Amos 6:13

6:13 You are happy because you conquered Lo-Debar. ¹ 

You say, “Did we not conquer Karnaim ²  by our own power?”

Amos 7:5

7:5 I said, “Sovereign Lord, stop!

How can Jacob survive? ³ 

He is too weak!” ⁴ 

Amos 7:16

7:16 So now listen to the Lord’s message! You say, ‘Don’t prophesy against Israel! Don’t preach ⁵  against the family of Isaac!’

Amos 4:1

4:1 Listen to this message, you cows of Bashan ⁶  who live on Mount Samaria!

You ⁷  oppress the poor;

you crush the needy.

You say to your ⁸  husbands,

“Bring us more to drink!” ⁹ 

Amos 7:11-12

7:11 As a matter of fact, ¹⁰  Amos is saying this: ‘Jeroboam will die by the sword and Israel will certainly be carried into exile ¹¹  away from its land.’”

7:12 Amaziah then said to Amos, “Leave, you visionary! ¹²  Run away to the land of Judah! Earn your living ¹³  and prophesy there!

Amos 1:2

God Will Judge the Surrounding Nations

1:2 Amos ¹⁴  said:

“The Lord comes roaring ¹⁵  out of Zion;

from Jerusalem ¹⁶  he comes bellowing! ¹⁷ 

The shepherds’ pastures wilt; ¹⁸ 

the summit of Carmel ¹⁹  withers.” ²⁰ 

Amos 9:10

9:10 All the sinners among my people will die by the sword –

the ones who say, ‘Disaster will not come near, it will not confront us.’

Amos 5:14

5:14 Seek good and not evil so you can live!

Then the Lord, the God who commands armies, just might be with you,

as you claim he is.

Amos 8:14

8:14 These are the ones who now take oaths ²¹  in the name of the sinful idol goddess ²²  of Samaria.

They vow, ²³  ‘As surely as your god ²⁴  lives, O Dan,’ or ‘As surely as your beloved one ²⁵  lives, O Beer Sheba!’

But they will fall down and not get up again.”

Amos 3:9

Samaria Will Fall

3:9 Make this announcement in ²⁶  the fortresses of Ashdod

and in the fortresses in the land of Egypt.

Say this:

“Gather on the hills around Samaria! ²⁷ 

Observe the many acts of violence ²⁸  taking place within the city, ²⁹ 

the oppressive deeds ³⁰  occurring in it.” ³¹ 

Amos 7:2

7:2 When they had completely consumed the earth’s vegetation, I said,

“Sovereign Lord, forgive Israel! ³² 

How can Jacob survive? ³³ 

He is too weak!” ³⁴ 

Amos 5:16

5:16 Because of Israel’s sins ³⁵  this is what the Lord, the God who commands armies, the sovereign One, ³⁶  says:

“In all the squares there will be wailing,

in all the streets they will mourn the dead. ³⁷ 

They will tell the field workers ³⁸  to lament

and the professional mourners ³⁹  to wail.

Amos 6:10

6:10 When their close relatives, the ones who will burn the corpses, ⁴⁰  pick up their bodies to remove the bones from the house, they will say to anyone who is in the inner rooms of the house, “Is anyone else with you?” He will respond, “Be quiet! Don’t invoke the Lord’s name!” ⁴¹ 

Amos 7:10

Amos Confronts a Priest

7:10 Amaziah the priest of Bethel ⁴²  sent this message ⁴³  to King Jeroboam of Israel: “Amos is conspiring against you in the very heart of the kingdom of Israel! ⁴⁴  The land cannot endure all his prophecies. ⁴⁵ 

Amos 1:1

Introduction

1:1 The following is a record of what Amos prophesied. ⁴⁶  He ⁴⁷  was one of the herdsmen from Tekoa. These prophecies about Israel were revealed to him ⁴⁸  during the time of ⁴⁹  King Uzziah of Judah and ⁵⁰  King Jeroboam son of Joash of Israel, two years before the earthquake. ⁵¹ 

Amos 8:5

8:5 You say,

“When will the new moon festival ⁵²  be over, ⁵³  so we can sell grain?

When will the Sabbath end, ⁵⁴  so we can open up the grain bins? ⁵⁵ 

We’re eager ⁵⁶  to sell less for a higher price, ⁵⁷ 

and to cheat the buyer with rigged scales! ⁵⁸ 

Amos 7:15

7:15 Then the Lord took me from tending ⁵⁹  flocks and gave me this commission, ⁶⁰  ‘Go! Prophesy to my people Israel!’

Amos 5:10

5:10 The Israelites ⁶¹  hate anyone who arbitrates at the city gate; ⁶² 

they despise anyone who speaks honestly.

Amos 5:1

Death is Imminent

5:1 Listen to this funeral song I am ready to sing about you, ⁶³  family ⁶⁴  of Israel:

Amos 5:4

5:4 The Lord says this to the family ⁶⁵  of Israel:

“Seek me ⁶⁶  so you can live!

Amos 3:1

Every Effect has its Cause

3:1 Listen, you Israelites, to this message which the Lord is proclaiming against ⁶⁷  you! This message is for the entire clan I brought up ⁶⁸  from the land of Egypt:

Amos 7:14

7:14 Amos replied ⁶⁹  to Amaziah, “I was not a prophet by profession. ⁷⁰  No, ⁷¹  I was a herdsman who also took care of ⁷²  sycamore fig trees. ⁷³ 

Amos 3:13

3:13 Listen and warn ⁷⁴  the family ⁷⁵  of Jacob! ⁷⁶ 

The sovereign Lord, the God who commands armies, ⁷⁷  is speaking!

Amos 5:21

5:21 “I absolutely despise ⁷⁸  your festivals!

I get no pleasure ⁷⁹  from your religious assemblies!

Amos 7:3

7:3 The Lord decided not to do this. ⁸⁰  “It will not happen,” the Lord said.

Amos 7:6

7:6 The Lord decided not to do this. ⁸¹  The sovereign Lord said, “This will not happen either.”

Amos 2:12

2:12 “But you made the Nazirites drink wine; ⁸² 

you commanded the prophets, ‘Do not prophesy!’

Amos 3:10

3:10 “They do not know how to do what is right.” (The Lord is speaking.)

“They store up ⁸³  the spoils of destructive violence ⁸⁴  in their fortresses.

Amos 5:13

5:13 For this reason whoever is smart ⁸⁵  keeps quiet ⁸⁶  in such a time,

for it is an evil ⁸⁷  time.

Amos 7:8

7:8 The Lord said to me, “What do you see, Amos?” I said, “Tin.” The sovereign One then said,

“Look, I am about to place tin among my people Israel.

I will no longer overlook their sin. ⁸⁸ 

Amos 1:3

1:3 This is what the Lord says:

“Because Damascus has committed three crimes ⁸⁹  –

make that four! ⁹⁰  – I will not revoke my

decree of judgment. ⁹¹ 

They ripped through Gilead like threshing sledges with iron teeth. ⁹² 

Amos 1:6

1:6 This is what the Lord says:

“Because Gaza ⁹³  has committed three crimes ⁹⁴  –

make that four! ⁹⁵  – I will not revoke my decree of judgment. ⁹⁶ 

They deported a whole community ⁹⁷  and sold them ⁹⁸  to Edom.

Amos 2:1

2:1 This is what the Lord says:

“Because Moab has committed three crimes ⁹⁹  –

make that four! ¹⁰⁰  – I will not revoke my decree of judgment. ¹⁰¹ 

They burned the bones of Edom’s king into lime. ¹⁰² 

Amos 4:4

Israel has an Appointment with God

4:4 “Go to Bethel ¹⁰³  and rebel! ¹⁰⁴ 

At Gilgal ¹⁰⁵  rebel some more!

Bring your sacrifices in ¹⁰⁶  the morning,

your tithes on ¹⁰⁷  the third day!

Amos 4:12

4:12 “Therefore this is what I will do to you, Israel.

Because I will do this to you,

prepare to meet your God, Israel! ¹⁰⁸ 

Amos 5:3

5:3 The sovereign Lord says this:

“The city that marches out with a thousand soldiers ¹⁰⁹  will have only a hundred left;

the town ¹¹⁰  that marches out with a hundred soldiers ¹¹¹  will have only ten left for the family of Israel.” ¹¹² 

Amos 5:18

The Lord Demands Justice

5:18 Woe ¹¹³  to those who wish for the day of the Lord!

Why do you want the Lord’s day of judgment to come?

It will bring darkness, not light.

Amos 9:11

The Restoration of the Davidic Dynasty

9:11 “In that day I will rebuild the collapsing hut ¹¹⁴  of David.

I will seal its ¹¹⁵  gaps,

repair its ¹¹⁶  ruins,

and restore it to what it was like in days gone by. ¹¹⁷ 

Amos 9:15

9:15 I will plant them on their land

and they will never again be uprooted from the ¹¹⁸  land I have given them,”

says the Lord your God.

Amos 1:9

1:9 This is what the Lord says:

“Because Tyre has committed three crimes ¹¹⁹  –

make that four! ¹²⁰  – I will not revoke my decree of judgment. ¹²¹ 

They sold ¹²²  a whole community ¹²³  to Edom;

they failed to observe ¹²⁴  a treaty of brotherhood. ¹²⁵ 

Amos 1:11

1:11 This is what the Lord says:

“Because Edom has committed three crimes ¹²⁶  –

make that four! ¹²⁷  – I will not revoke my decree of judgment. ¹²⁸ 

He chased his brother ¹²⁹  with a sword;

he wiped out his allies. ¹³⁰ 

In his anger he tore them apart without stopping to rest; ¹³¹ 

in his fury he relentlessly attacked them. ¹³² 

Amos 1:13

1:13 This is what the Lord says:

“Because the Ammonites have committed three crimes ¹³³  –

make that four! ¹³⁴  – I will not revoke my decree of judgment. ¹³⁵ 

They ripped open Gilead’s pregnant women ¹³⁶ 

so they could expand their territory.

Amos 2:4

2:4 This is what the Lord says:

“Because Judah has committed three covenant transgressions ¹³⁷  –

make that four! ¹³⁸  – I will not revoke my decree of judgment. ¹³⁹ 

They rejected the Lord’s law; ¹⁴⁰ 

they did not obey his commands.

Their false gods, ¹⁴¹ 

to which their fathers were loyal, ¹⁴² 

led them astray.

Amos 2:6

God Will Judge Israel

2:6 This is what the Lord says:

“Because Israel has committed three covenant transgressions ¹⁴³  –

make that four! ¹⁴⁴  – I will not revoke my decree of judgment. ¹⁴⁵ 

They sold the innocent ¹⁴⁶  for silver,

the needy for a pair of sandals. ¹⁴⁷ 

Amos 6:14

6:14 “Look! I am about to bring ¹⁴⁸  a nation against you, family ¹⁴⁹  of Israel.”

The Lord, the God who commands armies, is speaking.

“They will oppress ¹⁵⁰  you all the way from Lebo-Hamath ¹⁵¹  to the Stream of the Arabah.” ¹⁵² 

Amos 7:17

7:17 “Therefore this is what the Lord says:

‘Your wife will become a prostitute in the streets ¹⁵³ 

and your sons and daughters will die violently. ¹⁵⁴ 

Your land will be given to others ¹⁵⁵ 

and you will die in a foreign ¹⁵⁶  land.

Israel will certainly be carried into exile ¹⁵⁷  away from its land.’”

Amos 8:2

8:2 He said, “What do you see, Amos?” I replied, “A basket of summer fruit.” Then the Lord said to me, “The end ¹⁵⁸  has come for my people Israel! I will no longer overlook their sins. ¹⁵⁹ 

Amos 8:11

8:11 Be certain of this, ¹⁶⁰  the time is ¹⁶¹  coming,” says the sovereign Lord,

“when I will send a famine through the land –

not a shortage of food or water

but an end to divine revelation! ¹⁶² 

Amos 9:7

9:7 “You Israelites are just like the Ethiopians in my sight,” ¹⁶³  says the Lord.

“Certainly I brought Israel up from the land of Egypt,

but I also brought the Philistines from Caphtor ¹⁶⁴  and the Arameans from Kir. ¹⁶⁵ 

Amos 9:13

9:13 “Be sure of this, ¹⁶⁶  the time is ¹⁶⁷  coming,” says the Lord,

“when the plowman will catch up to the reaper ¹⁶⁸ 

and the one who stomps the grapes ¹⁶⁹  will overtake ¹⁷⁰  the planter. ¹⁷¹ 

Juice will run down the slopes, ¹⁷² 

it will flow down all the hillsides. ¹⁷³ 

[6:13]  ¹ tn Heb “those who rejoice over Lo-Debar.”

[6:13]  sn Lo-Debar was located across the Jordan River in Gilead, which the Israelite army had conquered. However, there is stinging irony here, for in Hebrew the name Lo-Debar means “nothing.” In reality Israel was happy over nothing of lasting consequence.

[6:13]  ² sn Karnaim was also located across the Jordan River. The name in Hebrew means “double horned.” Since an animal’s horn was a symbol of strength (see Deut 33:17), the Israelites boasted in this victory over a town whose very name symbolized military power.

[7:5]  ³ tn Heb “stand.”

[7:5]  ⁴ tn Heb “small.”

[7:16]  ⁵ tn The verb, which literally means “to drip,” appears to be a synonym of “to prophesy,” but it might carry a derogatory tone here, perhaps alluding to the impassioned, frenzied way in which prophets sometimes delivered their messages. If so, one could translate, “to drivel; to foam at the mouth” (see HALOT 694 s.v. נטף).

[4:1]  ⁶ sn The expression cows of Bashan is used by the prophet to address the wealthy women of Samaria, who demand that their husbands satisfy their cravings. The derogatory language perhaps suggests that they, like the livestock of Bashan, were well fed, ironically in preparation for the coming slaughter. This phrase is sometimes cited to critique the book’s view of women.

[4:1]  ⁷ tn Heb “the ones who” (three times in this verse).

[4:1]  ⁸ tn Heb “their.”

[4:1]  ⁹ sn Some commentators relate this scene to the description of the marzeah feast of 6:3-6, in which drinking played a prominent part (see the note at 6:6).

[7:11]  ¹⁰ tn Or “for.”

[7:11]  ¹¹ tn See the note on the word “exile” in 5:5.

[7:12]  ¹² tn Traditionally, “seer.” The word is a synonym for “prophet,” though it may carry a derogatory tone on the lips of Amaziah.

[7:12]  ¹³ tn Heb “Eat bread there.”

[1:2]  ¹⁴ tn Heb “he;” the referent (Amos) has been specified in the translation for clarity.

[1:2]  ¹⁵ sn The Lord, in his role of warrior-king, is compared to a lion. See 3:4, 8.

[1:2]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:2]  ¹⁷ tn Heb “gives his voice.”

[1:2]  ¹⁸ tn Lexicographers debate whether there are two roots אָבַל (’aval), one signifying “mourn” and the other “be dry,” or simply one (“mourn”). The parallel verb (“withers”) might favor the first option and have the meaning “wilt away.” It is interesting to note, however, that the root appears later in the book in the context of lament (5:16; 8:8, 10; 9:5). Either 1:2 is a possible wordplay to alert the reader to the death that will accompany the judgment (the option of two roots), or perhaps the translation “mourns” is appropriate here as well (cf. KJV, NASB, NKJV, NJPS; see also D. J. A. Clines, “Was There an ’BL II ‘Be Dry’ in Classical Hebrew?” VT 42 [1992]: 1-10).

[1:2]  ¹⁹ sn Carmel was a region known for its abundant plants and trees. See Isa 33:9; 35:2; Jer 50:19.

[1:2]  ²⁰ sn Loss of a land’s fertility is frequently associated with judgment in the OT and ancient Near Eastern literature.

[8:14]  ²¹ tn Heb “those who swear.”

[8:14]  ²² tn Heb “the sin [or “guilt”] of Samaria.” This could be a derogatory reference to an idol-goddess popular in the northern kingdom, perhaps Asherah (cf. 2 Chr 24:18, where this worship is labeled “their guilt”), or to the golden calf at the national sanctuary in Bethel (Hos 8:6, 10:8). Some English versions (e.g., NEB, NRSV, CEV) repoint the word and read “Ashimah,” the name of a goddess worshiped in Hamath in Syria (see 2 Kgs 17:30).

[8:14]  ²³ tn Heb “say.”

[8:14]  ²⁴ sn Your god is not identified. It may refer to another patron deity who was not the God of Israel, a local manifestation of the Lord that was worshiped by the people there, or, more specifically, the golden calf image erected in Dan by Jeroboam I (see 1 Kgs 12:28-30).

[8:14]  ²⁵ tc The MT reads, “As surely as the way [to] Beer Sheba lives,” or “As surely as the way lives, O Beer Sheba.” Perhaps the term דֶּרֶךְ (derekh, “the way”) refers to the pilgrimage route to Beersheba (see S. M. Paul, Amos [Hermeneia], 272) or it may be a title for a god. The notion of pilgrimage appears elsewhere in the book (cf. 4:4-5; 5:4-5; 8:12). The translation above assumes an emendation to דֹּדְךְ (dodÿkh, “your beloved” or “relative”; the term also is used in 6:10) and understands this as referring either to the Lord (since other kinship terms are used of him, such as “Father”) or to another deity that was particularly popular in Beer Sheba. Besides the commentaries, see S. M. Olyan, “The Oaths of Amos 8:14” Priesthood and Cult in Ancient Israel, 121-49.

[3:9]  ²⁶ tn Heb “on” or “over” (also later in this verse).

[3:9]  ²⁷ sn Samaria might refer here both to the region and to the capital city (later known as Sebaste). On the other hand, there actually are hills that surround the mound upon which the city was built. The implication is that the nations can come and sit and see from those hills the sin of the capital city and its judgment.

[3:9]  map For location of the city see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[3:9]  ²⁸ tn The Hebrew noun carries the nuance of “panic” or “confusion.” Here it refers metonymically to the violent deeds that terrorize the oppressed.

[3:9]  ²⁹ tn Heb “in her midst” (so NAB, NASB); NIV “among her people.”

[3:9]  ³⁰ tn The translation assumes the form is an abstract plural (see Job 35:9; Eccl 4:1). Another option is to understand the form as a substantival passive participle and translate, “the oppressed” (so KJV).

[3:9]  ³¹ tn Heb “within her.”

[7:2]  ³² tn “Israel” is supplied in the translation for clarity.

[7:2]  ³³ tn Heb “stand” (so ASV, NAB, NASB, NRSV).

[7:2]  ³⁴ tn Heb “small.”

[5:16]  ³⁵ tn Heb “Therefore.” This logical connector relates back to the accusation of vv. 10-13, not to the parenthetical call to repentance in vv. 14-15. To indicate this clearly, the phrase “Because of Israel’s sins” is used in the translation.

[5:16]  ³⁶ tn Or “the Lord.” The Hebrew term translated “sovereign One” here is אֲדֹנָי (’adonay).

[5:16]  ³⁷ tn Heb “they will say, ‘Ah! Ah!’” The Hebrew term הוֹ (ho, “ah, woe”) is an alternate form of הוֹי (hoy), a word used to mourn the dead and express outwardly one’s sorrow. See 1 Kgs 13:30; Jer 22:18; 34:5. This wordplay follows quickly, as v. 18 begins with הוֹי (“woe”).

[5:16]  ³⁸ tn Or “farmers” (NIV, NCV, NRSV, TEV, CEV, NLT).

[5:16]  ³⁹ tn Heb “those who know lamentation.”

[5:16]  sn Professional mourners are referred to elsewhere in the OT (2 Chr 35:25; Jer 9:17) and ancient Near Eastern literature. See S. M. Paul, Amos (Hermeneia), 180.

[6:10]  ⁴⁰ tn The translation assumes that “their relatives” and “the ones who will burn the corpses” are in apposition. Another option is to take them as distinct individuals, in which case one could translate, “When their close relatives and the ones who will burn the corpses pick up…” The meaning of the form translated “the ones who burn the corpses” is uncertain. Another option is to translate, “the ones who prepare the corpses for burial” (NASB “undertaker”; cf. also CEV). See S. M. Paul, Amos (Hermeneia), 215-16.

[6:10]  ⁴¹ tn This verse is notoriously difficult to interpret. The Hebrew text literally reads, “And he will lift him up, his uncle, and the one burning him, to bring out bones from the house. And he will say to the one who is in the inner parts of the house, ‘Is there [anyone] still with you?’ And he will say, ‘Be quiet for not to invoke the name of the Lord.’” The translation assumes that the singular pronominal and verbal forms throughout the verse are collective or distributive. This last sentence has been interpreted in several ways: a command not to call on the name of the Lord out of fear that he might return again in judgment; the realization that it is not appropriate to seek a blessing in the Lord’s name upon the dead in the house since the judgment was deserved; an angry refusal to call on the Lord out of a sense that he has betrayed his people in allowing them to suffer.

[7:10]  ⁴² map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[7:10]  ⁴³ tn The direct object of the verb translated “sent” is elided in the Hebrew text. The words “this message” are supplied in the translation for clarity and for stylistic reasons.

[7:10]  ⁴⁴ tn Heb “in the middle of the house of Israel.”

[7:10]  ⁴⁵ tn Heb “words.”

[1:1]  ⁴⁶ tn Heb “The words of Amos.” Among the prophetic books this opening phrase finds a parallel only at Jer 1:1 but is not that uncommon in other genres (note, e.g., Prov 30:1; 31:1; Eccl 1:1; Neh 1:1).

[1:1]  ⁴⁷ tn Heb “who.” Here a new sentence has been started in the translation for stylistic reasons.

[1:1]  ⁴⁸ tn Heb “which he saw concerning Israel.”

[1:1]  ⁴⁹ tn Heb “in the days of.”

[1:1]  ⁵⁰ tn The Hebrew text repeats, “and in the days of.” This phrase has not been repeated in the translation for stylistic reasons.

[1:1]  ⁵¹ sn This refers to a well-known earthquake that occurred during the first half of the 8th century b.c. According to a generally accepted dating system, Uzziah was a co-regent with his father Amaziah from 792-767 b.c. and ruled independently from 767-740 b.c. Jeroboam II was a co-regent with his father Joash from 793-782 b.c. and ruled independently from 782-753 b.c. Since only Uzziah and Jeroboam are mentioned in the introduction it is likely that Amos’ mission to Israel and the earthquake which followed occurred between 767-753 b.c. The introduction validates the genuine character of Amos’ prophetic ministry in at least two ways: (1) Amos was not a native Israelite or a prophet by trade. Rather he was a herdsman in Tekoa, located in Judah. His mere presence in the northern kingdom as a prophet was evidence that he had been called by God (see 7:14-15). (2) The mighty earthquake shortly after Amos’ ministry would have been interpreted as an omen or signal of approaching judgment. The clearest references to an earthquake are 1:1 and 9:1, 5. It is possible that the verb הָפַךְ (hafakh, “overturn”) at 3:13-15, 4:11, 6:11, and 8:8 also refers to an earthquake, as might the descriptions at 2:13 and 6:9-10. Evidence of a powerful earthquake has been correlated with a destruction layer at Hazor and other sites. Its lasting impact is evident by its mention in Zech 14:5 and 2 Chr 26:16-21. Earthquake imagery appears in later prophets as well (cf. D. N. Freedman and A. Welch, “Amos’s Earthquake and Israelite Prophecy,” Scripture and Other Artifacts, 188-98). On the other hand, some of these verses in Amos could allude to the devastation that would be caused by the imminent military invasion.

[8:5]  ⁵² sn Apparently work was prohibited during the new moon festival, just as it was on the Sabbath.

[8:5]  ⁵³ tn Heb “pass by.”

[8:5]  ⁵⁴ tn The verb, though omitted in the Hebrew text, is supplied in the translation from the parallel line.

[8:5]  ⁵⁵ tn Heb “sell grain.” Here “grain” could stand by metonymy for the bins where it was stored.

[8:5]  ⁵⁶ tn Here and in v. 6 the words “we’re eager” are supplied in the translation for clarification.

[8:5]  ⁵⁷ tn Heb “to make small the ephah and to make great the shekel.” The “ephah” was a unit of dry measure used to determine the quantity purchased, while the “shekel” was a standard weight used to determine the purchase price. By using a smaller than standard ephah and a heavier than standard shekel, these merchants were able to increase their profit (“sell less for a higher price”) by cheating the buyer.

[8:5]  ⁵⁸ tn Heb “and to cheat with deceptive scales”; NASB, NIV “dishonest scales”; NRSV “false balances.”

[8:5]  sn Rigged scales may refer to bending the crossbar or shifting the center point of the scales to make the amount weighed appear heavier than it actually was, thus cheating the buyer.

[7:15]  ⁵⁹ tn Heb “from [following] after.”

[7:15]  ⁶⁰ tn Heb “and the Lord said to me.”

[5:10]  ⁶¹ tn Heb “they”; the referent (the Israelites) has been specified in the translation for clarity.

[5:10]  ⁶² sn In ancient Israelite culture, legal disputes were resolved in the city gate, where the town elders met.

[5:1]  ⁶³ tn Heb “Listen to this word which I am about to take up against you, a funeral song.”

[5:1]  ⁶⁴ tn Heb “house.”

[5:4]  ⁶⁵ tn Heb “house.”

[5:4]  ⁶⁶ sn The following verses explain what it meant to seek the Lord. Israel was to abandon the mere formalism and distorted view of God and reality that characterized religious activity at the worship sites, as well as the social injustice that permeated Israelite society. Instead the people were to repent and promote justice in the land. This call to seek the Lord echoes the challenge in 4:13 to prepare to meet him as he truly is.

[3:1]  ⁶⁷ tn Or “about.”

[3:1]  ⁶⁸ tn One might expect a third person verb form (“he brought up”), since the Lord apparently refers to himself in the third person in the preceding sentence. This first person form, however, serves to connect this message to the earlier indictment (2:10) and anticipates the words of the following verse.

[7:14]  ⁶⁹ tn Heb “replied and said.” The phrase “and said” is pleonastic (redundant) and has not been included in the translation.

[7:14]  ⁷⁰ tn Heb “I was not a prophet nor was I the son of a prophet.” The phrase “son of a prophet” refers to one who was trained in a prophetic guild. Since there is no equative verb present in the Hebrew text, another option is to translate with the present tense, “I am not a prophet by profession.” In this case Amos, though now carrying out a prophetic ministry (v. 15), denies any official or professional prophetic status. Modern English versions are divided about whether to understand the past (JB, NIV, NKJV) or present tense (NASB, NEB, NRSV, NJPS) here.

[7:14]  ⁷¹ tn Heb “for.”

[7:14]  ⁷² tn Heb “gashed”; or “pierced.”

[7:14]  sn For a discussion of the agricultural background, see O. Borowski, Agriculture in Iron Age Israel, 128-29.

[7:14]  ⁷³ sn It is possible that herdsmen agreed to care for sycamore fig trees in exchange for grazing rights. See P. King, Amos, Hosea, Micah, 116-17. Since these trees do not grow around Tekoa but rather in the lowlands, another option is that Amos owned other property outside his hometown. In this case, this verse demonstrates his relative wealth and is his response to Amaziah; he did not depend on prophecy as a profession (v. 13).

[3:13]  ⁷⁴ tn Or “testify against.”

[3:13]  ⁷⁵ tn Heb “house.”

[3:13]  ⁷⁶ tn These words are spoken to either the unidentified heralds addressed at the beginning of v. 9, or to the Egyptians and Philistines (see v. 9b). Another possibility is that one is not to look for a specific addressee but rather appreciate the command simply as a rhetorical device to grab the attention of the listeners and readers of the prophetic message.

[3:13]  ⁷⁷ tn Traditionally, “the God of hosts.”

[5:21]  ⁷⁸ tn Heb “I hate”; “I despise.”

[5:21]  ⁷⁹ tn Heb “I will not smell.” These verses are full of vivid descriptions of the Lord’s total rejection of Israelite worship. In the first half of this verse two verbs are used together for emphasis. Here the verb alludes to the sense of smell, a fitting observation since offerings would have been burned on the altar ideally to provide a sweet aroma to God (see, e.g., Lev 1:9, 13, 17; Num 29:36). Other senses that are mentioned include sight and hearing in vv. 22-23.

[7:3]  ⁸⁰ tn Or “changed his mind about this.”

[7:6]  ⁸¹ tn Or “changed his mind about this.”

[2:12]  ⁸² sn Nazirites were strictly forbidden to drink wine (Num 6:2-3).

[3:10]  ⁸³ tn Heb “those who.”

[3:10]  ⁸⁴ tn Heb “violence and destruction.” The expression “violence and destruction” stand metonymically for the goods the oppressors have accumulated by their unjust actions.

[5:13]  ⁸⁵ tn Or “the wise”; or “the prudent.” Another option is to translate “the successful, prosperous” and understand this as a reference to the rich oppressors. See G. V. Smith, Amos, 169-70. In this case the following verb will also have a different nuance, that is, the wealthy remain silent before the abuses they perpetuate. See the note on the verb translated “keeps quiet” later in this verse.

[5:13]  ⁸⁶ tn Or “moans, laments,” from a homonymic verbal root. If the rich oppressors are in view, then the verb (whether translated “will be silenced” or “will lament”) describes the result of God’s judgment upon them. See G. V. Smith, Amos, 170.

[5:13]  ⁸⁷ tn If this is a judgment announcement against the rich, then the Hebrew phrase עֵת רָעָה (’et ra’ah) must be translated, “[a] disastrous time.” See G. V. Smith, Amos, 170.

[7:8]  ⁸⁸ tn Heb “And I will no longer pass over him.”

[1:3]  ⁸⁹ tn Traditionally, “transgressions” or “sins.” The word refers to rebellion against authority and is used in the international political realm (see 1 Kgs 12:19; 2 Kgs 1:1; 3:5, 7; 8:22). There is debate over its significance in this context. Some relate the “rebellion” of the foreign nations to God’s mandate to Noah (Gen 9:5-7). This mandate is viewed as a treaty between God and humankind, whereby God holds humans accountable to populate the earth and respect his image as it is revealed in all people. While this option is a possible theological explanation of the message in light of the Old Testament as a whole, nothing in these oracles alludes to that Genesis passage. J. Barton suggests that the prophet is appealing to a common morality shared across the ancient Near East regarding the conduct of war since all of the oracles can be related to activities and atrocities committed in warfare (Amos’s Oracles against the Nations [SOTSMS], 39-61). The “transgression” then would be a violation of what all cultures would take as fundamental human decency. Some argue that the nations cited in Amos 1-2 had been members of the Davidic empire. Their crime would consist of violating the mutual agreements that all should have exhibited toward one another (cf. M. E. Polley, Amos and the Davidic Empire). This interpretation is connected to the notion that Amos envisions a reconstituted Davidic empire for Israel and the world (9:11-15). Ultimately, we can only speculate what lay behind Amos’ thinking. He does not specify the theological foundation of his universal moral vision, but it is clear that Amos believes that all nations are responsible before the Lord for their cruelty toward other human beings. He also assumes that even those who did not know his God would recognize their inhumane treatment of others as inherently wrong. The translation “crimes” is general enough to communicate that a standard (whether human or divine) has been breached. For a survey of the possible historical events behind each oracle, see S. M. Paul, Amos (Hermeneia).

[1:3]  ⁹⁰ tn Heb “Because of three violations of Damascus, even because of four.”

[1:3]  sn The three…four style introduces each of the judgment oracles of chaps. 1-2. Based on the use of a similar formula in wisdom literature (see Prov 30:18-19, 29-31), one expects to find in each case a list of four specific violations. However, only in the eighth oracle (against Israel) does one find the expected fourfold list. Through this adaptation and alteration of the normal pattern the Lord indicates that his focus is Israel (he is too bent on judging Israel to dwell very long on her neighbors) and he emphasizes Israel’s guilt with respect to the other nations. (Israel’s list fills up before the others’ lists do.) See R. B. Chisholm, “For Three Sins…Even for Four: The Numerical Sayings in Amos,” BSac 147 (1990): 188-97.

[1:3]  ⁹¹ tn Heb “I will not bring it [or “him”] back.” The pronominal object (1) refers to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. See S. M. Paul, Amos (Hermeneia), 46-47. Another option (2) is to understand the suffix as referring to the particular nation mentioned in the oracle and to translate, “I will not take him [i.e., that particular nation] back.” In this case the Lord makes it clear that he does not intend to resume treaty relations with the nation in view. See M. L. Barré, “The Meaning of lá ásŒybnw in Amos 1:3-2:6,” JBL 105 (1986): 622.

[1:3]  ⁹² tn Heb “they threshed [or “trampled down”] Gilead with sharp iron implements” (NASB similar).

[1:3]  sn Like threshing sledges with iron teeth. A threshing sledge was made of wooden boards embedded with sharp stones or iron teeth. As the sledge was pulled over the threshing floor the stones or iron teeth would separate the grain from the stalks. See O. Borowski, Agriculture in Iron Age Israel, 64-65. Here the threshing metaphor is used to emphasize how violently and inhumanely the Arameans (the people of Damascus) had treated the people of Gilead (located east of the Jordan River).

[1:6]  ⁹³ sn Gaza was one of the five major Philistine cities (along with Ashdod, Ashkelon, Ekron, and Gath). It was considered to mark the southern limit of Canaan at the point on the coast where it was located (Gen 10:19).

[1:6]  ⁹⁴ tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.

[1:6]  ⁹⁵ tn Heb “Because of three violations of Gaza, even because of four.”

[1:6]  sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.

[1:6]  ⁹⁶ tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.

[1:6]  ⁹⁷ tn Heb “[group of] exiles.” A number of English translations take this as a collective singular and translate it with a plural (e.g., NAB, NIV, NRSV).

[1:6]  ⁹⁸ tn Heb “in order to hand them over.”

[2:1]  ⁹⁹ tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.

[2:1]  ¹⁰⁰ tn Heb “Because of three violations of Moab, even because of four.”

[2:1]  sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.

[2:1]  ¹⁰¹ tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.

[2:1]  ¹⁰² sn The Moabites apparently desecrated the tomb of an Edomite king and burned his bones into a calcined substance which they then used as plaster (cf. Deut 27:2, 4). See S. M. Paul, Amos (Hermeneia), 72. Receiving a proper burial was very important in this culture. Desecrating a tomb or a deceased individual’s bones was considered an especially heinous act.

[4:4]  ¹⁰³ sn Bethel and Gilgal were important formal worship centers because of their importance in Israel’s history. Here the Lord ironically urges the people to visit these places so they can increase their sin against him. Their formal worship, because it was not accompanied by social justice, only made them more guilty in God’s sight by adding hypocrisy to their list of sins. Obviously, theirs was a twisted view of the Lord. They worshiped a god of their own creation in order to satisfy their religious impulses (see 4:5: “For you love to do this”). Note that none of the rituals listed in 4:4-5 have to do with sin.

[4:4]  map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[4:4]  ¹⁰⁴ tn The Hebrew word translated “rebel” (also in the following line) could very well refer here to Israel’s violations of their covenant with God (see also the term “crimes” in 1:3 [with note] and the phrase “covenant transgressions” in 2:4 [with note]; 3:14).

[4:4]  ¹⁰⁵ sn See the note on Bethel earlier in this verse.

[4:4]  ¹⁰⁶ tn Or “for.”

[4:4]  ¹⁰⁷ tn Or “for.”

[4:12]  ¹⁰⁸ tn The Lord appears to announce a culminating judgment resulting from Israel’s obstinate refusal to repent. The following verse describes the Lord in his role as sovereign judge, but it does not outline the judgment per se. For this reason F. I. Andersen and D. N. Freedman (Amos [AB], 450) take the prefixed verbal forms as preterites referring to the series of judgments detailed in vv. 6-11. It is more likely that a coming judgment is in view, but that its details are omitted for rhetorical effect, creating a degree of suspense (see S. M. Paul, Amos [Hermeneia], 149-50) that will find its solution in chapter 5. This line is an ironic conclusion to the section begun at 4:4. Israel thought they were meeting the Lord at the sanctuaries, yet they actually had misunderstood how he had been trying to bring them back to himself. Now Israel would truly meet the Lord – not at the sanctuaries, but face-to-face in judgment.

[5:3]  ¹⁰⁹ tn The word “soldiers” is supplied in the translation for clarification.

[5:3]  ¹¹⁰ tn Heb “The one.” The word “town” has been used in the translation in keeping with the relative sizes of the armed contingents sent out by each. It is also possible that this line is speaking of the same city of the previous line. In other words, the contingent sent by that one city would have suffered a ninety-nine percent casualty loss.

[5:3]  ¹¹¹ tn The word “soldiers” is supplied in the translation for clarification.

[5:3]  ¹¹² tn Heb “for/to the house of Israel.” The translation assumes that this is a graphic picture of what is left over for the defense of the nation (NEB, NJB, NASB, NKJV). Others suggest that this phrase completes the introductory formula (“The sovereign Lord says this…”; see v. 4a; NJPS). Another option is that the preposition has a vocative force, “O house of Israel” (F. I. Andersen and D. N. Freedman, Amos [AB], 476). Some simply delete the phrase as dittography from the following line (NIV).

[5:18]  ¹¹³ tn The term הוֹי (hoy, “woe”) was used when mourning the dead (see the note on the word “dead” in 5:16). The prophet here either engages in role playing and mourns the death of the nation in advance or sarcastically taunts those who hold to this misplaced belief.

[9:11]  ¹¹⁴ tn The phrase translated “collapsing hut” refers to a temporary shelter (cf. NASB, NRSV “booth”) in disrepair and emphasizes the relatively weakened condition of the once powerful Davidic dynasty. Others have suggested that the term refers to Jerusalem, while still others argue that it should be repointed to read “Sukkoth,” a garrison town in Transjordan. Its reconstruction would symbolize the rebirth of the Davidic empire and its return to power (e.g., M. E. Polley, Amos and the Davidic Empire, 71-74).

[9:11]  ¹¹⁵ tc The MT reads a third feminine plural suffix, which could refer to the two kingdoms (Judah and Israel) or, more literally, to the breaches in the walls of the cities that are mentioned in v. 4 (cf. 4:3). Some emend to third feminine singular, since the “hut” of the preceding line (a feminine singular noun) might be the antecedent. In that case, the final nun (ן) is virtually dittographic with the vav (ו) that appears at the beginning of the following word.

[9:11]  ¹¹⁶ tc The MT reads a third masculine singular suffix, which could refer back to David. However, it is possible that an original third feminine singular suffix (יה-, yod-hey) has been misread as masculine (יו-, yod-vav). In later Hebrew script a ה (he) resembles a יו- (yod-vav) combination.

[9:11]  ¹¹⁷ tn Heb “and I will rebuild as in days of antiquity.”

[9:15]  ¹¹⁸ tn Heb “their.” The pronoun was replaced by the English definite article in the translation for stylistic reasons.

[1:9]  ¹¹⁹ tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.

[1:9]  ¹²⁰ tn Heb “Because of three violations of Tyre, even because of four.”

[1:9]  sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.

[1:9]  ¹²¹ tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.

[1:9]  ¹²² tn Heb “handed over.”

[1:9]  ¹²³ tn Heb “[group of] exiles.” A similar phrase occurs in v. 6.

[1:9]  ¹²⁴ tn Heb “did not remember.”

[1:9]  ¹²⁵ sn A treaty of brotherhood. In the ancient Near Eastern world familial terms were sometimes used to describe treaty partners. In a treaty between superior and inferior parties, the lord would be called “father” and the subject “son.” The partners in a treaty between equals referred to themselves as “brothers.” For biblical examples, see 1 Kgs 9:13; 20:32-33.

[1:11]  ¹²⁶ tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.

[1:11]  ¹²⁷ tn Heb “Because of three violations of Edom, even because of four.”

[1:11]  sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.

[1:11]  ¹²⁸ tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.

[1:11]  ¹²⁹ sn It is likely that “brother” refers here to a treaty partner (see the note on the word “brotherhood” in 1:9). However, it is possible, if Israel is in view, that Edom’s ancient blood relationship to God’s people is alluded to here. Cf. NCV, NLT “their relatives, the Israelites.”

[1:11]  ¹³⁰ tn Or “He stifled his compassion.” The Hebrew term רָחֲמָיו (rakhamayv) is better understood here (parallel to “brother/treaty partner”) as a reference to “allies” which Edom betrayed. An Aramaic cognate is attested (see DNWSI 2:1069-70). See M. Fishbane, “The Treaty Background of Amos 1:11 and Related Matters,” JBL 89 (1970): 313-18; idem, “Critical Note: Additional Remarks on rh£myw (Amos 1:11),” JBL 91 (1972): 391-93; and M. Barré, “Amos 1:11 reconsidered,” CBQ 47 (1985) 420-27. Some argue that the clause is best translated as “and destroyed his womenfolk.” רַחַם (rakham) means “womb”; the plural here would be a metonymy for “women” and could establish a parallel with the atrocity of 1:13. See S. M. Paul, Amos (Hermeneia), 64-65.

[1:11]  ¹³¹ tn Heb “his anger tore continually.” The Hebrew verb טָרַף (taraf, “tear apart”) is often used of an animal tearing apart its prey. The word picture here is that of a vicious predator’s feeding frenzy.

[1:11]  ¹³² tn Traditionally, “he kept his fury continually.” The Hebrew term שְׁמָרָה (shÿmarah) could be taken as a Qal perfect 3rd person masculine singular with 3rd person feminine singular suffix (with mappiq omitted), “he kept it” (NASB, NKJV, NRSV). It is also possible in light of the parallelism that שָׁמַר (shamar) is a rare homonym cognate to an Akkadian verb meaning “to rage; to be furious.” Repointing the verb as שָׁמְרָה (shamÿrah, third person feminine singular), one could translate literally, “his fury raged continually” (NIV, NJPS).

[1:13]  ¹³³ tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.

[1:13]  ¹³⁴ tn Heb “Because of three violations of the Ammonites, even because of four.”
On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.

[1:13]  ¹³⁵ tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.

[1:13]  ¹³⁶ sn The Ammonites ripped open Gilead’s pregnant women in conjunction with a military invasion designed to expand their territory. Such atrocities, although repugnant, were not uncommon in ancient Near Eastern warfare.

[2:4]  ¹³⁷ tn This is the same Hebrew term that is translated “crimes” in the previous oracles (see at 1:3). The change to “covenant transgressions” reflects the probability that the prophet is condemning the nation of Israel for violating stipulations of the Mosaic Law.

[2:4]  ¹³⁸ tn Heb “Because of three violations of Judah, even because of four.”

[2:4]  sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.

[2:4]  ¹³⁹ tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.

[2:4]  ¹⁴⁰ tn Or “instruction”; NCV “teachings.”

[2:4]  ¹⁴¹ tn Heb “lies.” This may very well be a derogatory term for idols (perhaps also at Ps. 40:4 [Heb 40:5]). Elsewhere false gods are called “vanities” (Deut 32:21; 1 Kgs 16:13, 26) and a delusion (Isa 66:3). In no other prophetic passages, however, are they called “lies.” The term could refer to the deceptions of false prophets (note Ezek 13:6-9; cf. Hab 2:3). See F. I. Andersen and D. N. Freedman, Amos (AB), 301-6.

[2:4]  ¹⁴² tn Heb “after which their fathers walked.” The expression “to walk after” is an idiom meaning “to be loyal to.” See S. M. Paul, Amos (Hermeneia), 75-76.

[2:4]  sn Here the idolatry of the parents carried over to the children, who persisted in worshiping the idols to which their fathers were loyal.

[2:6]  ¹⁴³ tn For this translation see the note at 2:4.

[2:6]  ¹⁴⁴ tn Heb “Because of three violations of Israel, even because of four.”

[2:6]  sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3. Only in this last oracle against Israel does one find the list of four specific violations expected based on the use of a similar formula elsewhere in wisdom literature (see Prov 30:18-19, 29-31). This adaptation of the normal pattern indicates the Lord’s focus on Israel here (he is too bent on judging Israel to dwell very long on her neighbors) and emphasizes Israel’s guilt with respect to the other nations (Israel’s list fills up before the others’ lists do). See R. B. Chisholm, “‘For three sins...even for four’: the numerical sayings in Amos,” BSac 147 (1990) 188-97.

[2:6]  ¹⁴⁵ tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.

[2:6]  ¹⁴⁶ tn Or “honest” (CEV, NLT). The Hebrew word sometimes has a moral-ethical connotation, “righteous, godly,” but the parallelism (note “poor”) suggests a socio-economic or legal sense here. The practice of selling debtors as slaves is in view (Exod 21:2-11; Lev 25:35-55; Deut 15:12-18) See the note at Exod 21:8 and G. C. Chirichigno, Debt-Slavery in Israel and the Ancient Near East (JSOTSup). Probably the only “crime” the victim had committed was being unable to pay back a loan or an exorbitant interest rate on a loan. Some have suggested that this verse refers to bribery in legal proceedings: The innocent are “sold” in the sense that those in power pay off the elders or judges for favorable decisions (5:12; cf. Exod 23:6-7).

[2:6]  ¹⁴⁷ tn Perhaps the expression “for a pair of sandals” indicates a relatively small price or debt. Some suggest that the sandals may have been an outward token of a more substantial purchase price. Others relate the sandals to a ritual attached to the transfer of property, signifying here that the poor would be losing their inherited family lands because of debt (Ruth 4:7; cf. Deut 25:8-10). Still others emend the Hebrew form slightly to נֶעְלָם (ne’lam, “hidden thing”; from the root עָלַם, ’alam, “to hide”) and understand this as referring to a bribe.

[6:14]  ¹⁴⁸ tn Or “raise up” (KJV, NASB); NIV “stir up.”

[6:14]  ¹⁴⁹ tn Heb “house.”

[6:14]  ¹⁵⁰ sn Once again there is irony in the divine judgment. The oppressive nation itself will suffer oppression. The verb “oppress” (לָחַץ, lakhats) in this verse is not the same as that used in 4:1 (עָשַׁק, ’ashaq).

[6:14]  ¹⁵¹ tn Or “from the entrance to Hamath.” The Hebrew term לְבוֹא (lÿvo’) can either be translated or considered a part of the place name.

[6:14]  ¹⁵² sn Lebo-Hamath refers to the northern border of Israel, the Stream of the Arabah to its southern border. See 2 Kgs 14:25. Through this invader the Lord would reverse the victories and territorial expansion Israel experienced during the reign of Jeroboam II.

[7:17]  ¹⁵³ tn Heb “in the city,” that is, “in public.”

[7:17]  ¹⁵⁴ tn Heb “will fall by the sword.”

[7:17]  ¹⁵⁵ tn Heb “will be divided up with a [surveyor’s] measuring line.”

[7:17]  ¹⁵⁶ tn Heb “[an] unclean”; or “[an] impure.” This fate would be especially humiliating for a priest, who was to distinguish between the ritually clean and unclean (see Lev 10:10).

[7:17]  ¹⁵⁷ tn See the note on the word “exile” in 5:5.

[8:2]  ¹⁵⁸ tn There is a wordplay here. The Hebrew word קֵץ (qets, “end”) sounds like קָיִץ (qayits, “summer fruit”). The summer fruit arrived toward the end of Israel’s agricultural year; Israel’s national existence was similarly at an end.

[8:2]  ¹⁵⁹ tn Heb “I will no longer pass over him.”

[8:11]  ¹⁶⁰ tn Heb “behold” or “look.”

[8:11]  ¹⁶¹ tn Heb “the days are.”

[8:11]  ¹⁶² tn Heb “not a hunger for food or a thirst for water, but for hearing the words of the Lord.”

[9:7]  ¹⁶³ tn The Hebrew text has a rhetorical question, “Are you children of Israel not like the Cushites to me?” The rhetorical question has been converted to an affirmative statement in the translation for clarity. See the comment at 8:8.

[9:7]  sn Though Israel was God’s special covenant people (see 3:2a), the Lord emphasizes they are not inherently superior to the other nations subject to his sovereign rule.

[9:7]  ¹⁶⁴ sn Caphtor may refer to the island of Crete.

[9:7]  ¹⁶⁵ tn The second half of v. 7 is also phrased as a rhetorical question in the Hebrew text, “Did I not bring Israel up from the land of Egypt, and the Philistines from Caphtor, and Aram from Kir?” The translation converts the rhetorical question into an affirmation for clarity.

[9:13]  ¹⁶⁶ tn Heb “behold” or “look.”

[9:13]  ¹⁶⁷ tn Heb “the days are.”

[9:13]  ¹⁶⁸ sn The plowman will catch up to the reaper. Plowing occurred in October-November, and harvesting in April-May (see P. King, Amos, Hosea, Micah, 109.) But in the future age of restored divine blessing, there will be so many crops the reapers will take all summer to harvest them, and it will be time for plowing again before the harvest is finished.

[9:13]  ¹⁶⁹ sn When the grapes had been harvested, they were placed in a press where workers would stomp on them with their feet and squeeze out the juice. For a discussion of grape harvesting technique, see O. Borowski, Agriculture in Iron Age Israel, 110-12.

[9:13]  ¹⁷⁰ tn The verb is omitted here in the Hebrew text, but has been supplied in the translation from the parallel line.

[9:13]  ¹⁷¹ sn The grape harvest occurred in August-September, planting in November-December (see P. King, Amos, Hosea, Micah, 109). But in the future age described here there will be so many grapes the workers who stomp them will still be working when the next planting season arrives.

[9:13]  ¹⁷² tn Or “hills,” where the vineyards were planted.

[9:13]  ¹⁷³ tn Heb “and all the hills will melt.”