Chronological

Footnotes

1. Amos 6:1 tn On the Hebrew term הוֹי (hoy; “ah, woe”) as a term of mourning, see the notes in 5:16, 18.
2. Amos 6:1 sn Zion is a reference to Jerusalem.
3. Amos 6:1 tn The words “They think of themselves as” are supplied in the translation for clarification. In the Hebrew text the term נְקֻבֵי (n^equvey; “distinguished ones, elite”) is in apposition to the substantival participles in the first line.
4. Amos 6:1 tn Heb “house.”
5. Amos 6:1 tn Heb “comes to them.”
6. Amos 6:2 tn 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), 201-4.
7. Amos 6:2 tn Or “Great Hamath” (cf. NIV); or “Hamath the great” (cf. KJV, NAB, NASB, NRSV); the word “rabbah” means “great” in Hebrew.
8. Amos 6:2 tn Heb “to these,” referring to Judah and Israel (see v. 1a).
9. Amos 6:2 tn 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).
10. Amos 6:3 tn Heb “those who push away a day of disaster.”
11. Amos 6:3 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.
12. Amos 6:4 tn Heb “beds of ivory.”
13. Amos 6:5 tn The meaning of the Hebrew verb פָּרַט (parat), which occurs only here in the OT, is unclear. Some translate “strum,” “pluck,” or “improvise.”
14. Amos 6:5 tn Heb “upon the mouth of,” that is, “according to.”
15. Amos 6:5 sn The stringed instruments mentioned here are probably harps (cf. NIV, NRSV) or lutes (cf. NEB).
16. Amos 6:5 tn The meaning of the Hebrew phrase חָשְׁבוּ לָהֶם (khash^evu 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”; and (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], 206-7).
17. Amos 6:6 sn Perhaps some religious rite is in view, or the size of the bowls is emphasized (i.e., bowls as large as sacrificial bowls).
18. Amos 6:6 tn Heb “with the best of oils they anoint [themselves].”
19. Amos 6:6 tn Or “not sickened by.”
20. Amos 6:6 sn The ruin of Joseph may refer to the societal disintegration in Israel, or to the effects of the impending judgment.
21. Amos 6:7 tn Heb “they will go into exile at the head of the exiles.”
22. Amos 6:7 sn 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 (VTSup). Scholars debate whether at this banquet the dead were simply remembered or actually venerated in a formal, cultic sense.
23. Amos 6:7 tn Heb “of the sprawled out.” See v. 4.
24. Amos 6:8 tn Heb “swears by his life”; or “swears by himself.”
25. Amos 6:8 tn Heb “his,” referring to Jacob, which stands here for the nation of Israel.
26. Amos 6:8 tn The words “to their enemies” are supplied in the translation for clarification.
27. Amos 6:8 tn Heb “the city”; this probably refers to the city of Samaria (cf. 6:1), which in turn, by metonymy, represents the entire northern kingdom.
28. Amos 6:10 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” (cf. NASB “undertaker”; cf. also CEV). See S. M. Paul, Amos (Hermeneia), 215-16.
29. Amos 6:10 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, ‘No one.’ And he will say, ‘Hush, 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.
30. Amos 6:11 tn Or “is issuing the decree.”
31. Amos 6:12 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!”
32. Amos 6:12 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.
33. Amos 6:13 tn Heb “those who rejoice over Lo Debar.”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.
34. Amos 6:13 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.
35. Amos 6:14 tn Or “raise up” (KJV, NASB); cf. NIV “stir up.”
36. Amos 6:14 tn Heb “house.”
37. Amos 6:14 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, ʿashaq).
38. Amos 6:14 tn Or “the entrance to Hamath.” The Hebrew term לְבוֹא (l^evoʾ) can either be translated or considered a part of the place name. This may be a site some 44 miles north of Damascus (see T.R. Hobbs, 2 Kings [WBC], 182).
39. Amos 6:14 sn Lebo Hamath refers to the northern border of Israel, the stream of the rift valley to its southern border. See Num 34:8, 12; 1 Kgs 8:65; 2 Kgs 14:25. The southern border is named in various ways, as the Dead Sea, the stream of the rift valley (a stream which flows into the Dead Sea, possibly Zered at the south end), and the Brook of Egypt (the southwestern boundary). Through this invader the Lord would reverse the victories and territorial expansion Israel experienced during the reign of Jeroboam II.
40. Amos 7:1 tn Heb “behold” or “look.”
41. Amos 7:1 sn The crops planted late (consisting of vegetables) were planted in late January-early March and sprouted in conjunction with the spring rains of March-April. For a discussion of the ancient Israelite agricultural calendar, see O. Borowski, Agriculture in Iron Age Israel, 31-44.
42. Amos 7:1 tn Or “the mowings of the king.”sn This royal harvest may refer to an initial mowing of crops collected as taxes by the royal authorities.
43. Amos 7:2 tn “Israel” is supplied in the translation for clarity.
44. Amos 7:2 tn Heb “stand” (so ASV, NAB, NASB, NRSV).
45. Amos 7:2 tn Heb “small.”
46. Amos 7:3 tn Or “changed his mind about this.”
47. Amos 7:4 tn Heb “behold” or “look.”
48. Amos 7:4 tc The Hebrew appears to read, “summoning to contend with fire,” or “summoning fire to contend,” but both are problematic syntactically (H. W. Wolff, Joel and Amos [Hermeneia], 292; S. M. Paul, Amos [Hermeneia], 230-31). Many emend the text to לרבב אשׁ, “(calling) for a shower of fire,” though this interpretation is also problematic (see F. I. Andersen and D. N. Freedman, Amos [AB], 746-47).
49. Amos 7:5 tn Heb “stand.”
50. Amos 7:5 tn Heb “small.”
51. Amos 7:6 tn Or “changed his mind about this.”
52. Amos 7:7 tn Heb “behold” or “look.”
53. Amos 7:7 tn The Hebrew term translated “Lord” here and in the following verse is אֲדֹנָי (ʾadonay).
54. Amos 7:7 tn The Hebrew word אֲנָךְ (ʾanakh), “tin,” occurs only in this passage (twice in verse 7 and twice in verse 8). The meaning “tin” is based on its Akkadian cognate annaku. The traditional interpretation of these verses (reflected in many English versions) assumed that אֲנָךְ meant “lead.” Since lead might be used for a plumb line, and a plumb line might be used when building wall, the “lead” wall was assumed to be a wall built “true to plumb” while God holds a “lead” weighted plumb line in his hand. In this view the plumb line represents a standard of evaluation. This understanding developed before Akkadian was deciphered and the type of metal clearly identified for annaku. (In Hebrew “lead” is עֹפֶרֶת; ʿoferet.) Realizing that אֲנָךְ (ʾanakh) means “tin” has lead to other proposed interpretations. Some view the tin wall and piece of tin as symbolic. If the tin wall of the vision symbolizes Israel, it may suggest weakness and vulnerability to judgment. See S. M. Paul, Amos (Hermeneia), 233-35. Another option understands the Lord to have ripped off a piece of the tin wall and placed it in front of all to see. Their citadels, of which the nation was so proud and confident, are nothing more than tin fortresses. Various proposals depend on selecting some quality about tin and suggesting a role for that in this context. However, it is more likely that this is a case of a sound play like the next vision in Amos 8:1-2 (see also Jer 1:11-14). With the presentation technique of a sound play, the vision is not the prophecy, only the occasion for the prophecy. God gets the prophet to say a certain sound and then spins the prophecy off that. See the note at 7:8.
55. Amos 7:8 sn The next vision clearly shows the technique of using a sound play. In 8:1 and 7:7 (cf. Jer 1:11-14) God shows the prophet an object, then asks what he sees. When the prophet responds, the last word becomes the jumping off point for the prophetic word. Based on the similar structure to the vision in 8:1-2 we expect a sound play here as well. But exactly how it works is uncertain. Possibly the term אֲנָךְ (ʾanakh) in v. 8b is a homonym meaning “grief” (this term is attested in post-biblical Hebrew). In this case God is saying that he will put grief in the midst of Israel, meaning that he is sending judgment. Judgment was also threatened in the first two visions of Amos 7. See F. I. Andersen and D. N. Freedman, Amos (AB), 759. Another possibility is that אֲנָךְ is supposed to sound like a pronominal suffix on the verb. While it would not fit the normal verb paradigm exactly, it is close to how a second person masculine singular suffix could sound (more typical of the pausal second masculine singular suffix on nouns or prepositions). In this case God is saying to Amos, “I am about to place you in the midst of Israel.” In the next section of the chapter, Amos relates how God sent him to preach to Israel (7:15). Amaziah the priest rejects Amos’ message, leading to God declaring the “end” (8:2) for Israel.
56. Amos 7:8 tn Heb “And I will no longer pass over him.”
57. Amos 7:9 tn Traditionally, “the high places” (so KJV, NAB, NASB, NIV, NRSV); cf. NLT “pagan shrines.”
58. Amos 7:9 tn Heb “And I will rise up against the house of Jeroboam with a sword.”
59. Amos 7:10 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.
60. Amos 7:10 tn Heb “in the middle of the house of Israel.”
61. Amos 7:10 tn Heb “words.”
62. Amos 7:11 tn Or “for.”
63. Amos 7:11 tn See the note on the word “exile” in 5:5.
64. Amos 7:12 tn Traditionally, “seer.” The word is a synonym for “prophet,” though it may carry a derogatory tone on the lips of Amaziah.
65. Amos 7:12 tn Heb “Eat bread there.”
66. Amos 7:13 tn Heb “for it is a temple of a king and it is a royal house.” It is possible that the phrase “royal house” refers to a temple rather than a palace. See S. M. Paul, Amos (Hermeneia), 243.
67. Amos 7:14 tn Heb “replied and said.” The phrase “and said” is pleonastic (redundant) and has not been included in the translation.
68. Amos 7:14 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.
69. Amos 7:14 tn Heb “for.”
70. Amos 7:14 tn Heb “gashed”; or “pierced.”sn For a discussion of the agricultural background, see O. Borowski, Agriculture in Iron Age Israel, 128-29.
71. Amos 7:14 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).
72. Amos 7:15 tn Heb “from [following] after.”
73. Amos 7:15 tn Heb “and the Lord said to me.”
74. Amos 7:16 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).
75. Amos 7:17 tn Heb “in the city,” that is, “in public.”
76. Amos 7:17 tn Heb “will fall by the sword.”
77. Amos 7:17 tn Heb “will be divided up with a [surveyor’s] measuring line.”
78. Amos 7:17 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).
79. Amos 7:17 tn See the note on the word “exile” in 5:5.
80. Amos 8:1 tn Heb “behold” or “look.”
81. Amos 8:1 sn The basket of summer fruit (also in the following verse) probably refers to figs from the summer crop, which ripens in August-September. See O. Borowski, Agriculture in Iron Age Israel, 115.
82. Amos 8:2 sn There is a sound play here. The Hebrew word קֵץ (qets, “end”) sounds like קָיִץ (qayits, “summer fruit”). Possibly they were pronounced alike in the Northern dialect of Hebrew. This is a case where the vision is not the prophecy, but simply the occasion for a prophecy. The basket of summer fruit is only relevant as a means to get Amos to say qayits (קָיִץ) as an occasion for the Lord to say qets (קֵץ) and make the prophecy. Cf. Jer 1:11-14; Amos 7:7-8.
83. Amos 8:2 tn Heb “I will no longer pass over him.”
84. Amos 8:3 tn Or “palace” (NASB, NCV, TEV).
85. Amos 8:3 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.”
86. Amos 8:4 tn See the note on the word “trample” in 2:7.
87. Amos 8:4 tn Or “put an end to”; or “exterminate.”
88. Amos 8:5 sn Apparently work was prohibited during the new moon festival, just as it was on the Sabbath.
89. Amos 8:5 tn Heb “pass by.”
90. Amos 8:5 tn The verb, though omitted in the Hebrew text, is supplied in the translation from the parallel line.
91. Amos 8:5 tn Heb “sell grain.” Here “grain” could stand by metonymy for the bins where it was stored.
92. Amos 8:5 tn Here and in v. 6 the words “we’re eager” are supplied in the translation for clarification.
93. Amos 8:5 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.
94. Amos 8:5 tn Heb “and to cheat with deceptive scales”; cf. NASB, NIV “dishonest scales,” NRSV “false balances.”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.
95. Amos 8:6 tn Heb “to buy the poor for silver.”sn The expression trade silver for the poor refers to the slave trade.
96. Amos 8:6 tn See the note on the word “sandals” in 2:6.
97. Amos 8:6 tn Heb “The chaff of the grain we will sell.”
98. Amos 8:7 tn Or “swears.”
99. Amos 8:7 sn In an oath one appeals to something permanent to emphasize one’s commitment to the promise. Here the Lord sarcastically swears by the arrogance of Jacob, which he earlier had condemned (6:8), something just as enduring as the Lord’s own life (see 6:8) or unchanging character (see 4:2). Other suggestions include that the Lord is swearing by the land, his most valuable possession (cf. Isa 4:2; Ps 47:4 [47:5 HT]); that this is a divine epithet analogous to “the Glory of Israel” (1 Sam 15:29); or that an ellipsis should be understood here, in which case the meaning is the same as that of 6:8 (“The Lord has sworn [by himself] against the arrogance of Jacob”).
100. Amos 8:7 tn The words “I swear” are not in the Hebrew text but have been supplied in the translation because a self-imprecation is assumed in oaths of this type.
101. Amos 8:7 tn Or “I will never forget all your deeds.”
102. Amos 8:8 tn Or “land” (also later in this verse).
103. Amos 8:8 tn It is not clear whether the speaker in this verse is the Lord or the prophet.
104. Amos 8:8 tn Heb “all of it.”
105. Amos 8:8 tc The MT reads “like the light” (כָאֹר, khaʾor; note this term also appears in v. 9), which is commonly understood to be an error for “like the Nile” (כִּיאוֹר, kiʾor). See the parallel line and Amos 9:5. The word “River” is supplied in the translation for clarity. If this emendation is correct, in the Hebrew of Amos “Nile” is actually spelled three slightly different ways.sn The movement of the quaking earth is here compared to the annual flooding and receding of the Nile River.
106. Amos 8:8 tn Or “churn.”
107. Amos 8:8 tn Or “sink back down.” The translation assumes the verb שָׁקַע (shaqaʿ), following the Qere.
108. Amos 8:8 tn The entire verse is phrased in a series of rhetorical questions that anticipate the answer, “Of course!” (For example, the first line reads, “Because of this will the earth not quake?”). The rhetorical questions entrap the listener in the logic of the judgment of God (cf. 3:3-6; 9:7). The rhetorical questions have been converted to affirmative statements in the translation for clarity.
109. Amos 8:9 tn Heb “in a day of light.”
110. Amos 8:10 tn Heb “mourning.”
111. Amos 8:10 tn Heb “I will place sackcloth on all waists.”sn Mourners wore sackcloth (funeral clothes) as an outward expression of grief.
112. Amos 8:10 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).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.
113. Amos 8:10 tn Heb “I will make it like the mourning for an only son.”
114. Amos 8:10 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.
115. Amos 8:11 tn Heb “behold” or “look.”
116. Amos 8:11 tn Heb “the days are.”
117. Amos 8:11 tn Heb “not a hunger for food or a thirst for water, but for hearing the words of the Lord.”
118. Amos 8:12 tn Heb “they”; the referent (people) has been specified in the translation for clarity.
119. Amos 8:12 tn That is, from the Mediterranean Sea in the west to the Dead Sea in the east—namely, across the whole land.
120. Amos 8:12 tn It is not clear whether the speaker in this verse is the Lord or the prophet.
121. Amos 8:13 tn Heb “the.”
122. Amos 8:13 tn Or “virgins.”
123. Amos 8:13 tn Heb “the.”
124. Amos 8:13 tn It is not clear whether the speaker in this verse is the Lord or the prophet.
125. Amos 8:14 tn Heb “those who swear.”
126. Amos 8:14 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).
127. Amos 8:14 tn Heb “say.”
128. Amos 8:14 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).
129. Amos 8:14 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 דֹּדְךָ (dod^ekha, “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.
130. Amos 9:1 tn The Hebrew term translated “Lord” here is אֲדֹנָי (ʾadonay).
131. Amos 9:1 sn The altar is perhaps the altar at Bethel.
132. Amos 9:1 tn Or “the capitals.” The Hebrew singular form is collective.
133. Amos 9:1 tn Heb “cut them off on the head of all of them.” The translation assumes the objective suffix on the verb refers to the tops of the pillars and that the following prepositional phrase refers to the people standing beneath. Another option is to take this phrase as referring to the pillars, in which case one could translate, “Knock all the tops of the pillars off.”
134. Amos 9:1 tn Heb “the remnant of them.” One could possibly translate, “every last one of them” (cf. NEB “to the last man”). This probably refers to those who survive the collapse of the temple, which may symbolize the northern kingdom.
135. Amos 9:1 tn Heb “a fugitive belonging to them will not run away.”
136. Amos 9:1 tn Heb “a survivor belonging to them will not escape.”
137. Amos 9:2 tn Heb “into Sheol” (so ASV, NASB, NRSV), that is, the land of the dead localized in Hebrew thought in the earth’s core or the grave (cf. KJV “hell,” NCV, NLT “the place of the dead,” NIV “the depths of the grave”).
138. Amos 9:3 tn Heb “from before my eyes.”
139. Amos 9:3 tn Or perhaps simply, “there,” if the מ (mem) prefixed to the adverb is dittographic (note the preceding word ends in mem).
140. Amos 9:3 sn If the article indicates a definite serpent, then the mythological Sea Serpent, symbolic of the world’s chaotic forces, is probably in view. See Job 26:13 and Isa 27:1 (where it is also called Leviathan). Elsewhere in the OT this serpent is depicted as opposing the Lord, but this text implies that even this powerful enemy of God is ultimately subject to his sovereign will.
141. Amos 9:4 tn Heb “Even if they go into captivity before their enemies.”
142. Amos 9:4 tn Or perhaps simply, “there,” if the מ (mem) prefixed to the adverb is dittographic (note the preceding word ends in mem).
143. Amos 9:4 tn Heb “I will set my eye on them for disaster, not good.”
144. Amos 9:5 tn The words “will do this” are supplied in the translation for clarification.
145. Amos 9:5 tn Or “melts.” The verb probably depicts earthquakes and landslides. See v. 5b.
146. Amos 9:5 tn Heb “all of it.”
147. Amos 9:5 tn Heb “the Nile.” The word “River” is supplied in the translation for clarity.
148. Amos 9:5 tn Or “sinks back down.”
149. Amos 9:5 sn See Amos 8:8, which is very similar to this verse.
150. Amos 9:6 tc The MT reads “his steps.” If this is correct, then the reference may be to the steps leading up to the heavenly temple or the throne of God (cf. 1 Kgs 10:19-20). The prefixed מ (mem) may be dittographic (note the preceding word ends in mem). The translation assumes an emendation to עֲלִיָּתוֹ (ʿaliyyato, “his upper rooms”).
151. Amos 9:6 tn Traditionally, “vault” (so ASV, NAB, NRSV). The precise meaning of this word in this context is unclear. Elsewhere it refers to objects grouped or held together. F. I. Andersen and D. N. Freedman (Amos [AB], 845-46) suggest the foundational structure of a building is in view.
152. Amos 9:6 sn Verse 6a pictures the entire universe as a divine palace founded on the earth and extending into the heavens.
153. Amos 9:7 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.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.
154. Amos 9:7 sn Caphtor may refer to the island of Crete.
155. Amos 9:7 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.
156. Amos 9:8 tn Heb “the eyes of the Sovereign Lord are on.”
157. Amos 9:8 tn Or “kingdom.”
158. Amos 9:8 tn Heb “house” (also in the following verse).
159. Amos 9:9 tn Heb “like being shaken with a sieve, and a pebble does not fall to the ground.” The meaning of the Hebrew word צְרוֹר (ts^eror), translated “pebble,” is unclear here. In 2 Sam 17:13 it appears to refer to a stone. If it means “pebble,” then the sieve allows the grain to fall into a basket while retaining the debris and pebbles. However, if one interprets צְרוֹר as a “kernel of grain” (cf. NASB, NIV, NKJV, NLT) then the sieve is constructed to retain the grain and allow the refuse and pebbles to fall to the ground. In either case, the simile supports the last statement in v. 8 by making it clear that God will distinguish between the righteous (the grain) and the wicked (the pebbles) when he judges, and will thereby preserve a remnant in Israel. Only the sinners will be destroyed (v. 10).
160. Amos 9:11 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).
161. Amos 9:11 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. 14 (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.
162. Amos 9:11 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-he) has been misread as masculine (יו-, yod-vav). In later Hebrew script a ה (he) resembles a יו- (yod-vav) combination.
163. Amos 9:11 tn Heb “and I will rebuild as in days of antiquity.”
164. Amos 9:12 sn They probably refers to the Israelites or to the Davidic rulers of the future.
165. Amos 9:12 tn Heb “take possession of the remnant of Edom”; cf. NASB, NIV, NRSV “possess the remnant of Edom.”
166. Amos 9:12 tn Heb “nations over whom my name is proclaimed.” The Hebrew idiom indicates ownership, sometimes as a result of conquest. See 2 Sam 12:28.sn This verse envisions a new era of Israelite rule, perhaps patterned after David’s imperialistic successes (see 2 Sam 8-10). At the same time, however, the verse does not specify how this rule is to be accomplished. Note that the book ends with a description of peace and abundance, and its final reference to God (v. 15) does not include the epithet “the Lord who commands armies,” which has militaristic overtones. This is quite a different scene than what the book began with: nations at war and standing under the judgment of God.
167. Amos 9:13 tn Heb “behold” or “look.”
168. Amos 9:13 tn Heb “the days are.”
169. Amos 9:13 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.
170. Amos 9:13 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.
171. Amos 9:13 tn The verb is omitted here in the Hebrew text but has been supplied in the translation from the parallel line.
172. Amos 9:13 sn The grape harvest occurred in August-September, the planting in November-December (see P. King, Amos, Hosea, Micah, 109). But in the future age described here there will be so many grapes that the workers who stomp them will still be working when the next planting season arrives.
173. Amos 9:13 tn Or “hills,” where the vineyards were planted.
174. Amos 9:13 tn Heb “and all the hills will melt.”
175. Amos 9:14 tn This line can also be translated, “I will restore the fortunes of my people, Israel,” and is a common idiom (e.g., Deut 30:3; Jer 30:3; Hos 6:11; Zeph 3:20). This rendering is followed by several modern English versions (e.g., NEB, NRSV, NJPS).
176. Amos 9:14 tn Or “the ruined [or “desolate”] cities.”
177. Amos 9:14 tn Or “and live [in them].”
178. Amos 9:14 tn Heb “drink their wine.”
179. Amos 9:14 tn Or “gardens.”
180. Amos 9:14 tn Heb “eat their fruit.”
181. Amos 9:15 tn Heb “their.” The pronoun was replaced by the English definite article in the translation for stylistic reasons.