Amos 5–6

Footnotes

1. 1 Heb “Listen to this word which I am about to take up against you, a funeral song.”
2. 2 Heb “house.”
3. 3 Or “young lady.” The term “Israel” is an appositional genitive.
4. 4 Or “with no one to lift her up.”
5. 5 The word “soldiers” is supplied in the translation for clarification.
6. 6 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.
7. 7 The word “soldiers” is supplied in the translation for clarification.
8. 8 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 (, , , ). Others suggest that this phrase completes the introductory formula (“The sovereign Lord says this …”; see v. 4a; ). Another option is that the preposition has a vocative force, “O house of Israel” (F. I. Andersen and D. N. Freedman, Amos [], ). Some simply delete the phrase as dittography from the following line ().
9. 9 Heb “house.”
10. 10 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.
11. 11 Ironically, Israel was to seek after the Lord, but not at Bethel (the name Bethel means “the house of God” in Hebrew). For location see ; ; ; ; .
12. 12 Heb “cross over.” To worship at Beer Sheba, northern worshipers had to journey down (i.e., cross the border) between Israel and Judah. Apparently, the popular religion of Israel for some included pilgrimage to holy sites in the South.
13. 13 Heb “For Gilgal.” By metonymy the place name “Gilgal” is used instead of referring directly to the inhabitants. The words “the people of” are supplied in the translation for clarification.
14. 14 In the Hebrew text the statement is emphasized by sound play. The name “Gilgal” sounds like the verb גָּלָה (galah, “to go into exile”), which occurs here in the infinitival + finite verb construction (גָּלֹה יִגְלֶה, galoh yigleh). The repetition of the “ג” (g) and “ל” (l) sounds draws attention to the announcement and suggests that Gilgal’s destiny is inherent in its very name. That the people of Gilgal would be taken into exile is ironic, for Gilgal was Israel’s first campsite when the people entered the land under Joshua and the city became a symbol of Israel’s possession of the promised land.
15. 15 Heb “disaster,” or “nothing”; “Bethel will be reduced to nothing.” Again there is irony. The name Bethel means “house of God” in Hebrew. How surprising and tragic that Bethel, the “house of God” where Jacob received the inheritance given to Abraham, would be overrun by disaster.
16. 16 Heb “rush.” The verb depicts swift movement.
17. 17 Here Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.
18. 18 Heb “house.”
19. 19 Heb “it”; the referent (the fire mentioned in the previous line) has been supplied in the translation for clarity.
20. 20 Heb “to/for Bethel.” The translation assumes that the preposition indicates advantage, “on behalf of.” Another option is to take the preposition as vocative, “O Bethel.”
21. 21 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.
22. 22 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.
23. 23 Heb “they throw righteousness.”
24. 24 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.
25. 25 Heb “darkens the day into night.”
26. 26 The precise meaning of the Hebrew verb בָּלַג (balag, translated here “flashes”) is uncertain.
27. 27 Heb “comes upon.” Many prefer to repoint the verb as Hiphil and translate, “he brings destruction upon the fortified places.”
28. 28 Heb “they”; the referent (the Israelites) has been specified in the translation for clarity.
29. 29 In ancient Israelite culture, legal disputes were resolved in the city gate, where the town elders met.
30. 30 Traditionally, “because you trample on the poor” (cf. , , , , , ). The traditional view derives the verb from בּוּס (bus, “to trample”; cf. Isa. 14:25), but more likely it is cognate to an Akkadian verb meaning “to exact an agricultural tax” (see H. R. Cohen, Biblical Hapax Legomena [], 49; S. M. Paul, Amos [Hermeneia], ).
31. 31 Or “lovely”; , , “pleasant”; “choice”; “lush.”
32. 32 Heb “Houses of chiseled stone you built, but you will not live in them. Fine vineyards you planted, but you will not drink their wine.”
33. 33 Or “for.”
34. 34 Or “I know” (so most English versions).
35. 35 Or “transgressions,” “sins.” See the note on the word “crimes” in and on the phrase “covenant violations” in 2:4.
36. 36 Heb “Those who.”
37. 37 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).
38. 38 Legal disputes were resolved in the city gate, where the town elders met.
39. 39 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.
40. 40 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.
41. 41 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.
42. 42 Heb “set up, establish.” In the ancient Near East it was the responsibility especially of the king to establish justice. Here the prophet extends that demand to local leaders and to the nation as a whole (cf. 5:24).
43. 43 Legal disputes were resolved in the city gate (see the note in v. 12). This repetition of this phrase serves to highlight a deliberate contrast to the injustices cited in vv. 11–13.
44. 44 Or “will show favor to.”
45. 45 Or “the remnant of” (, , , , ); “what’s left of your people.”
46. 46 Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.
47. 47 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.
48. 48 Or “the Lord.” The Hebrew term translated “sovereign One” here is אֲדֹנָי (’adonay).
49. 49 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”).
50. 50 Or “farmers” (, , , , , ).
51. 51 Heb “those who know lamentation.” 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), .
52. 52 The expression pass through your midst alludes to Exod 12:12, where the Lord announced he would “pass through” Egypt and bring death to the Egyptian firstborn.
53. 53 The term הוֹי (hoy, “woe”) was used when mourning the dead (see the note on the word “dead” in ). 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.
54. 54 The words “Disaster will be inescapable” are supplied in the translation for clarification.
55. 55 Heb “went” (so , ).
56. 56 Heb “Will not the day of the Lord be.”
57. 57 Heb “I hate”; “I despise.”
58. 58 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.
59. 59 Heb “burnt offerings and your grain offerings.”
60. 60 Heb “Peace offering[s], your fattened calves, I will not look at.”
61. 61 In this verse the second person suffixes are singular and not plural like they are in vv. 21–22 and vv. 25–27. Some have suggested that perhaps a specific individual or group within the nation is in view.
62. 62 The Hebrew word probably refers to “harps” (, , ) or “lutes” ().
63. 63 Traditionally, “righteousness.”
64. 64 Heb “Did you bring me …?” This rhetorical question expects a negative answer. The point seems to be this: Since sacrifices did not characterize God’s relationship with Israel during the nation’s formative years, the people should not consider them to be so fundamental. The Lord places a higher priority on justice than he does on empty ritual. Like Jer 7:22–23, this passage seems to contradict the Pentateuchal accounts that indicate Israel did offer sacrifices during the wilderness period. It is likely that both Amos and Jeremiah overstate the case to emphasize the relative insignificance of sacrifices in comparison to weightier matters of the covenant. See R. de Vaux, Ancient Israel, 428.
65. 65 Heb “house.”
66. 66 This word appears in an awkward position in the Hebrew, following “Kiyyun.” It is placed here for better sense.
67. 67 The Hebrew term סִכּוּת (sikkut) apparently refers to Sakkuth, a Mesopotamian star god identified with Ninurta in an Ugaritic god list. The name is vocalized in the Hebrew text after the pattern of שִׁקוּץ (shiqquts, “detestable thing”). See S. M. Paul, Amos (Hermeneia), . Some English versions, following the , translate as “tent” or “shrine” (, ), pointing the term as סֻכַּת (sukkat; cf. 9:11).
68. 68 , , and Acts 7:43 read “Moloch” (cf. ). The Hebrew consonants are the same for both “king” and “Moloch” (מֹלֶךְ; molekh).
69. 69 The Hebrew term כִּיּוּן (kiyyun) apparently refers to the Mesopotamian god Kayamanu, or Saturn. The name, like “Sikkuth” in the previous line, is vocalized in the Hebrew text after the pattern of שִׁקוּץ (shiqquts, “detestable thing”). See S. M. Paul, Amos (Hermeneia), . Some versions translate as “pedestal” (, ), relating the term to the root כּוּן (kun).
70. 1 On the Hebrew term הוֹי (hoy; “ah, woe”) as a term of mourning, see the notes in 5:16, 18.
71. 2 Zion is a reference to Jerusalem.
72. 3 The words “They think of themselves as” are supplied in the translation for clarification. In the Hebrew text the term נְקֻבֵי (néquvey; “distinguished ones, elite”) is in apposition to the substantival participles in the first line.
73. 4 Heb “house.”
74. 5 Heb “comes to them.”
75. 6 The words “They say to the people” are interpretive and supplied in the translation for clarification. The translation understands v. 2 as the boastful words, which the leaders (described in v. 1) spoke to those who came to them (v. 1b). Some interpret v. 2 differently, understanding the words as directed to the leaders by the prophet. Verse 2b would then be translated: “Are you (i.e., Israel and Judah) better than these kingdoms (i.e., Calneh, etc.)? Is your border larger than their border?” (This reading requires an emendation of the Hebrew text toward the end of the verse.) In this case the verse is a reminder to Judah/Israel that they are not superior to other nations, which have already fallen victim to military conquest. Consequently Judah/Israel should not expect to escape the same fate. Following this line of interpretation, some take v. 2 as a later addition since the Assyrians under Tiglath-pileser III conquered Calneh, Hamath, and Gath after the time of Amos’ ministry. However, this conclusion is not necessary since the kingdoms mentioned here had suffered military setbacks prior to Amos’ time as well. See S. M. Paul, Amos (Hermeneia), .
76. 7 Or “Great Hamath” (cf. ); or “Hamath the great” (cf. , , , ); the word “rabbah” means “great” in Hebrew.
77. 8 Heb “to these,” referring to Judah and Israel (see v. 1a).
78. 9 Both rhetorical questions in this verse expect the answer “no.” If these words do come from the leaders, then this verse underscores their self-delusion of power (compare 6:13). The prophet had no such mistaken sense of national grandeur (7:2, 5).
79. 10 Heb “those who push away a day of disaster.”
80. 11 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.
81. 12 Heb “beds of ivory.”
82. 13 The meaning of the Hebrew verb פָּרַט (parat), which occurs only here in the OT, is unclear. Some translate “strum,” “pluck,” or “improvise.”
83. 14 Heb “upon the mouth of,” that is, “according to.”
84. 15 The stringed instruments mentioned here are probably harps (cf. , ) or lutes (cf. ).
85. 16 The meaning of the Hebrew phrase חָשְׁבוּ לָהֶם (khoshvu lahem) is uncertain. Various options include: (1) “they think their musical instruments are like David’s”; (2) “they consider themselves musicians like David”; (3) “they esteem musical instruments highly like David”; (4) “they improvise [new songs] for themselves [on] instruments like David”; (5) “they invent musical instruments like David.” However, the most commonly accepted interpretation is that given in the translation (see S. M. Paul, Amos [Hermeneia], ).
86. 17 Perhaps some religious rite is in view, or the size of the bowls is emphasized (i.e., bowls as large as sacrificial bowls).
87. 18 Heb “with the best of oils they anoint [themselves].”
88. 19 Or “not sickened by.”
89. 20 The ruin of Joseph may refer to the societal disintegration in Israel, or to the effects of the impending judgment.
90. 21 Heb “they will go into exile at the head of the exiles.”
91. 22 Religious banquets. This refers to the מַרְזֵחַ (marzeakh), a type of pagan religious banquet popular among the upper class of Israel at this time and apparently associated with mourning. See P. King, Amos, Hosea, Micah, 137–61; J. L. McLaughlin, The “Marzeah” in the Prophetic Literature (). Scholars debate whether at this banquet the dead were simply remembered or actually venerated in a formal, cultic sense.
92. 23 Heb “of the sprawled out.” See v. 4.
93. 24 Heb “swears by his life”; or “swears by himself.”
94. 25 Heb “his,” referring to Jacob, which stands here for the nation of Israel.
95. 26 The words “to their enemies” are supplied in the translation for clarification.
96. 27 Heb “the city”; this probably refers to the city of Samaria (cf. 6:1), which in turn, by metonymy, represents the entire northern kingdom.
97. 28 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” ( “undertaker”; cf. also ). See S. M. Paul, Amos (Hermeneia), .
98. 29 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.
99. 30 Or “is issuing the decree.”
100. 31 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!”
101. 32 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.
102. 33 Heb “those who rejoice over Lo-Debar.” 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.
103. 34 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.
104. 35 Or “raise up” (, ); “stir up.”
105. 36 Heb “house.”
106. 37 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).
107. 38 Or “from the entrance to Hamath.” The Hebrew term לְבוֹא (lévo’) can either be translated or considered a part of the place name.
108. 39 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.