Amos 2
NASB (UPDATED) TEXT: Amo 2:1-3 1Thus says the LORD,
“For three transgressions of Moab and for four
I will not revoke its punishment,
Because he burned the bones of the king of Edom to lime.
2So I will send fire upon Moab
And it will consume the citadels of Kerioth;
And Moab will die amid tumult,
With war cries and the sound of a trumpet.
3I will also cut off the judge from her midst
And slay all her princes with him,” says the LORD.
Amo 2:1 The literary judgment formula of chapter one continues through chapter two (cf. Amo 1:3 ).
▣ “Moab” These were also relatives of the Israelis through Lot (cf. Gen 19:30-38 ). The country is in the trans-jordan area just north of Edom between the Arnon and Zered Rivers.
▣ “because he burned the bones of the king of Moab to lime” These actions (i.e., 1) opening the grave; 2) removing the remains; 3) burning them; 4) mixing them to make mortar [for buildings] or plaster [for whitewashing walls]) were seen as way to humiliate and to affect negatively one's place/rest in the afterlife. This purposeful violation of that which was culturally sacred and taboo shows the level of animosity. This does not refer to cremation as a way of disposing of a dead body, but to a later desecration! It does, however, give me a chance to discuss modern concerns about cremation.
Cremation was an abominable practice to all the Near Eastern people. It is only mentioned in the Bible in connection with great crimes (cf. Gen. 28:24; Lev 20:14 ; Lev 21:9 ; Jos 7:15 ; Jos 7:25 ). Apparently out of hatred Moab burned the king of Edom's bones and mixed them with mortar to build buildings or plaster to whitewash walls (Targums). Lime (BDB 96:6 , cf. Isa 33:12 ) was an ingredient of mortar and plaster (whitewash).
It is possible that this act is a metaphor for complete destruction (i.e., Vulgate). It is difficult to interpret VERBS that have both literal and metaphorical uses. This is especially true of poetic passages, as in the book of Amos.
SPECIAL TOPIC: CREMATION <http://www.freebiblecommentary.org/special_topics/cremation.html>
Amo 2:2 “I will send fire” This phrase refers to
1. YHWH's judgment
2. the literal burning of cities
It is a recurrent phrase in Amo 1:4 ; Amo 1:7 ; Amo 1:10 ; Amo 1:12 ; Amo 1:14 ; Amo 2:2 ; Amo 2:5 and Hos 8:14 . Fire is often sent as a cleansing agent and a symbol of God's presence! See Special Topic: Fire <http://www.freebiblecommentary.org/special_topics/fire.html>.
▣ “the citadels” See note at Amo 1:4 .
▣ “Kerioth” This is a region's or city's name. The NEB, following the LXX, translated it as “towns” (because of the DEFINITIVE ARTICLE, cf. Jer 48:41 ), but the revision of the NEB, called the REB, puts the place name back into the translation (i.e., “the palaces of Kerioth”). This city is also mentioned in Jer 48:24 ; Jer 48:41 . This city (possibly Kir, cf. Isa 15:1 ) had a major shrine to the Moabite fertility god, Chemosh (cf. The Mesha Stone L.12; 1Ki 11:33 ).
▣ “with war cries” See note at Amo 1:14 . War cries and trumpet blasts are often used as signals in battle. The phrase in some contexts refers to the sound of confusion and fear during battle.
▣ “the sound of the trumpet” Trumpets were used to direct troops in the field. See note at Amo 1:14 .
Amo 2:3 “the judge” This is used in the sense of monarch. The king acted as judge (cf. Mic 5:2 ), as God's representative (cf. Gen 18:25 ; Jdg 11:27 ; Psa 50:6 ; Psa 75:7 ; Psa 94:2 ; Isa 33:22 ). The parallel phrase, “all her princes,” refers to the royal family. Moab will be totally destroyed as a nation (cf. Mal 1:2-5 ).
NASB (UPDATED) TEXT: Amo 2:4-5 4Thus says the LORD,
“For three transgressions of Judah and for four
I will not revoke its punishment,
Because they rejected the law of the LORD
And have not kept His statutes;
Their lies also have led them astray,
Those after which their fathers walked.
5So I will send fire upon Judah
And it will consume the citadels of Jerusalem.”
Amo 2:4 “Judah” The charges against Judah are theological (rejection of YHWH's covenant, i.e., Mosaic Laws) not social. The charges would have been denied by Judah, but apparently the same sins against YHWH which characterized Israel were also in Judah (cf. Jer 3:6-10 ; Eze 23:1-49 ).
▣ “they rejected the law of the LORD” The VERBAL “rejected” (BDB 54:9 , KB 54:0 , Qal INFINITIVE CONSTRUCT) is used in two seemingly opposite senses:
1. to reject or refuse someone or something (i.e., here, God's law)
2. for God refusing to reject His people. They reject Him and His covenant, prophet, and worship, but He, the covenant God, punishes them, but does not fully reject them.
The paradox is clearly seen in a series of texts from Jer 6:30 ; Jer 7:29 ; Jer 14:19 ; and Jer 31:37 ! In Amos (cf. Amo 2:4 ; Amo 5:21 ) and Hosea (cf. Hos 4:6 [twice]; Hos 9:17 ) YHWH rejects a generation of His people because of their willful rejection of Him and His law (cf. Hos 4:6 ; Hos 8:1 ; Hos 8:12 )! All of Israel's descendants were never right with God, only those who exercised faith, repentance, and obedience! See Special Topic: Terms for God's Revelation <http://www.freebiblecommentary.org/special_topics/revelation_terms.html>.
▣ “their lies also have led them astray” This term “lies” (BDB 46:9 ) means “lie,” “falsehood,” or “deceptive thing.” NIDOTTE, vol. 2, p. 619, characterizes it well, “emphasizes an action or word that is false, a lie, because it somehow violates God's character, word, or deed, as expressed in himself, his prophet or his creations.” Psa 40:5 and the NIV reflect this concept. The “lies” refer to false teaching and the worship of false gods (cf. Hab 2:18 ). This same concept is carried over in the NT where in 1 John the “lie” refers to unbelief in Jesus, the ultimate sin and covenant incompatibility.
▣ “their fathers walked” This is an idiomatic way of asserting that this generation, as well as previous generations, faithfully worshiped the fertility gods of Canaan (i.e., Ba'al and Asherah/Astarte).
Amo 2:5 This is a reference to the Babylonian Exile that will befall Judah in the days ahead (i.e., 586-539 B.C.).
NASB (UPDATED) TEXT: Amo 2:6-8 6Thus says the LORD,
“For three transgressions of Israel and for four
I will not revoke its punishment,
Because they sell the righteous for money
And the needy for a pair of sandals.
7These who pant after the very dust of the earth on the head of the helpless
Also turn aside the way of the humble;
And a man and his father resort to the same girl
In order to profane My holy name.
8On garments taken as pledges they stretch out beside every altar,
And in the house of their God they drink the wine of those who have been fined.
Amo 2:6 “Israel” Amos got the attention of the audience by first proclaiming judgment against the surrounding enemies, then by proclaiming judgment on Israel's brothers (Judah), but now he shocked them by turning to God's judgment of them!
▣ “Because they sell the righteous for money” Because of the allusion to slavery by Edom, the Philistines (cf. Amo 1:6 ), and the Phoenicians (cf. Amo 1:9 ), this is probably a reference to selling their countrymen into slavery. The term “sell” (BDB 56:9 , KB 58:1 , Qal INFINITIVE CONSTRUCT) is used in two senses: (1) persons kidnaped to be sold as slaves or (2) to sell oneself to a creditor for a period of time. It is certain that this is a reference against those who were wealthy, who abused the socially ostracized and needy (cf. Pro 14:31 ; Pro 17:5 ).
The term “righteous” here is used in parallel with “the needy” (Amo 2:6 ), “the helpless” (Amo 2:7 ), and “the humble” (Amo 2:7 ). So in this context (and remember context determines meaning) it does not have a theological orientation, but a social one. Righteous people are related to YHWH and His law and thereby treat their covenant partners appropriately. Righteousness in Amos has a vertical and a horizontal aspect. In Hosea the term takes on a more religious (theological or vertical aspect) orientation (cf. Hos 2:19 ; Hos 10:12 ; Hos 14:9 . In context it is often related to hesed (i.e., covenant faithfulness).
Because this context has a legal/judicial flavor, the term probably refers to the defendant in a legal trial who cannot afford to bribe the judge!
SPECIAL TOPIC: RIGHTEOUSNESS <http://www.freebiblecommentary.org/special_topics/righteousness.html>
▣ “And the needy for a pair of sandals” This may be interpreted literally as meaning (1) people bought and sold for a very small amount (cf. Amo 8:6 ) or (2) a court procedure (i.e., the exchanging of shoes, cf. Rth 4:7 , see Roland deVaux, Ancient Israel, vol. 1, p. 169) to give some legality to these scandalous enslaving practices of the rich.
The NIDOTTE, vol. 1, p. 228, has a significant statement related to the social concept of “needy,” “poor,” and “poverty.”
“Where western thinking stresses the economic aspect of poverty, the ANE understood poverty in the context of shame and honor. So the possession of land, power, economic security, and social states made a person rich, and the absence of these factors made a person poor.”
Amo 2:7 NASB, NKJV “pant”
NRSV, TEV “trample”
NJB “crushed”
There is much discussion about the translation of this term (BDB 98:3 , KB 137:5 , Qal ACTIVE PARTICIPLE) in Amo 2:7 : (1) the NASB and NKJV imply that the rich begrudged (i.e., “gasp for air” KB 137:5 or “pant after” BDB 98:3 I, e.g., Job 7:2 ; Psa 119:131 ; Ecc 1:5 ) the small amount of dust the poor placed on their heads in mourning (hyperbole) or (2) the NRSV, following the Septuagint, and the Vulgate translate this term “to trample” (BDB 98:3 II, e.g., Amo 8:4 ; Psa 56:2 ; Eze 36:3 ), which seems to imply the affluent's humiliation and domination of the poor. In this context “the righteous,” “the needy,” “the helpless,” and “the humble” refer not to the perennially poor, but the recently exploited middle class farmers or merchants who had been forced to borrow money and thereby lost their tribal lands, income, pride, and social position. For a good discussion of the rich and poor in the OT see Roland deVaux, Ancient Israel, vol. 1, pp. 72-74. Because of the term's use in Amo 8:4 the second option seems best.
NASB “turn aside the way of the humble”
NKJV “pervert the way of the humble”
NRSV “push the afflicted out of the way”
TEV “push the poor out of the way”
NJB “thrust the rights of the oppressed to one side”
The VERB (BDB 63:9 , KB 69:2 , Hiphil IMPERFECT) is used several times in Amos.
1. In Amo 2:7 ; Amo 5:12 it refers to abuses of the legal system caused by the wealthy's bribery of the judges (e.g., Exo 23:6 ; Deu 16:19 ; Deu 24:17 ; Deu 27:19 ; 1Sa 8:3 ; Pro 17:23 ; Isa 10:2 ; Lam 3:35 ).
2. In Amo 2:8 it refers to the wealthy reclining on the garments taken from the poor as pledges for a debt.
The basic meaning of the term is to “stretch out” or “spread out.” In the first example above the judges stretched their hands for a bribe. In the second example the garments of the poor are spread out so that the wealthy can sit on them or possibly lie on them, which would refer to cultic prostitution.
▣ “a man and his father resort to the same girl” The term for girl (BDB 65:5 ) here is not the normal term for cult prostitute, although that may be what this is referring to (cf. Deu 23:18 ; for historical setting see Hos 4:12-14 ). It could also refer to the “selling” of a poor, young maiden, whereby she would be used as a concubine by all the men in one family (cf. TEV). This would violate (1) Lev 18:8 ; Lev 20:11 ; Deu 22:30 ; Deu 27:20 and (2) Exo 21:7-11 . Since the context is the abuse of the poor and helpless, then the second option seems best.
There have been several other interpretations. One cannot be specific about the precise nature of some of these violations, but the overall context is very clear. Humans, even covenant people, are sinful and violate God's laws! God does not take sin and sinners lightly, especially those who should have known Him (i.e., Judah and Israel). We reap what we sow in direct proportion to the light (and power) we have!
▣ “In order to profane My holy name” These acts were flaunted at the shrines (golden calves of Jeroboam II) in Bethel and Dan (cf. Amo 2:8 ). They had the appearance of legality and religious approval, but everyone knew what was happening!
This VERBAL (BDB 32:0 III, KB 31:9 , Piel INFINITIVE CONSTRUCT) is used in several senses in the Piel form:
1. to defile sexually, Lev 19:29 ; Lev 21:9 ; Lev 21:15 2. to defile ceremonially, Lev 19:8 ; Lev 21:12 ; Lev 21:23 ; Lev 22:9 ; Lev 22:15 3. to defile God's name, Lev 18:21 ; Lev 19:12 ; Lev 20:3 ; Lev 21:6 ; Lev 22:2 ; Lev 22:32 ; Jer 34:16 ; Eze 20:39 ; Eze 36:20-23 ; Amo 2:7 The cultic acts of the Israelites were polluting, defiling, and profaning the very God they claimed to worship and serve! They flagrantly ignored the Mosaic legislation for personal gain and pleasure!
It is obvious that Amos (like all of the prophets) judged actions in light of the Mosaic Law.
1. Amo 2:4 uses the terms “the law of the LORD” and “His statutes” to refer to the Mosaic legislation.
2. Amo 2:7 relates to Lev 18:8 ; Lev 18:15 ; Lev 20:11-12 3. Amo 2:8 relates to Deu 24:12-13 4. Amo 2:9-11 relates to Gen 15:12-21 5. Amo 2:11-12 relates to Numbers 6
SPECIAL TOPIC: HOLY <http://www.freebiblecommentary.org/special_topics/holy.html>
Amo 2:8 “On the garments taken as pledges they stretch out beside every altar” The rich were taking and keeping (prohibited in Exo 22:26-27 ; Deu 24:12-13 ) the sleeping garments (outer cloaks) of the poor as a pledge for loans (see Roland deVaux, Ancient Israel, vol. 1, p. 171, cf. Exo 21:7 ; Exo 21:26-28 ; Lev 25:39-40 ; Deu 24:10-13 ; Deu 24:17 ; Pro 20:16 ; Pro 27:13 ). This may relate to cultic prostitution mentioned in Amo 2:7 or a cultic meal connected to the worship of fertility gods.
The phrase, “every altar,” shows the idolatrous nature of the worship being offered to Ba'al (male) and Asherah (female), who were local fertility gods with an altar in each and every community. YHWH had only one official altar (i.e., Mt. Moriah). Jeroboam I had established two alternate sites at Bethel and Dan to prevent his people (i.e., the northern tribe) from returning to Jerusalem for feast days.
▣ “in the house of their God they drink the wine of those who have been fined” There are two possible interpretations: (1) in the cultic centers of Dan and Bethel the rich were becoming intoxicated on the revenue they illegally extracted from the poor or (2) the temple taxes were being used to promote drunkenness and sexual practices.
Some translations translate Elohim as “their gods” or “their god” (NJB, NAB, NIV), but the context implies a reference to YHWH (NASB, NRSV, TEV, JPSOA, NET). See Special Topic: NAMES FOR DEITY <http://www.freebiblecommentary.org/special_topics/names_deity.html>.
NASB (UPDATED) TEXT: Amo 2:9-16 9”Yet it was I who destroyed the Amorite before them,
Though his height was like the height of cedars
And he was strong as the oaks;
I even destroyed his fruit above and his root below.
10It was I who brought you up from the land of Egypt,
And I led you in the wilderness forty years
That you might take possession of the land of the Amorite.
11Then I raised up some of your sons to be prophets
And some of your young men to be Nazirites.
Is this not so, O sons of Israel?” declares the LORD.
12But you made the Nazirites drink wine,
And you commanded the prophets saying, 'You shall not prophesy!'
13Behold, I am weighted down beneath you
As a wagon is weighted down when filled with sheaves.
14Flight will perish from the swift,
And the stalwart will not strengthen his power,
Nor the mighty man save his life.
15He who grasps the bow will not stand his ground,
The swift of foot will not escape,
Nor will he who rides the horse save his life.
16Even the bravest among the warriors will flee naked in that day,” declares the LORD.
Amo 2:9-12 This is a historical rendition of the gracious acts of God, which sets the stage for Israel's judgment. God's people's violations of His covenant are not new, but perennial (cf. Nehemiah 9; Acts 7).
Amo 2:9 “it was I who destroyed the Amorite before them” This is “holy war” terminology referring to YHWH fighting on behalf of His people (notice the FIRST PERSON SINGULAR PRONOUN in Amo 2:9-10 ; Amo 2:13 ). The victory belonged to Him (e.g., “hornets,” Exo 23:28 ; Deu 7:20 ; Jos 24:12 ; “hail stones,” Joh 10:11 ).
SPECIAL TOPIC: AMORITE <http://www.freebiblecommentary.org/special_topics/amorite.html>
▣ “though his height” This may simply be a metaphor of power (BDB 14:7 ) using trees (cedars can grow up to 10:0 ' high) or possibly a literal reference to the physical height of some of the Amorites, Og of Bashan and the Anakim of Hebron (cf. Num 13:28 ; Num 13:33 ; Deu 1:28 ; Deu 9:2 ; Jos 11:21-22 ).
▣ “I even destroyed his fruit above and his root below” This is an idiom or proverb of total destruction, here used of the Amorite people. Amo 2:9-10 refer to the Exodus and Conquest.
Amo 2:10 “It was I who brought you up from the land of Egypt” The deliverance was prophesied to Abraham (cf. Gen 15:12-21 ). This special covenant relationship with the descendants of the Patriarchs is affirmed by the national group in Exodus 1:9-20 . But collectively they turned away and rejected YHWH's covenant (cf. Hos 13:4-6 ). Israel was more responsible because she had so much more spiritual light (cf. Luk 12:48 ).
▣ “I led you in the wilderness forty years” This is a reference to the wilderness wandering period. The term “forty” is a round number in the OT. Here it refers to the thirty eight years of travel from Kadesh-Barnea to the Promised Land (by way of the trans-jordan). See Special Topic: Symbolic Numbers in Scripture <http://www.freebiblecommentary.org/special_topics/symbolic_numbers.html>.
▣ “That you might take possession of the land of the Amorite” This refers to God's promise to Abraham in Gen 15:12-21 . Notice the term “Amorite” refers to all Canaan in Gen 15:16 and to one of several indigenous tribes in Gen 15:21 . See note at Gen 15:9 .
Amo 2:11-12 “I raised up some of your sons to be prophets. . .Nazirites” God's special choice of these spiritual leaders showed His special care for Israel. But Israel caused these men (and possibly women, cf. Num 6:2 ) to sin (cf. Amo 2:12 ). They were God's gift, but His people perverted their giftedness!
“Nazirites” are described in Numbers 6. They could be male or female (cf. Amo 2:2 ). There were several unique guidelines for their calling to continue:
1. cannot eat any product from the grapevine, Amo 2:3-4 2. cannot cut his/her hair, Amo 2:5 3. cannot touch a dead body (i.e., funerals of loved ones), Amo 2:6-7 This special vow (temporary [e.g., Num 6:13-20 ; Act 18:18 ; Act 21:23 ] or life long [Jdg 13:7 ; 1Sa 1:1 ; Luk 7:33 ]) was a way for people who were not priests or Levites to dedicate themselves to YHWH in a special sense! It is also significant that in a male-dominated culture ancient Israelites allowed female Nazirites (and prophetesses).
For a good brief discussion see Roland deVaux, Ancient Israel, vol. 2, pp. 466-467.
Amo 2:11 “Is this not so” God challenges them to affirm the trustworthiness of His words of condemnation. But this is also a sorrowful, personal message from their God! The phrase “sons of Israel” has Abrahamic covenant implications. God still loves and cares for His people (His true people reflect His character!).
▣ “declares the LORD” This is a special phrase to denote God's revelation (cf. Amo 2:11 ; Amo 2:16 ; Amo 3:10 ; Amo 3:13 ; Amo 3:15 ; Amo 4:1 ; Amo 4:5-6 ; Amo 4:8-11 ; Amo 6:6 ; Amo 6:14 ; Amo 9:7-8 ; Amo 9:12-13 ).
Amo 2:13 There are two ways to understand this verse.
1. It refers to YHWH being weighed down (as an overloaded wagon) by His people's sin (from Arabic root, cf. Isa 43:24 ; and the NASB, NKJV, NET, NIV, REB translations).
2. It refers to YHWH “pressing down” (i.e., judging) His people (from Arabic root, cf. Isa 28:27-28 ; and the NRSV, TEV, NJB translations or “slowing,” JPSOA).
The differences relate to which root the VERBS derive (BDB 73:4 , KB 80:2 , Hiphil PERFECT and Hiphil IMPERFECT). In this case certainty is impossible.
The UBS, A Translator's Handbook on the Book of Amos, suggests a translation that follows option #2, where the people of Israel groan under God's judgment like an overloaded cart, pp. 55-56.
Amo 2:14-16 This described the panicked retreat of the Israeli army before the Assyrians. YHWH had been with them in the Exodus and Conquest, but now His presence was for judgment, not deliverance! He strikes fear and panic into the hearts of Israel's best soldiers. This is an exact reversal of “Holy War”!
Amo 2:16 “the warriors will flee naked” This idiomatic phrase refers to the throwing off of all armor and all unnecessary clothing so that the soldiers could retreat even faster.
▣ “in that day” This phrase, “in that day” or “on that day,” is a way for the eighth century prophets to speak of God's visitation (presence), both for judgment and restoration.
Hosea Amos Micah
positive negative positive negative positive negative
Hos 1:11 Hos 2:15 Hos 2:16 Hos 2:21 Hos 1:5 Hos 2:3 Hos 5:9 Hos 7:5 Hos 9:5 Hos 10:14 Amo 9:11 Amo 1:14 (2) Amo 2:16 Amo 3:14 Amos 3:18 (2) Amos 3:20 Amo 6:3 Amo 8:3 Amo 8:9 (2) Amo 8:10 Amo 8:13 Mic 4:6 Mic 7:11 (2) Mic 7:12 Mic 2:4 Mic 3:6 Mic 5:10 Mic 7:4
This pattern is typical of the prophets. God is going to act against sin in time, but He also offers a day of repentance and forgiveness to those who change their hearts and actions! God's purpose of redemption and restoration will be accomplished! He will have a people who reflect His character. The purpose of creation (fellowship between God and humanity) will be fulfilled!
NASB “declares the LORD”
NKJV, NRSV “says the LORD”
TEV “The LORD has spoken”
NJB “declares Yahweh”
This literary unit (Amo 1:3 to Amo 2:16 ) repeats the term “says” (BDB 5:5 , KB 6:5 , Qal PERFECT), showing that these judgments are from YHWH, not Amos. This phrase can introduce or conclude a prophetic literary unit.
Initial Concluding
Amo 1:3 Amo 1:6 Amo 1:9 Amo 1:11 Amo 1:13 Amo 2:1 Amo 2:4 Amo 2:6 Amo 1:5 Amo 1:8 Amo 1:15 Amo 2:3
A parallel form (BDB 61:0 and 21:7 CONSTRUCT) is in Amo 2:11 ; Amo 2:16 (e.g., Amo 3:13 ; Amo 4:3 ; Amo 6:8 ; Amo 6:14 ; Amo 8:3 ; Amo 8:9 ; Amo 8:11 ). Amos believed that YHWH Himself had spoken a clear message to him and he faithfully passes it on.
