Amos 2 (NET)

1 This is what the Lord says:

“Because Moab has committed three crimes1 –

make that four!2 – I will not revoke my decree of judgment.3

They burned the bones of Edom’s king into lime.4

2 So I will set Moab on fire,5

and it will consume Kerioth’s6 fortresses.

Moab will perish7 in the heat of battle8

amid war cries and the blaring9 of the ram’s horn.10

3 I will remove11 Moab’s leader;12

I will kill all Moab’s13 officials14 with him.”

The Lord has spoken!

4 This is what the Lord says:

“Because Judah has committed three covenant transgressions15 –

make that four!16 – I will not revoke my decree of judgment.17

They rejected the Lord’s law;18

they did not obey his commands.

Their false gods,19

to which their fathers were loyal,20

led them astray.

5 So I will set Judah on fire,

and it will consume Jerusalem’s fortresses.”21

God Will Judge Israel

6 This is what the Lord says:

“Because Israel has committed three covenant transgressions22 –

make that four!23 – I will not revoke my decree of judgment.24

They sold the innocent25 for silver,

the needy for a pair of sandals.26

7 They trample27 on the dirt-covered heads of the poor;28

they push the destitute away.29

A man and his father go to the same girl;30

in this way they show disrespect31 for my moral purity.32

8 They stretch out on clothing seized as collateral;

they do so right33 beside every altar!

They drink wine bought with the fines they have levied;

they do so right in the temple34 of their God!35

9 For Israel’s sake I destroyed the Amorites.36

They were as tall as cedars37

and as strong as oaks,

but I destroyed the fruit on their branches38

and their roots in the ground.39

10 I brought you up from the land of Egypt;

I led you through the wilderness for forty years

so you could take the Amorites’ land as your own.

11 I made some of your sons prophets

and some of your young men Nazirites.40

Is this not true, you Israelites?”

The Lord is speaking!

12 “But you made the Nazirites drink wine;41

you commanded the prophets, ‘Do not prophesy!’

13 Look! I will press you down,

like a cart loaded down with grain presses down.42

14 Fast runners will find no place to hide;43

strong men will have no strength left;44

warriors will not be able to save their lives.

15 Archers45 will not hold their ground;46

fast runners will not save their lives,

nor will those who ride horses.47

16 Bravehearted48 warriors will run away naked in that day.”

The Lord is speaking!

12:1tn 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. 22:1tn Heb “Because of three violations of Moab, even because of four.”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. 32:1tn 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. 42:1sn 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. 52:2sn The destruction of Moab by fire is an example of a judgment in kind – as the Moabites committed the crime of “burning,” so the Lord will punish them by setting them on fire. 62:2sn Kerioth was an important Moabite city. See Jer 48:24, 41. 72:2tn Or “die” (KJV, NASB, NRSV, TEV); NAB “shall meet death.” 82:2tn Or “in the tumult.” This word refers to the harsh confusion of sounds that characterized an ancient battle – a mixture of war cries, shouts, shrieks of pain, clashes of weapons, etc. 92:2tn Heb “sound” (so KJV, NASB, NRSV). 102:2sn The ram’s horn (used as a trumpet) was blown to signal the approaching battle. 112:3tn Heb “cut off” (so KJV, NASB, NRSV); NAB “root out”; NCV “bring to an end.” 122:3tn Heb “the leader [traditionally, “judge”] from her midst.” 132:3tn Heb “her”; the referent (Moab) has been specified in the translation for clarity. 142:3tn Or “princes” (KJV, NAB, NASB, NLT); TEV, CEV “leaders.” 152:4tn 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. 162:4tn Heb “Because of three violations of Judah, even because of four.”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. 172:4tn 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. 182:4tn Or “instruction”; NCV “teachings.” 192:4tn 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. 202:4tn 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.sn Here the idolatry of the parents carried over to the children, who persisted in worshiping the idols to which their fathers were loyal. 212:5map For the location of Jerusalem see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. 222:6tn For this translation see the note at 2:4. 232:6tn Heb “Because of three violations of Israel, even because of four.”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. 242:6tn 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. 252:6tn 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). 262:6tn 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. 272:7tn Most scholars now understand this verb as derived from the root II שָׁאַף (sha’af, “to crush; to trample”), an alternate form of שׁוּף (shuf), rather than from I שָׁאַף (sha’af, “to pant, to gasp”; cf. KJV, ASV, NASB). 282:7tn Heb “those who stomp on the dirt of the ground on the head of the poor.” It is possible to render the line as “they trample the heads of the poor into the dust of the ground,” thereby communicating that the poor are being stepped on in utter contempt (see S. M. Paul, Amos [Hermeneia], 79-80). The participial form הַשֹּׁאֲפִים (hasho’afim) is substantival and stands in apposition to the pronominal suffix on מִכְרָם (mikhram, v. 6b).sn The picture of the poor having dirt-covered heads suggests their humiliation before their oppressors and/or their sorrow (see 2 Sam 1:2; 15:32). 292:7tn Heb “they turn aside the way of the destitute.” Many interpreters take “way” to mean “just cause” and understand this as a direct reference to the rights of the destitute being ignored. The injustice done to the poor is certainly in view, but the statement is better taken as a word picture depicting the powerful rich pushing the “way of the poor” (i.e., their attempt to be treated justly) to the side. An even more vivid picture is given in Amos 5:12, where the rich are pictured as turning the poor away from the city gate (where legal decisions were made, and therefore where justice should be done). 302:7sn Most interpreters see some type of sexual immorality here (cf. KJV, NASB, NIV, NCV, NRSV, TEV, CEV, NLT), even though the Hebrew phrase הָלַךְ אֶל (halakh ’el, “go to”) never refers elsewhere to sexual intercourse. (The usual idiom is בוֹא אֶל [bo’ ’el]. However, S. M. Paul (Amos [Hermeneia], 82) attempts to develop a linguistic case for a sexual connotation here.) The precise identification of the “girl” in question is not clear. Some see the referent as a cultic prostitute (cf. NAB; v. 8 suggests a cultic setting), but the term נַעֲרָה (na’arah) nowhere else refers to a prostitute. Because of the contextual emphasis on social oppression, some suggest the exploitation of a slave girl is in view. H. Barstad argues that the “girl” is the hostess at a pagan מַרְזֵחַ (marzeakh) banquet (described at some length in 6:4-7). In his view the sin described here is not sexual immorality, but idolatry (see H. Barstad, The Religious Polemics of Amos [VTSup], 33-36). In this case, one might translate, “Father and son go together to a pagan banquet.” In light of this cultic context, F. I. Andersen and D. N. Freedman argue that this is a reference to a specific female deity (“the Girl”) and correlate this verse with 8:14 (Amos [AB], 318-19). 312:7tn Or “pollute”; “desecrate”; “dishonor.” 322:7tn Heb “my holy name.” Here “name” is used metonymically for God’s moral character or reputation, while “holy” has a moral and ethical connotation. 332:8tn The words “They do so right” are supplied twice in the translation of this verse for clarification. 342:8tn Heb “house.” 352:8tn Or “gods.” The Hebrew term אֱלֹהֵיהֶם (’elohehem) may be translated “their gods” (referring to pagan gods), “their god” (referring to a pagan god, cf. NAB, NIV, NLT), or “their God” (referring to the God of Israel, cf. NASB, NRSV). 362:9tn Heb “I destroyed the Amorites from before them.” The translation takes מִפְּנֵי (mippÿney) in the sense of “for the sake of.” See BDB 818 s.v. פָּנֻה II.6.a and H. W. Wolff, Joel and Amos (Hermeneia), 134. Another option is to take the phrase in a spatial sense, “I destroyed the Amorites, [clearing them out] from before them [i.e., Israel]” (cf. NIV, NRSV). 372:9tn Heb “whose height was like the height of cedars.” 382:9tn Heb “his fruit from above.” 392:9tn Heb “and his roots from below.” 402:11tn Or perhaps “religious devotees” (also in the following verse). The Hebrew term נָזִיר (nazir) refers to one who “consecrated” or “devoted” to God (see Num 6:1-21). 412:12sn Nazirites were strictly forbidden to drink wine (Num 6:2-3). 422:13tn The precise meaning of this verse is unclear. Various suggested meanings have been proposed (see S. M. Paul, Amos [Hermeneia], 94): (1) One option is to relate the verb to an Arabic verb, meaning “to hinder; to hamper,” and translate, “I am making you immobile, like a cart filled with grain is immobile.” In this case, the Lord refers to Israel’s inability to escape his coming judgment (see vv. 14-16; NJPS). (2) Another view relates the verb to a different Arabic verb meaning “to cut in pieces,” translating “I will cut you in pieces as a cart cuts in pieces [the earth],” referring to the ruts and rifts in the ground caused by an earthquake. (3) Some relate the verb to an Arabic root meaning “to groan” with the idea that the Lord causes the ground underneath Israel to groan (cf. NLT). (4) The translation connects the verb to an Aramaism signifying to “press down” (cf. NIV, NRSV). Some English versions translate the verb in an intransitive sense as “I am weighted down” (cf. NASB, NKJV) or “I groan beneath you” (NEB). For this last option, see F. I. Andersen and D. N. Freedman, Amos (AB), 334. 432:14tn Heb “and a place of refuge will perish from the swift.” 442:14tn Heb “the strong will not increase his strength.” 452:15tn Heb “the one who holds the bow.” 462:15tn For the idiom of “holding [or “standing”] one’s ground” in battle, there is a similar phrase in Ezek 13:5; also related is the expression “to hold one’s own against” (or “to withstand”) in Judg 2:14; 2 Kgs 10:4; Dan 8:7 (see S. M. Paul, Amos [Hermeneia], 97). Other options include “will not endure” or “will not survive.” 472:15tn The last two lines read literally, “The one fast in his feet will not rescue [his life], and the rider of the horse will not rescue his life.” The phrase “his life” does double duty in the parallelism and should be understood in both lines. 482:16tn Or “the most stouthearted” (NAB); NRSV “those who are stout of heart.”