Amos 5:7

5:7 The Israelites ¹  turn justice into bitterness; ² 

they throw what is fair and right ³  to the ground. ⁴ 

Amos 5:12

5:12 Certainly ⁵  I am aware of ⁶  your many rebellious acts ⁷ 

and your numerous sins.

You ⁸  torment the innocent, you take bribes,

and you deny justice to ⁹  the needy at the city gate. ¹⁰ 

Amos 6:12

6:12 Can horses run on rocky cliffs?

Can one plow the sea with oxen? ¹¹ 

Yet you have turned justice into a poisonous plant,

and the fruit of righteous actions into a bitter plant. ¹² 

[5:7]  ¹ tn Heb “Those who”; the referent (the Israelites) has been specified in the translation for clarity. In light of vv. 11-13, it is also possible that the words are directed at a more limited group within the nation – those with social and economic power.

[5:7]  ² tn There is an interesting wordplay here with the verb הָפַךְ (hafakh, “overturn, turn”). Israel “turns” justice into wormwood (cf. 6:12), while the Lord “turns” darkness into morning (v. 8; cf. 4:11; 8:10). Israel’s turning is for evil, whereas the Lord’s is to demonstrate his absolute power and sovereignty.

[5:7]  ³ tn Heb “they throw righteousness.”

[5:7]  ⁴ sn In v. 7 the prophet begins to describe the guilty Israelites, but then interrupts his word picture with a parenthetical, but powerful, description of the judge they must face (vv. 8-9). He resumes his description of the sinners in v. 10.

[5:12]  ⁵ tn Or “for.”

[5:12]  ⁶ tn Or “I know” (so most English versions).

[5:12]  ⁷ tn Or “transgressions,” “sins.” See the note on the word “crimes” in 1:3 and on the phrase “covenant violations” in 2:4.

[5:12]  ⁸ tn Heb “Those who.”

[5:12]  ⁹ tn Heb “turn aside.” They “turn aside” the needy by denying them the justice they deserve at the city gate (where legal decisions were made, and therefore where justice should be done).

[5:12]  ¹⁰ sn Legal disputes were resolved in the city gate, where the town elders met.

[6:12]  ¹¹ tc Heb “Does one plow with oxen?” This obviously does not fit the parallelism, for the preceding rhetorical question requires the answer, “Of course not!” An error of fusion has occurred in the Hebrew, with the word יָם (yam, “sea”) being accidentally added as a plural ending to the collective noun בָּקָר (baqar, “oxen”). A proper division of the consonants produces the above translation, which fits the parallelism and also anticipates the answer, “Of course not!”

[6:12]  ¹² sn The botanical imagery, when juxtaposed with the preceding rhetorical questions, vividly depicts and emphasizes how the Israelites have perverted justice and violated the created order by their morally irrational behavior.