swear by the guilt of Samaria,
 Who say, 'As your god lives, O Dan,'
 And, 'As the way of Beersheba lives,'
 They will fall and not rise again."

8:11 This may be the OT origin of one part of Jesus' beatitudes (cf. Matt. 5:6) and possibly a reference to Matt. 4:4, where Jesus quotes Deut. 8:3. Israel thought she had all she needed, but what all of us really need is fellowship with God!

8:12 This shows a frantic but futile search for God. What a shocking metaphor! God has been seeking mankind in love, but there will come a day when they will not be able to find Him. Humans were created to need fellowship with God (cf. Gen. 1:26-27). Hell is the removal of the possibility of being with Him!

▣ "from sea to sea" For a speaker in Palestine, this would refer to the Mediterranean to the Dead Sea. It is not very far physically, but it signifies from one end of the country to the other.

8:13 Even the young and strong will not be able to find God. Exhausted young people are a metaphor for YHWH's judgment (cf. Isa. 51:20).

8:14 "the guilt of Samaria" This refers to the golden calves (cf. I Kgs. 12:28; Hosea 8:5-6; 10:5) set up at the cities of Dan and Bethel by Jeroboam I (922 b.c.). They were meant to rival the temple in Jerusalem as a worship site for YHWH. All of the kings of the northern tribes are condemned by the prophets because of these shrines.

There is another possible understanding of this text based on the Masoretic Text. It has the phrase, "the Ashima of Samaria" (cf. II Kgs. 17:30). If so, this then would refer to the female fertility goddess of Canaan. Whichever reference is correct, it reflects the improper worship of the Northern Ten Tribes, Israel.

▣ "‘As the way of Beersheba lives'" This is an unusual reference. Beersheba is a city located in southern Judah. It was referred to earlier in 5:5. Possibly the journey itself or the route with its cultic associations or the term "way" is idiomatic of a ritual or teaching. Exactly how or what is involved in this idolatry is uncertain.

It is just possible that a geographical emphasis is what is referred to (i.e., Dan to Beersheba, cf. Jdgs. 20:1; I Sam. 3:20), which would parallel v. 12. These covenant people committed idolatry throughout the Promised Land, but now they will frantically seek for YHWH again throughout the land, but will not find Him!

 

Amos 9

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV NRSV TEV NJB
  Five Visions of God's Judgment and a Prophecy of Restoration
(7:1-9:15)
  The Visions
(7:1-9:10)
The Destruction of Israel Fifth Vision The Lord's Judgment Fifth Vision: The Fall of the Sanctuary
9:1-4 9:1-4 9:1-4 9:1-4
  Third Doxology   Doxology
9:5-6 9:5-6 9:5-6 9:5-6
  Israel Has No Claim to Special Privilege in the Moral Realm   Sinners Will All Perish
9:7-10 9:7-8 9:7-8 9:7-10
  9:9-10 9:9-10  
Israel Will Be Restored Prophecy of the Restoration of the Davidic Dynasty The Future Restoration of Israel Prospects of Restoration and Idyllic Prosperity
9:11-12 9:11-12 9:11-12 9:11-15
  Prophecy of the Glorious Age to Come    
9:13-15 9:13-15 9:13-15  

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentarywhich means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:9:1-4
 1I saw the Lord standing beside the altar, and He said,
 "Smite the capitals so that the thresholds will shake,
 And break them on the heads of them all!
 Then I will slay the rest of them with the sword;
 They will not have a fugitive who will flee,
 Or a refugee who will escape.
 2Though they dig into Sheol,
 From there will My hand take them;
 And though they ascend to heaven,
 From there will I bring them down.
 3Though they hide on the summit of Carmel,
 I will search them out and take them from there;
 And though they conceal themselves from My sight on the floor of the sea,
 From there I will command the serpent and it will bite them.
 4And though they go into captivity before their enemies,
 From there I will command the sword that it slay them,
 And I will set My eyes against them for evil and not for good."

9:1 This refers to the destruction of a sacred worship site (i.e., altar). The mechanism was the earthquake (cf. 1:1; 8:7-10; 9:1,9). The Israelites were trusting in their covenant relationship with YHWH, but God rejected their amalgamated religious worship (cf. 5:21-24; 8:10).

▣ "Smite the capitals" The VERB (BDB 645, KB 697) is a Qal IMPERATIVE. This verse has two IMPERATIVES and a Qal IMPERFECT used as a JUSSIVE (i.e., "quake" BDB 950, KB 1271).

The term "capital" (BDB 499) refers to the carved (decorated) top of the support columns.

▣ "the thresholds" "Thresholds" (BDB 706) refers to the frame in which the door of the temple is mounted (cf. Isa. 6:4).

"break them on the heads of them all" This is referring to the destruction of the worshipers by supernatural means, similar to Samson destroying the Philistine temple in Jdgs. 16:23-30. Here the mechanism seems to have been a divinely timed and targeted earthquake.

The last three lines of v. 1 assert that no Israelite will ultimately escape God's judgment (cf. vv. 2-3). It is similar in meaning to 5:19.

Prophetic literature is characterized by judgment passages being placed beside salvation passages. This chapter is a good example.

1. vv. 1-10, judgment

2. vv. 11-15, salvation

Both are true, but there are conditions/options based on God's mercy and human faith/repentance. A remnant of Jews will survive to accomplish God's redemptive plan!

9:2-3 These verses describe the futility of trying to escape from God's judgment (e.g., Job 34:22; Jer. 23:24; Isa. 29:15). The metaphors used are the same as in Ps. 139:8, 9-12 (also note Prov. 15:11).

9:2 "Though they dig into Sheol" Sheol (BDB 982, e.g., Isa. 5:14; 14:9; 28:15,18; 38:10) refers to the holding place of the dead. It is described as being in the earth (i.e., dig). This is similar to people trying to hide in the caves in Isa. 2:10,19-21; Luke 23:30; and Rev. 6:15-16.

SPECIAL TOPIC: Where Are the Dead?

▣ "though they ascend to heaven" This is the spacial opposite of Sheol. The language of these verses (i.e., vv. 1-4) is reminiscent of Ps. 139:8. There is no where to hide from God!

In this verse heaven may refer to the atmosphere above the earth (cf. Gen. 1:1,14-19,20) and not God's throne (although Isa. 14:12-14 seems to merge the Jewish concept of the first heaven and the third heaven).

9:3 "the summit of Carmel" This may be a dual metaphor: (1) this site had very thick vegetation (BDB 502 II) with many caves or (2) this was a traditional worship site (cf. I Kgs. 18).

"though they conceal themselves from My sight on the floor of the sea" This is obviously metaphorical of sinful mankind's attempt to hide from God (cf. Job 34:21-22; Ps. 139:9-12; Jer. 16:16-17).

The Israelites were a desert people. They were afraid of vast, deep water. The last place they would hide is the deep!

▣ "I will command the serpent and it will bite them" This is an allusion to the mythical sea monster, Leviathan (cf. Job 3:8; 41:1; Ps. 74:13-14; 104:26; Isa. 27:1) or Rahab (cf. Job 9:13; 26:12; Ps. 89:10; Isa. 51:9). Notice God commands (BDB 845, KB 1010, Piel IMPERFECT) the chaos monster.

9:4 This is a shocking verse. God's anger and judgment will pursue them even into exile. They will be herded like cattle into a foreign land, but even there death will await them! God will show no compassion (cf. Hos. 1:6; 2:4) because they are no longer His covenant people (cf. Hos. 1:9; 2:23). This verse reflects the consequences of breaking God's covenant (cf. Lev. 26, esp. v. 33).

"I will set My eyes against them for evil and not for good" This is exactly opposite to the covenant promises! This same metaphor and terminology occur several times in Jeremiah (cf. 21:10; 39:16; 44:11,27). It reflects the cursing and blessing sections of Leviticus 26 and especially Deuteronomy 27-29.

Notice that God has the power to command actions outside of the Promised Land in the nations supposedly controlled by other gods. These other gods are helpless but to obey. They are non-existent and cannot stop YHWH's wrath!

NASB (UPDATED) TEXT:9:5-6
 5The Lord God of hosts,
 The One who touches the land so that it melts,
 And all those who dwell in it mourn,
 And all of it rises up like the Nile
 And subsides like the Nile of Egypt;
 6The One who builds His upper chambers in the heavens
 And has founded His vaulted dome over the earth,
 He who calls for the waters of the sea
 And pours them out on the face of the earth,
 The Lord is His name.

9:5-6 This is the last of the three doxologies, hymns, or poems to YHWH as creator (cf. 4:13 and 5:8-9).

9:5 This may be another reference to the earthquake, 1:1; 8:8-9; 9:1 (i.e., the land, like the Nile River, rises and falls).

"Lord God of hosts" This title is found in 3:13; 4:13; 5:14,16,27; 6:8,14. See SPECIAL TOPIC: NAMES FOR DEITY at 1:2 and brief note at 5:14.

9:6 These are difficult-to-translate creation metaphors. They speak of God as creator of heaven and earth (cf. Gen. 1; Ps. 104). He is the controller of heavenly bodies and water, both salt and fresh (i.e., forces of nature).

It is possible to translate "vaulted dome" (BDB 8) as "storehouse" and if so, then v. 6a refers to God's dwelling place and v. 6b refers to mankind's dwelling place, both of which are created by YHWH (cf. vv. 5a, 6d).

▣ "The Lord is His name" See SPECIAL TOPIC: NAMES FOR DEITY at 1:2.

NASB (UPDATED) TEXT:9:7-10
 7"Are you not as the sons of Ethiopia to Me,
 O sons of Israel?" declares the Lord.
 "Have I not brought up Israel from the land of Egypt,
 And the Philistines from Caphtor and the Arameans from Kir?
 8Behold, the eyes of the Lord God are on the sinful kingdom,
 And I will destroy it from the face of the earth;
 Nevertheless, I will not totally destroy the house of Jacob,"
 Declares the Lord.
  9For behold, I am commanding,
 And I will shake the house of Israel among all nations
 As grain is shaken in a sieve,
 But not a kernel will fall to the ground.
 10All the sinners of My people will die by the sword,
 Those who say, 'The calamity will not overtake or confront us.'

9:7-8 UBS, A Translator's Handbook on the Book of Amos, makes an interesting observation on the relationship between vv. 7 and 8. Verse 7 states very emphatically that Israel is not special, unique, or privileged, yet v. 8 shows God's special covenant care for her (cf. p. 181).

This same tension exists in the New Testament.

SPECIAL TOPIC: "TENSIONS" (Excerpted from "Crucial Introductory Article" to the Book Revelation)

9:7 Both the questions of v. 7 expect a "yes" answer. Basically God is depreciating the covenantal uniqueness of Israel. The one and only God has led all nations to and from their current geographical locations (cf. Deut. 32:8; and possibly implied in 29:26). It must have been painful for Israel to be compared to Ethiopia, Philistia, and Syria. This is in sharp contrast to the election theology of 3:2! Israel, like all nations, will answer for their sins!

▣ "Israel from the land of Egypt" This is a reference to the Exodus, which was the beginning of Israel as a nation.

▣ "Caphtor" This refers to the island of Crete, which may have been the ancestral home of the Philistines (sea people of the Aegean).

"Kir" This may refer to (1) a part of Mesopotamia near Elam (cf. Isa. 22:6); (2) a word which means "walls" and stands for Nineveh; (3) a river in northern Armenia; or (4) a mountain range forming the northern boundary of Syria (cf. Anchor Bible Dictionary, vol. 4, p. 83).

9:8 Israel will be treated like all other nations that sin, except that YHWH will not totally destroy His people of promise (cf. 5:4-7,14-15; 9:11-15). A righteous remnant of the house of Jacob will be spared! This theme is often repeated in Jeremiah.

1. Judah will survive, Jer. 4:27; 5:10,18; 33:16

2. Israel will survive, Jer. 30:11; 31:35-36

God's eternal plan of redemption (i.e., the Messiah) depends on it!

"the eyes of the Lord God are on the sinful nation" This idiom, "the eyes of the Lord God," refers to His tender watchcare over His covenant people (cf. Deut. 11:12). However, the addition of the phrase, "the sinful nation," shows the dilemma. Maybe the best way to express this is as a parent's pain at the poor life choices of a child (cf. Hosea 11). A truly loving parent must let the consequences of poor choices play out for the long term health, happiness, and maturity of the child, but it is very hurtful to both parties.

"destroy" This term (BDB 1029, KB 1552) is used three times in this verse. It means "to annihilate," "to destroy," "to terminate." This is such a contrast to the use of this same term in Deut. 33:26-29, where it refers to God destroying His people's enemies.

Here they are now the enemy (Hiphil PERFECT). Yet even here there is a glimmer of hope, "I will not totally destroy the house of Jacob" (Hiphil INFINITIVE ABSOLUTE and a Hiphil IMPERFECT). Because of v. 11 this could refer to Judah!

9:9-10 The Hebrew text is uncertain. Apparently this refers to some type of sifting process either for judgment (i.e., pebble) or for salvation (i.e., grain kernels). The context implies the righteous remnant will be spared and not one of them lost (i.e., v. 9d). But for the wicked, God will judge Israel like all other idolatrous nations (i.e., v. 10).

The VERB "shake" (BDB 631, KB 681, Hiphil PERFECT) refers to grain which is shaken through a sieve to remove the stones or dirt clods that may be mixed in with the heads of grain. The word translated "kernel" (NASB, NJB, while NKJ has "the smallest grain") can also mean "pebble" (cf. II Sam. 17:13, KB 459; NRSV). This term (BDB 865) is usually translated "bundle," "parcel," "pouch," or "bag." Here it refers to an object caught in the bundling (reaping) process of stacking and tying grain stalks together in the field.

"Among all nations" probably relates to v. 4, where YHWH sends judgment even on those sinful Israelites who are taken into exile. Even in other nations God's judgment will destroy His faithless covenant people (cf. v. 10b). There is no place to hide from God's wrath (cf. 5:19).

NASB (UPDATED) TEXT:9:11-12
 11"In that day I will raise up the fallen booth of David,
 And wall up its breaches;
 I will also raise up its ruins
 And rebuild it as in the days of old;
 12That they may possess the remnant of Edom
 And all the nations who are called by My name,"
 Declares the Lord who does this.

9:11-15 The paragraph division is uncertain (all paragraph divisions are opinions, not inspiration). The context shifts unexpectedly from judgment to restoration (and from Samaria to Jerusalem). However, the message of hope is sure!

9:11 "In that day" This phrase appears several times (cf. 2:16; 8:3,9,18). See note at 2:16. Israel thought "that day" of God's visitation would be a blessing, but Amos prophesied it would be a judgment (e.g., 5:18-20). Now Amos reverses the prophecy. For the righteous remnant "that day" will be a restoration of the covenant promises to David (cf. II Sam. 7). In vv. 13-14 the promises of God to Moses, especially Deut. 28:1-14, are emphasized.

It is crucial we see that the prophets of the OT always refer to the Mosaic covenant stipulations. Moses knew that the descendants of the Patriarchs could not keep the covenant (cf. Deut. 28:58-63; 29:25-28), as did Joshua (cf. Josh. 24:19). However, Deuteronomy also holds out hope that a future day of forgiveness and restoration provided by YHWH will come (cf. Deut. 30:5) through God's Messiah (cf. Deut. 18:18). It is this hope that the prophets pick up on and expand into an eschatological day of victory and abundance, not judgment!

▣ "the fallen booth of David" This idiom refers to the kingdom of David, symbolized in Jerusalem as its capital and spiritual center. The golden age of the United Monarchy (i.e., a godly king representing YHWH), with its prosperity, security, and religious faithfulness is restored.

The prediction of a coming Messiah always goes back to Judah (cf. II Sam. 7; Isa. 7:14; 9:6-7; 11:1-9; Jer. 33:15,17; Micah 4:1-5; 5:2-5a).

"its breaches" Verse 11 is literally a reference to the walls of Jerusalem. It is FEMININE PLURAL, which may be a subtle way of referring to the reunification of Israel and Judah (i.e., one capital and worship center).

9:12 This verse describes the military restoration of the limits of the Promised Land under David and Solomon. This eschatological promise takes on universal implications in Acts 15:16-17, where "Edom" is changed to "Adam" (i.e., mankind) in the Septuagint, which is quoted by James (also note Paul's use of Hosea 1:10; 2:23 in Rom. 9:24-26)! This universal theme is also reflected in Amos 9:5-6,7 (cf. Gen. 3:15; 12:3; Exod. 19:5-6; Isa. 42:1,4,6,10-11; 49:6; 51:4).

This restoration to the Promised Land (e.g., Gen. 12:1-3; 13:14-17; 15:7) is in direct contrast to vv. 1-4, 9-10. God's relation to Abraham and his seed was based on covenant obedience. If they did not:

1. they would "be destroyed," Deut. 4:26; 6:15; Josh. 23:15; I Kgs. 13:34; Amos 9:8

2. they would be "plucked from" the land, Deut. 28:63

3. they would be "uprooted," Deut. 29:28; I Kgs. 14:15; II Chr. 7:20

4. they would "perish," Josh. 23:13,16

5. they would be "cut off," I Kgs. 9:7

6. they would "be carried away," II Kgs. 17:6,23; 18:9-11; 25:21 (also 23:27)

But if they obeyed, then they would remain in the land, II Kgs. 18:12; 21:8; II Chr. 33:8 (cf. II Sam. 7:10).

So often in the Prophets, God's people returning to "their own land" is emphasized (cf. Isa. 14:1-2; Jer. 16:15; Ezek. 11:17; 34:13,17; 36:24; 37:12,14,21; Amos 9:15).

NASB (UPDATED) TEXT:9:13-15
 13"Behold, days are coming," declares the Lord,
 "When the plowman will overtake the reaper
 And the treader of grapes him who sows seed;
 When the mountains will drip sweet wine
 And all the hills will be dissolved.
 14Also I will restore the captivity of My people Israel,
 And they will rebuild the ruined cities and live in them;
 They will also plant vineyards and drink their wine,
 And make gardens and eat their fruit.
 15I will also plant them on their land,
 And they will not again be rooted out from their land
 Which I have given them,"
 Says the Lord your God.

9:13-15 The time element of this verse must be eschatological, for Israel will be subjugated again and again in history. This promise (political peace and agricultural abundance, cf. Deut. 27-29, another eschatological text is Joel 3:18) is still conditional on covenant obedience. This is not specifically stated, but surely implied.

9:13 "sweet wine" See Special Topic: Biblical Attitudes Toward Alcohol (Fermentation) and Alcoholism (Addiction) at 6:6.

NASB"all the hills will be dissolved"
NKJV, NRSV,
TEV, NJB"all the hills shall flow with it"

The VERB (BDB 556, KB 555, Hithpolel IMPERFECT) means "melt" (i.e., God's judgment, cf. Micah 1:4; Nahum 1:5), but here it is a hyperbole of flowing grape juice by treading, a symbol of agricultural abundance!

9:14 This restoration is a reversal of Deut. 28:38-40; Amos 5:11; Micah 6:15; Zeph. 1:13. God's people will plant vineyards in His land and enjoy their fruit (i.e., a metaphor for security and longevity in the land, e.g., Jer. 31:5; Ezek. 28:26).

9:15 Even this seemingly unconditional promise must be evaluated in light of the history of the Jewish people. Obviously it has both an eschatological aspect (cf. II Sam. 7:10; Jer. 24:6; 32:41; 42:10) and a historical aspect.

"the Lord your God" The magnificent reversal (covenant - judgment - covenant) of status; they are covenant people again (cf. Hosea 2:21-23).

 

Hosea 1

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*

NKJV NRSV TEV NJB
  Superscription   Title
1:1 1:1 1:1 1:1
The Family of Hosea Hosea Marries the Prostitute Gomer and Gives Her Children Prophetically Significant Names Hosea's Wife and Children Hosea's Marriage: His Three Children
1:2-3 1:2-3 1:2 1:2a
      1:2b
    1:3-5 1:3-5
1:4-5 1:4-5    
1:6-7 1:6-7 1:6-7 1:6-7
1:8-9 1:8-9 1:8-9 1:8-9
The Restoration of Israel Israel's Punishment Is Not Final Israel Is To Be Restored Hope for the Future
1:10-2:1 1:10-2:1 1:10-2:1  
      2:1-3

* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
 In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
  Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical StructureTextual Criticism, and Glossary.

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentarywhich means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. Chapters 1-3 form an initial literary unit which describes

1. the marriage of Hosea to Gomer at God's direction, chapter 1 (told in the third person, biographical)

2. a poetic account of Israel's unfaithfulness to YHWH, chapter 2

3. Hosea's purchase and remarriage to Gomer at God's direction, chapter 3 (told in the first person, autobiographical)

 

B. Each of the three subsections concludes with a promise of restoration.

1. 1:10-2:1

2. 2:16-23

3. 3:5

 

C. Israel's idolatry was not only a violation of law, but of love! Possibly the best analogy to comprehend covenant is the marriage vows!

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:1:1
 1 The word of the Lord which came to Hosea the son of Beeri, during the days of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah, and during the days of Jeroboam the son of Joash, king of Israel.

1:1 "The word of the Lord" This is a common opening phrase (used over 250 times in the OT) for the prophets (i.e., Hosea, Joel, Micah, Zephaniah, Haggai, Zechariah, and Malachi). It shows that the prophets did not speak out of their own understanding, but from God's initiating revelation. The term "word" (BDB 182) relates to the Hebrew concept of the independent power of the spoken word (cf. Gen. 1; Isa. 55:11; John 1:1,14; Rev. 19:13).

For "Lord" see SPECIAL TOPIC: NAMES FOR DEITY at Amos 1:2.

"Hosea" The name means "salvation" (BDB 448). When one adds the covenant name for God, "YHWH," to the Hebrew root "salvation," the word "Joshua" (cf. Num. 13:8,16) or "Jesus" (cf. Matt. 1:21) results.

"the son of Beeri" The name means "my well" (BDB 92). We know nothing about him. The only other occurrence of the name is Esau's Hittite father-in-law (cf. Gen. 26:34).

  "during the days of Uzziah, Jotham, Ahaz, and Hezekiah, Kings of Judah" It seems rather unusual that a prophet from the Northern Kingdom would list the Judean kings in such detail. This list of kings covers a long period of time (see Appendix, "The Kings of the Divided Monarchy").

This list of Judean kings is identical to the introduction to Isaiah, therefore, many scholars have asserted that Hosea is trying to show that he is a contemporary of this southern prophet. Also it possibly shows that (1) Hosea was against the division of the kingdoms and saw Judah as the only legitimate covenant hope or (2) this verse was added by later Judean scribes. With so many theories it is obvious that moderns do not know!

"during the days of Jeroboam the son of Joash, king of Israel" It is surprising that no other Israelite kings are listed (i.e., Zechariah, Shallum, Menahem, Pekahiah, Pekah, Hoshea). There have been several theories concerning this: (1) there was political confusion after Jeroboam II's death and several kings only reigned for a short period of time (see Appendix: Kings of the Divided Monarchy); (2) the prophet spoke to both kingdoms; or (3) Judah is the legitimate Davidic line (cf. Amos 9:11-15).

For the historical setting of Jeroboam II's day see Introduction to Amos, VI.

NASB (UPDATED) TEXT:1:2-5
 2When the Lord first spoke through Hosea, the Lord said to Hosea, "Go, take to yourself a wife of harlotry and have children of harlotry; for the land commits flagrant harlotry, forsaking the Lord." 3So he went and took Gomer the daughter of Diblaim, and she conceived and bore him a son. 4And the Lord said to him, "Name him Jezreel; for yet a little while, and I will punish the house of Jehu for the bloodshed of Jezreel, and I will put an end to the kingdom of the house of Israel. 5On that day I will break the bow of Israel in the valley of Jezreel."

1:2

NASB, NRSV,
TEV"When the Lord first spoke through Hosea"
NKJV"When the Lord began to speak by Hosea"
NJB"The beginning of what Yahweh said through Hosea"

G. Campbell Morgan, Hosea, pp. 9-11, asserts that the ASV, "When Jehovah spoke at first by Hosea," is the temporal key to see that Hosea, looking back over his life, writes v. 2 from the advantage of hindsight. Therefore, he asserts that Gomer was faithful when he married her, but that she became unfaithful. Therefore, from God's foreknowledge, He knew what would happen and now from Hosea's later years he, too, knows well the tragic marriage (also see Gleason Archer, Encyclopedia of Bible Difficulties, pp. 294-295 and Hard Sayings of the Bible, pp. 322-324).

▣ "Go, take to yourself a wife of harlotry" YHWH's first message to Hosea has two IMPERATIVES and the implication of a third.

1. "Go" (BDB 229, KB 246, Qal IMPERATIVE)

2. "Take" (BDB 542, KB 534, Qal IMPERATIVE)

3. "Have children," implied by context

These commands, related to marriage and children, imply that God called Hosea while he was very young, possibly around the time of the consummation of his adolescent rites (13-14 years old).

The term "harlotry" (BDB 276, KB 275) is PLURAL, which can convey (1) intensity or (2) repitition in Hebrew. It seems to refer to either a cultic prostitute (cf. 4:14; NET Bible) or probably a typical woman of his day who, because of the cultural climate of Ba'alism, was involved in promiscuous activities (at least initial sexual union with priest to ensure fertility) and, therefore, was considered (biblically) to be a harlot. This has caused much discussion among commentators:

1. Origen said that nothing unworthy of God should be taken literally, but must be spiritualized /allegorized (followed Philo).

2. Jerome and Iben Ezra (many rabbis) interpret this as a vision.

3. Calvin and E. J. Young interpret this as an allegory.

4. Martin Luther interprets this as Gomer being a faithful wife and they only acted out this drama to convey the message.

5. Wellhausen says that she became promiscuous after marriage. (KB lists one meaning as "inclined to fornicate").

The term znh (BDB 275,276) in two forms (VERB, NOUN) is used four times in v. 2 and is translated variously:

1. NASB, NKJV - harlotry

2. NRSV - whoredom

3. TEV - unfaithful

4. NJB - whore

The combination of the Qal INFINITIVE ABSOLUTE and the Qal IMPERFECT intensifies the meaning:

1. has been habitually committing fornication (temporal)

2. guilty of the vilest adultery or great harlotry (type of sin)

Violated, faithful love, not just the violation of rules, becomes the central message of the prophet. The VERB is used in 1:2(twice); 2:5; 3:3; 4:10,12,13,14,15,18(twice); 5:3; 9:1 and the NOUN in 1:2(twice); 2:2,4; 4:12; 5:4. Israel does not stand guilty before an impartial judge, but before a brokenhearted lover! There are other places in the prophets where the marriage analogy is used to describe the intense relationship between YHWH and Israel (cf. Jeremiah 3; Ezekiel 16, also note Eph. 5:23-33).

▣ "have children of harlotry" The three children are given prophetic names. It is uncertain if the last two are Hosea's biological children because of the promiscuity of Gomer.

"for the land commits flagrant harlotry" It is obvious that God is using an analogy between the prophet's experience of disloyalty and God's experience of disloyalty with Israel! However, the real purpose is to reveal the broken heart and forgiving love of YHWH. Hosea's great truth is the undeserved, faithful, lasting love of God!

When thinking about the analogy between Israel and YWHW illustrated in Gomer and Hosea, the question comes, was Gomer unfaithful before the marriage? If so then how do we explain the analogy?

1. Abraham was a polytheist along with his family in Ur before God revealed Himself to him (cf. Genesis 11).

2. Israel was already involved in idolatry before the Exodus (cf. Exodus 32 or Amos 5:25-27).

Israel's repeated attraction to idolatry is characterized by Moses as "they play the harlot with their gods" (e.g., Exod. 34:15,16; Lev. 17:7; 20:5,6; Num. 15:39; 25:1; Deut. 31:16). This phrase was both literal and figurative when it referred to fertility worship. The background of the metaphor was YHWH as husband and Israel as wife (e.g., Isa. 54:5; 62:4-5; Jer.2:2; 3:1,6-9,14; 31:32; Ezek. 16; 23; Hosea 2:19).

1:3 "Gomer" There are two people in the OT by this name.

1. Grandson, son of Japheth (cf. Gen. 10:2,3; I Chr. 1:5,6)

2. Hosea's wife

The meaning of the name is uncertain, but the same consonants mean "end," "come to an end" (BDB 170). One wonders if this also has symbolic meaning since the children's names and possibly Diblaim, her father, are symbolic (similar to the names in Ruth).

▣ "Diblaim" This term seems to be related to the "raisin cakes" (BDB 84) of 3:1. It can mean "lump of figs" or "raisin cakes" (BDB 179). Raisin cakes were a part of the Canaanite fertility ritual (cf. Jer. 44:19).

▣ "she conceived and bore him a son" It is clearly stated that Hosea is the father of the first child, but not the other two.

1:4 "Name him" This VERB (BDB 894, KB 1128) is a Qal IMPERATIVE. The prophetic purpose related to Israel is seen in these children's names.

▣ "Jezreel" "Jezreel" means "God scatters," "God sows," or "God makes fruitful." Therefore, this term can refer to (1) judgment (cf. vv. 4-5) or (2) prosperity (cf. 2:22-23). In context, #1 is the obvious meaning. It refers to both a city and a valley in Galilee (Valley of Armageddon). This northern city (Omri's second capital) was the site of the slaughter of Ahab's house (the one whose wife popularized fertility worship in Israel) by Jehu (cf. II Kgs. 9:7-10:28), and it became a symbol or idiom for judgment.

Was Jehu punished for doing as he was commanded? This is the question that Hard Sayings of the Bible, IVP, answers (pp. 235-236). Jehu did as God commanded him and wiped out the house of Ahab, but he did it with an intensity and scope that draws God's condemnation.

"for yet a little while" This temporal phrase (the two ADVERBS BDB 728 plus 589) is used seven times, six of them are in judgment passages (cf. Ps. 37:10; Isa. 10:25; Jer. 51:33; Hos. 1:4; Hag. 2:6). The one positive usage is Isa. 29:17.

1:5 "I will break the bow of Israel" The bow is a symbol of military power and stability. This occurred during the reign of the Assyrian king, Shalmanesar V, who invaded Israel in 724 b.c., but the naturally fortified capital of Samaria did not fall until 722 b.c. in the reign of Sargon II.

NASB (UPDATED) TEXT:1:6-7
 6Then she conceived again and gave birth to a daughter. And the Lord said to him, "Name her Lo-ruhamah, for I will no longer have compassion on the house of Israel, that I would ever forgive them. 7But I will have compassion on the house of Judah and deliver them by the Lord their God, and will not deliver them by bow, sword, battle, horses or horsemen."

1:6 "Name her Lo-ruhaman" Again the VERB is a Qal IMPERATIVE. The name means "not pitied" (BDB 520, cf. 2:4,23). The term "pity" (or "mercy" NKJV note; "compassion" BDB) is used for God's deep and tender feelings (cf. Ps. 103:13). It will be used in a positive sense in 2:19,23. God's judgment does not imply a lack of love, just the opposite (cf. 11:8-9; Heb. 12:6-13).

▣ "that I would ever forgive them" What a startling statement of the purposeful, unrelenting judgment of God (cf. Amos 8:7; 9:4). Yet, in the prophets this note of finality is always balanced with salvation oracles (cf. vv, 10-11).

Grammatically this is a Qal INFINITIVE ABSOLUTE (BDB 669) followed by a Qal IMPERFECT (BDB 669), the same form as in v. 2c. This form intensifes the VERB (i.e., "that I would ever forgive them").

1:7 "on the house of Judah" Hosea, like Amos, speaks to both kingdoms (cf. 1:7, 11; 4:15; 5:5, 8-15; 6:4, 11; 8:14; 10:11; 11:12; 12:2). Here God promises to spare Judah from the Assyrian invasion. He did this several different times. The exact number of Assyrian invasions of Palestine during this period is uncertain.

Because this statement is so shocking in a book written to Israel, many scholars have assumed it is a later Judean scribal addition. However, it may have been a way to condemn the formation of the northern tribes at the split in 922 b.c. All of the prophets condemned the northern kingdom, especially because of the rival worship sites (golden calves) of Bethel and Dan.

It may also have been a way of warning Judah not to follow Israel's path, but they did (cf. Jer. 3:6-10).

"I will not deliver them by bow, sword, battle, horses, or horseman" God will deliver (BDB 446, KB 448, Hiphil PERFECT) Judah from the same military power to which Israel will fall, but not by natural means, rather supernatural means (cf. II Kgs. 18:13-19:37; II Chr. 32:1-23; Isa. 36-37).

NASB (UPDATED) TEXT:1:8-9
 8When she had weaned Lo-ruhamah, she conceived and gave birth to a son. 9And the Lord said, "Name him Lo-ammi, for you are not My people and I am not your God."

1:8 "she had weaned. . .she conceived" The rapid conception of these three children may reflect Gomer's repeated, continuous, sexual activity.

1:9 "Name him Lo-ammi" The VERB is again a Qal IMPERATIVE. This term means "not my people" (BDB 520, cf. 2:23). It reflects the broken covenant (cf. Josh. 24:19-28; Jer. 31:32).

NASB, NRSV"I am not your God"
NKJV"I will not be your God"
TEV"I am not their God"
NJB"I do not exist for you"

In the MT there is no name of God (cf. NJB). This phrase powerfully states the broken covenant.

NASB (UPDATED) TEXT:1:10-11
 10Yet the number of the sons of Israel
 Will be like the sand of the sea,
 Which cannot be measured or numbered;
 And in the place
 Where it is said to them,
 "You are not My people,"
 It will be said to them,
 "You are the sons of the living God."
 11And the sons of Judah and the sons of Israel will be gathered together,
 And they will appoint for themselves one leader,
 And they will go up from the land,
 For great will be the day of Jezreel.

1:10 "Israel will be like the sand of the sea" In the Hebrew text chapter 2 begins with verse 1:10.

This refers to God's promise to Abraham (cf. Gen. 15:5; 22:17; 26:4). This verse shows that there still is hope even in light of v. 9 (cf. Jer. 31:33; Amos 9:8-15).

Paul quotes this verse in Rom. 9:26 to express that God's mercy extends to the Gentiles. He also quotes Hosea 2:23 in Rom. 9:25. The innumerable people of God includes all of Adam's children!

"You are the sons of the living God" This reflects the OT background for YHWH as Father. This fatherhood of God is not based on Genesis 1-2, but on His choice of Abraham and his descendants.

It is a covenant relationship. It is seen in two ways:

1. the title "father" or its analogy used, Deut. 32:6; Ps. 103:13; Isa. 63:16; 64:8; Jer. 3:4,19; 31:9; Mal. 1:6; 2:10; 3:17

2. the use of "son" or "child," Exod. 4:22; Deut. 14:1; 32:5,19; Isa. 1:2; Jer. 3:22; 31:20; Hos. 1:10; 11:1 

The phrase "the living God," is the root meaning of the name YHWH. YHWH is alive; idols are not! This verse is quoted in the NT as a promise to the Gentiles being included in the covenant people (cf. Rom. 9:24-26 and I Pet. 2:10). A good article about "who is the Israel of God?" is found in Hard Sayings of the Bible, pp. 633-636. Because inspired NT authors quote OT texts and apply OT titles to believers, the people of God have more to do with faith in Christ than, "who is your mother" (i.e., race)!

1:11 "the sons of Judah and the sons of Israel will be gathered together" The VERB (BDB 867, KB 1062, Niphal PERFECT) is used of God's eschatological gathering of His people (e.g., Deut. 30:1-10; Isa. 54:7; 56:8; Jer. 31:10-14; Micah 2:12; 4:6). This verse speaks of a restoration of the united monarchy under a Davidic king (3:5; Ezek. 34:23; 37:15-28; Amos 9:11), which makes it Messianic. Many have seen this phrase as a promise reversal of v. 4. The term Jezreel has the connotation "fruitful" in this verse!

▣ "they will appoint for themselves one leader" Notice the divine aspect in vv. 10 and 11a, yet also the human response in v. 11b. These two covenantal aspects must be held together in revelatory tension (e.g., Deut. 17:14 vs. 15). Both are true, but how this can be so is a mystery! It is this two-sided interpersonal tension which makes marriage the ideal human metaphor for biblical covenant.

The "one leader" is a sharp contrast to the historical reality of Israeli leadership after the death of Jeroboam II. There was a succession of brief reigns and political turmoil!

 

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