Amos 8:9

8:9 In that day,” says the sovereign Lord, “I will make the sun set at noon,

and make the earth dark in the middle of the day. ¹ 

Amos 5:18

The Lord Demands Justice

5:18 Woe ²  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 5:20

5:20 Don’t you realize the Lord’s day of judgment will bring ³  darkness, not light –

gloomy blackness, not bright light?

Amos 6:3

6:3 You refuse to believe a day of disaster will come, ⁴ 

but you establish a reign of violence. ⁵ 

Amos 8:13

8:13 In that day your ⁶  beautiful young women ⁷  and your ⁸  young men will faint from thirst. ⁹ 

Amos 2:16

2:16 Bravehearted ¹⁰  warriors will run away naked in that day.”

The Lord is speaking!

Amos 4:4

Israel has an Appointment with God

4:4 “Go to Bethel ¹¹  and rebel! ¹² 

At Gilgal ¹³  rebel some more!

Bring your sacrifices in ¹⁴  the morning,

your tithes on ¹⁵  the third day!

Amos 8:3

8:3 The women singing in the temple ¹⁶  will wail in that day.”

The sovereign Lord is speaking.

“There will be many corpses littered everywhere! ¹⁷  Be quiet!”

Amos 9:11

The Restoration of the Davidic Dynasty

9:11 “In that day I will rebuild the collapsing hut ¹⁸  of David.

I will seal its ¹⁹  gaps,

repair its ²⁰  ruins,

and restore it to what it was like in days gone by. ²¹ 

Amos 8:10

8:10 I will turn your festivals into funerals, ²² 

and all your songs into funeral dirges.

I will make everyone wear funeral clothes ²³ 

and cause every head to be shaved bald. ²⁴ 

I will make you mourn as if you had lost your only son; ²⁵ 

when it ends it will indeed have been a bitter day. ²⁶ 

Amos 3:14

3:14 “Certainly when ²⁷  I punish Israel for their ²⁸  covenant transgressions, ²⁹ 

I will destroy ³⁰  Bethel’s ³¹  altars.

The horns ³²  of the altar will be cut off and fall to the ground.

Amos 4:2

4:2 The sovereign Lord confirms this oath by his own holy character: ³³ 

“Certainly the time is approaching ³⁴ 

when you will be carried away ³⁵  in baskets, ³⁶ 

every last one of you ³⁷  in fishermen’s pots. ³⁸ 

Amos 8:11

8:11 Be certain of this, ³⁹  the time is ⁴⁰  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! ⁴¹ 

Amos 9:13

9:13 “Be sure of this, ⁴²  the time is ⁴³  coming,” says the Lord,

“when the plowman will catch up to the reaper ⁴⁴ 

and the one who stomps the grapes ⁴⁵  will overtake ⁴⁶  the planter. ⁴⁷ 

Juice will run down the slopes, ⁴⁸ 

it will flow down all the hillsides. ⁴⁹ 

Amos 1:14

1:14 So I will set fire to Rabbah’s ⁵⁰  city wall; ⁵¹ 

fire ⁵²  will consume her fortresses.

War cries will be heard on the day of battle; ⁵³ 

a strong gale will blow on the day of the windstorm. ⁵⁴ 

Amos 8:5

8:5 You say,

“When will the new moon festival ⁵⁵  be over, ⁵⁶  so we can sell grain?

When will the Sabbath end, ⁵⁷  so we can open up the grain bins? ⁵⁸ 

We’re eager ⁵⁹  to sell less for a higher price, ⁶⁰ 

and to cheat the buyer with rigged scales! ⁶¹ 

Amos 5:21

5:21 “I absolutely despise ⁶²  your festivals!

I get no pleasure ⁶³  from your religious assemblies!

Amos 5:13

5:13 For this reason whoever is smart ⁶⁴  keeps quiet ⁶⁵  in such a time,

for it is an evil ⁶⁶  time.

Amos 1:1

Introduction

1:1 The following is a record of what Amos prophesied. ⁶⁷  He ⁶⁸  was one of the herdsmen from Tekoa. These prophecies about Israel were revealed to him ⁶⁹  during the time of ⁷⁰  King Uzziah of Judah and ⁷¹  King Jeroboam son of Joash of Israel, two years before the earthquake. ⁷² 

Amos 5:8

5:8 (But there is one who made the constellations Pleiades and Orion;

he can turn the darkness into morning

and daylight ⁷³  into night.

He summons the water of the seas

and pours it out on the earth’s surface.

The Lord is his name!

Amos 5:19

5:19 Disaster will be inescapable, ⁷⁴ 

as if a man ran from a lion only to meet a bear,

then escaped ⁷⁵  into a house,

leaned his hand against the wall,

and was bitten by a poisonous snake.

[8:9]  ¹ tn Heb “in a day of light.”

[5:18]  ² 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.

[5:20]  ³ tn Heb “Will not the day of the Lord be.”

[6:3]  ⁴ tn Heb “those who push away a day of disaster.”

[6:3]  ⁵ tn Heb “you bring near a seat of violence.” The precise meaning of the Hebrew term שֶׁבֶת (shevet, “seat, sitting”) is unclear in this context. The translation assumes that it refers to a throne from which violence (in the person of the oppressive leaders) reigns. Another option is that the expression refers not to the leaders’ oppressive rule, but to the coming judgment when violence will overtake the nation in the person of enemy invaders.

[8:13]  ⁶ tn Heb “the.”

[8:13]  ⁷ tn Or “virgins.”

[8:13]  ⁸ tn Heb “the.”

[8:13]  ⁹ tn It is not clear whether the speaker in this verse is the Lord or the prophet.

[2:16]  ¹⁰ tn Or “the most stouthearted” (NAB); NRSV “those who are stout of heart.”

[4:4]  ¹¹ 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]  ¹² 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]  ¹³ sn See the note on Bethel earlier in this verse.

[4:4]  ¹⁴ tn Or “for.”

[4:4]  ¹⁵ tn Or “for.”

[8:3]  ¹⁶ tn Or “palace” (NASB, NCV, TEV).

[8:3]  ¹⁷ tn Heb “Many corpses in every place he will throw out.” The subject of the verb is probably impersonal, though many emend the active (Hiphil) form to a passive (Hophal): “Many corpses in every place will be thrown out.”

[9:11]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Heb “and I will rebuild as in days of antiquity.”

[8:10]  ²² tn Heb “mourning.”

[8:10]  ²³ tn Heb “I will place sackcloth on all waists.”

[8:10]  sn Mourners wore sackcloth (funeral clothes) as an outward expression of grief.

[8:10]  ²⁴ tn Heb “and make every head bald.” This could be understood in a variety of ways, while the ritual act of mourning typically involved shaving the head (although occasionally the hair could be torn out as a sign of mourning).

[8:10]  sn Shaving the head or tearing out one’s hair was a ritual act of mourning. See Lev 21:5; Deut 14:1; Isa 3:24; 15:2; Jer 47:5; 48:37; Ezek 7:18; 27:31; Mic 1:16.

[8:10]  ²⁵ tn Heb “I will make it like the mourning for an only son.”

[8:10]  ²⁶ tn Heb “and its end will be like a bitter day.” The Hebrew preposition כְּ (kaf) sometimes carries the force of “in every respect,” indicating identity rather than mere comparison.

[3:14]  ²⁷ tn Heb “in the day.”

[3:14]  ²⁸ tn Heb “his.” With the referent “Israel” here, this amounts to a collective singular.

[3:14]  ²⁹ tn Traditionally, “transgressions, sins,” but see the note on the word “crimes” in 1:3.

[3:14]  ³⁰ tn Heb “punish” (so NASB, NRSV).

[3:14]  ³¹ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[3:14]  ³² sn The horns of an ancient altar projected upwards from the four corners and resembled an animal’s horns in appearance. Fugitives could seek asylum by grabbing hold of these corners (see Exod 21:14; 1 Kgs 1:50; 2:28). When the altar’s horns were cut off, there would be no place of asylum left for the Lord’s enemies.

[4:2]  ³³ tn Heb “swears by his holiness.”

[4:2]  sn The message that follows is an unconditional oath, the fulfillment of which is just as certain as the Lord’s own holy character.

[4:2]  ³⁴ tn Heb “Look, certainly days are coming upon you”; NRSV “the time is surely coming upon you.”

[4:2]  ³⁵ tn Heb “one will carry you away”; NASB “they will take you away.”

[4:2]  ³⁶ tn The meaning of the Hebrew word translated “baskets” is uncertain. The translation follows the suggestion of S. M. Paul (Amos [Hermeneia], 128), who discusses the various options (130-32): “shields” (cf. NEB); “ropes”; “thorns,” which leads to the most favored interpretation, “hooks” (cf. NASB “meat hooks”; NIV, NRSV “hooks”); “baskets,” and (derived from “baskets”) “boats.” Against the latter, it is unlikely that Amos envisioned a deportation by boat for the inhabitants of Samaria! See also the note on the expression “fishermen’s pots” later in this verse.

[4:2]  ³⁷ tn Or “your children”; KJV “your posterity.”

[4:2]  ³⁸ tn The meaning of the Hebrew expression translated “in fishermen’s pots” is uncertain. The translation follows that of S. M. Paul (Amos [Hermeneia], 128), who discusses the various options (132-33): “thorns,” understood by most modern interpreters to mean (by extension) “fishhooks” (cf. NASB, NIV, NRSV); “boats,” but as mentioned in the previous note on the word “baskets,” a deportation of the Samaritans by boat is geographically unlikely; and “pots,” referring to a container used for packing fish (cf. NEB “fish-baskets”). Paul (p. 134) argues that the imagery comes from the ancient fishing industry. When hauled away into exile, the women of Samaria will be like fish packed and transported to market.

[4:2]  sn The imagery of catching fish in connection with the captivity of Israel is also found in Jer 16:16 and Hab 1:14.

[8:11]  ³⁹ tn Heb “behold” or “look.”

[8:11]  ⁴⁰ tn Heb “the days are.”

[8:11]  ⁴¹ tn Heb “not a hunger for food or a thirst for water, but for hearing the words of the Lord.”

[9:13]  ⁴² tn Heb “behold” or “look.”

[9:13]  ⁴³ tn Heb “the days are.”

[9:13]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ tn The verb is omitted here in the Hebrew text, but has been supplied in the translation from the parallel line.

[9:13]  ⁴⁷ 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]  ⁴⁸ tn Or “hills,” where the vineyards were planted.

[9:13]  ⁴⁹ tn Heb “and all the hills will melt.”

[1:14]  ⁵⁰ sn Rabbah was the Ammonite capital.

[1:14]  ⁵¹ sn The city wall symbolizes the city’s defenses and security.

[1:14]  ⁵² tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.

[1:14]  ⁵³ tn Heb “with a war cry in the day of battle.”

[1:14]  ⁵⁴ tn Heb “with wind in the day of the windstorm.”

[1:14]  sn A windstorm is a metaphor for judgment and destruction in the OT (see Isa 29:6; Jer 23:19) and ancient Near Eastern literature.

[8:5]  ⁵⁵ sn Apparently work was prohibited during the new moon festival, just as it was on the Sabbath.

[8:5]  ⁵⁶ tn Heb “pass by.”

[8:5]  ⁵⁷ tn The verb, though omitted in the Hebrew text, is supplied in the translation from the parallel line.

[8:5]  ⁵⁸ tn Heb “sell grain.” Here “grain” could stand by metonymy for the bins where it was stored.

[8:5]  ⁵⁹ tn Here and in v. 6 the words “we’re eager” are supplied in the translation for clarification.

[8:5]  ⁶⁰ 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]  ⁶¹ 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.

[5:21]  ⁶² tn Heb “I hate”; “I despise.”

[5:21]  ⁶³ 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.

[5:13]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ 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.

[1:1]  ⁶⁷ 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]  ⁶⁸ tn Heb “who.” Here a new sentence has been started in the translation for stylistic reasons.

[1:1]  ⁶⁹ tn Heb “which he saw concerning Israel.”

[1:1]  ⁷⁰ tn Heb “in the days of.”

[1:1]  ⁷¹ tn The Hebrew text repeats, “and in the days of.” This phrase has not been repeated in the translation for stylistic reasons.

[1:1]  ⁷² 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.

[5:8]  ⁷³ tn Heb “darkens the day into night.”

[5:19]  ⁷⁴ tn The words “Disaster will be inescapable” are supplied in the translation for clarification.

[5:19]  ⁷⁵ tn Heb “went” (so KJV, NRSV).