Amós 9
Bob Utley · You Can Understand the Bible
Amós 9:1-4
9:1 This refers to the destruction of a sacred worship site (i.e. altar, possibly at Bethel). The mechanism was the earthquake (cf. Amos 1:1; 8:7-10; 9:1,9). The Israelites were trusting in their covenant relationship with YHWH, but He rejected their amalgamated religious worship (cf. Amos 5:21-24; 8:10). Oh, the danger of eclectic worship! ▣ "Smite the capitals" The VERB (BDB 645, KB 697) is a Qal IMPERATIVE. This verse has two IMPERATIVES and a Qal IMPERFECT used as a JUSSIVE (i.e. "quake" BDB 950, KB 1271). The term "capital" (BDB 499) refers to the carved (decorated) top of the support stone columns. ▣ "the thresholds" "Thresholds" (BDB 706) refers to the frame in which the door of the temple is mounted (cf. Isa. 6:4). ▣ "break them on the heads of them all" This is referring to the destruction of the worshipers by supernatural means, similar to Samson destroying the Philistine temple in Jdg. 16:23-30. Here the mechanism seems to have been a divinely timed and targeted earthquake. ▣ The last three lines of Amos 9:1 assert that no Israelite will ultimately escape YHWH's judgment (cf. Amos 9:2-3, LXX, Peshitta, NRSV, REB, NET). It is similar in meaning to Amos 5:19. Prophetic literature is characterized by judgment passages being placed beside salvation passages. This chapter is a good example. Amos 9:1-10, judgment Amos 9:11-15, salvation Both are true, but there are conditions/options based on YHWH's mercy and human faith/repentance. A remnant of national Israel will survive to accomplish YHWH's redemptive plan (i.e. a Davidic King)! SPECIAL TOPIC: COVENANT SPECIAL TOPIC: REPENTANCE (OT) SPECIAL TOPIC: THE REMNANT (THREE SENSES) SPECIAL TOPIC: YHWH'S ETERNAL REDEMTPIVE PLAN 9:2-3 These verses describe the futility of trying to escape from YHWH's judgment (e.g. Job 34:22; Jer. 23:24; Isa. 29:15). The imagery used is the same as in Ps. 139:8, 9-12 (also note Prov. 15:11). 9:2 "Though they dig into Sheol" Sheol (BDB 982, e.g. Isa. 5:14; 14:9; 28:15,18; 38:10) refers to the holding place of the dead. It is described as being in the earth (i.e. dig). This is similar to people trying to hide in the caves in Isa. 2:10,19-21; Luke 23:30; and Rev. 6:15-16. SPECIAL TOPIC: WHERE ARE THE DEAD?, I. B. ▣ "My hand" ("My sight," v. 3) SPECIAL TOPIC: HAND SPECIAL TOPIC: ANTHROPOMORPHIC LANGUAGE TO DESCRIBE GOD ▣ "though they ascend to heaven" This is the spacial opposite of Sheol. The language of these verses (i.e. Amos 9:1-4) is reminiscent of Ps. 139:8. There is no where to hide from an angry YHWH (cf. Heb. 10:31)! In this verse heaven may refer to the atmosphere above the earth (cf. Gen. 1:1,14-19,20) and not YHWH's throne (although Isa. 14:12-14 seems to merge the Jewish concept of the first heaven and the third heaven). SPECIAL TOPIC: HEAVEN SPECIAL TOPIC: THE HEAVENS AND THE THIRD HEAVEN 9:3 "the summit of Carmel" This may be dual imagery: this site had very thick vegetation (BDB 502 II) with many caves this was a traditional worship site (cf. 1 Kings 18) ▣ "though they conceal themselves from My sight on the floor of the sea" This is obviously imagery for sinful mankind's attempt to hide from God (cf. Job 34:21-22; Ps. 139:9-12; Isa. 2:19-20; Jer. 16:16-17; Hosea 10:8; Luke 23:30; Rev. 6:16). The Israelites were a desert people. They were afraid of vast, deep water. The last place they would hide is the deep! ▣ "I will command the serpent and it will bite them" This is an allusion to the mythical sea monster, Leviathan (cf. Job 3:8; 41:1; Ps. 74:13-14; 104:26; Isa. 27:1) or Rahab (cf. Job 9:13; 26:12; Ps. 89:10; Isa. 51:9). Notice God commands (BDB 845, KB 1010, Piel IMPERFECT) the chaos monster. SPECIAL TOPIC: SERPENT SPECIAL TOPIC: GREAT RED DRAGON 9:4 This is a shocking verse. YHWH's anger and judgment will pursue them even into exile. They will be herded like cattle into a foreign land, but even there death will await them! God will show no compassion (cf. Hosea 1:6; 2:4) because they are no longer His covenant people (cf. Hosea 1:9; 2:23). This verse reflects the consequences of breaking God's covenant (cf. Lev. 26, Deut. 28; esp. Amos 9:33). ▣ "I will set My eyes against them for evil and not for good" This is exactly opposite to the covenant promises! This same imagery and terminology occur several times in Jeremiah (cf. Jer. 21:10; 39:16; 44:11,27). It reflects the cursing and blessing sections of Leviticus 26 and especially Deuteronomy 27-29. Notice that YHWH has the power to command actions outside of the Promised Land in the nations supposedly controlled by other gods (LXX, Deut. 32:8). These other gods (i.e. elohim; SPECIAL TOPIC: NAMES FOR DEITY, C.) are helpless. They are non-existent and cannot stop YHWH's wrath! SPECIAL TOPIC: MONOTHEISM
Amós 9:5-6
9:5-6 This is the last of the three doxologies, hymns, or poems to YHWH as creator (cf. Amos 4:13 and 5:8-9). 9:5 This may be another reference to "the earthquake," Amos 1:1; 8:8-9; 9:1 (i.e. the land, like the Nile River, rises and falls). ▣ "Lord God of hosts" This title is found in Amos 3:13; 4:13; 5:14,16,27; 6:8,14 (i.e. "God of hosts"). SPECIAL TOPIC: Lord (Adon and Kurios) SPECIAL TOPIC: LORD OF HOSTS 9:6 These are difficult-to-translate creation imagery. They speak of God as creator of heaven and earth (i.e. Elohim, cf. Gen. 1; Ps. 104). He is the controller of heavenly bodies and water, both salt and fresh (i.e. forces of nature). It is possible to translate "vaulted dome" (BDB 8) as "storehouse" and if so, then Amos 9:6a refers to YHWH's dwelling place and Amos 9:6b refers to mankind's dwelling place, both of which are created by Him (cf. Amos 9:5a, 6d). SPECIAL TOPIC: THE CIRCLE OF THE EARTH SPECIAL TOPIC: NAMES FOR DEITY, C. ▣ NASB, NRSV, REB "His upper chambers" "His layers" "his home" "his mansions" "His chambers" "his ascent" "his stories" "his steps" The MT has BDB 752, KB 613, which can mean steps (MT Ketiv and Qere) stories (NKJV) ascent (LXX) BDB suggests #2 is meant here. The UBS Text Poject, p. 255, gives the Qere, "his steps," a "B" rating (some doubt). It implied "steps" to YHWH's heavenly temple. See John H. Walton, The Lost World of Genesis One, where he sees Genesis 1 as preparing YHWH's temple; very interesting! ▣ "The Lord is His name" See SPECIAL TOPIC: NAMES FOR DEITY, D. and SPECIAL TOPIC: "THE NAME" OF YHWH
Amós 9:7-10
9:7-8 UBS, A Translator's Handbook on the Book of Amos, makes an interesting observation on the relationship between Amos 9:7 and 8. Verse 7 states very emphatically that Israel is not special, unique, or privileged, yet Amos 9:8 shows YHWH's special covenant care for her (cf. p. 181). This same tension about God's covenant people exists in the New Testament. SPECIAL TOPIC: "TENSIONS" (Excerpted from "Crucial Introductory Article" to the Book Revelation) 9:7 Both the questions of Amos 9:7 expect a "yes" answer. Basically YHWH is depreciating the covenantal uniqueness of Israel. The one and only God (SPECIAL TOPIC: MONOTHEISM) has led all nations to and from their current geographical locations (cf. LXX, Deut. 32:8; and possibly implied in Deut. 29:26). It must have been painful for Israel to be compared to Ethiopia, Philistia, and Syria. This is in sharp contrast to the election theology of Amos 3:2! Israel, like all nations, will answer for their sins! ▣ "Israel from the land of Egypt" This is a reference to the Exodus, which was the beginning of Israel as a nation. ▣ "Caphtor" This refers to the island of Crete (BDB 499), which may have been the ancestral home of the Philistines (sea people of the Aegean). SPECIAL TOPIC: PHILISTINES ▣ "Kir" This (BDB 885 III) may refer to a part of Mesopotamia near Elam (cf. Isa. 21:2 and 22:6) a word which means "walls" (BDB 885 I, KB 1099) and stands for Nineveh (Kir means "city") a river, Kur, in northern Armenia a mountain range (el-Kaiyara) forming the northern boundary of Syria (cf. Anchor Bible Dictionary, vol. 4, p. 83) ABD, vol. 4, p., 83, mentions that the LXX and Vulgate connect it to Libya Cyrene, 2 Kgs. 16:9 The LXX in Amos 9:7, translates it as "the deep" (or "pit"), (derogatory sarcasm) ABD, vol. 4, p. 83, suggests the MT is a textual error for an Arabic term referring to oases" in North Arabia 9:8 Israel will be treated like all other nations that sin, except that YHWH will not totally destroy His people of promise (cf. Amos 5:4-7,14-15; 9:11-15). A righteous remnant of the house of Jacob will be spared! This theme is often repeated in Jeremiah. Judah will survive, Jer. 4:27; 5:10,18; 33:16 Israel will survive, Jer. 30:11; 31:35-36 God's eternal plan of redemption (i.e. the Messiah for all peoples) depends on it! SPECIAL TOPIC: REMNANT (three senses) SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN ▣ "the eyes of the Lord God are on the sinful nation" This idiom, "the eyes of the Lord God," refers to His tender watchcare over His covenant people (i.e. Deut. 11:12). However, the addition of the phrase, "the sinful nation," shows the dilemma. Maybe the best way to express this is as a parent's pain at the poor life choices of a child (cf. Hosea 11). A truly loving parent must let the consequences of poor choices play out for the long term health, happiness, and maturity of the child, but it is very hurtful to both parties. SPECIAL TOPIC: ANTHROPOMORPHIC LANGUAGE TO DESCRIBE GOD ▣ "destroy" This term (BDB 1029, KB 1552) is used three times in this verse. It means "to annihilate," "to destroy," "to terminate." This is such a contrast to the use of this same term in Deut. 33:26-29, where it refers to YHWH destroying His covenant people's enemies (i.e. Holy War). Here, they are now the enemy (Hiphil PERFECT with waw). Yet even here there is a glimmer of hope, "I will not totally destroy the house of Jacob" (Hiphil INFINITIVE ABSOLUTE and a Hiphil IMPERFECT, a way to show intensity). Because of Amos 9:11 this could refer to Judah! 9:9-10 The Hebrew text is uncertain. Apparently this refers to some type of sifting process either for judgment (i.e. pebble) or for salvation (i.e. grain kernels). The context implies the righteous remnant will be spared and not one of them lost (i.e. Amos 9:9d). But for the wicked, YHWH will judge Israel like all other idolatrous nations (i.e. Amos 9:10). The VERB "shake" (BDB 631, KB 681, Hiphil PERFECT with waw and Niphal PERFECT) refers to grain which is shaken through a sieve to remove the stones or dirt clods that may be mixed in with the heads of grain. The word translated "kernel" (NASB, NJB, while NKJ has "the smallest grain") can also mean "pebble" (cf. 2 Sam. 17:13, KB 459; NRSV). This term (BDB 865) is usually translated "bundle," "parcel," "pouch," or "bag." Here it refers to an object caught in the bundling (reaping) process of stacking and tying grain stalks together in the field. "Among all nations" probably relates to Amos 9:4, where YHWH sends judgment even on those sinful Israelites who are taken into exile. Even in other nations YHWH's judgment will destroy His faithless covenant people (cf. Amos 9:10b). There is no place to hide from God's wrath (cf. Amos 5:19; Jer. 23:24; Ps. 139:7-12).
Amós 9:11-12
9:11-15 The paragraph division is uncertain (all paragraph divisions are opinions, not inspiration; there is no textual marker in Hebrew or Greek, except a repeated phrase or change of subject or speaker). The context shifts unexpectedly from judgment to restoration (and from Samaria to Jerusalem). This shift of subjects is common in the Prophets. However, the message of hope is sure (i.e. Amos 5:14-15)! 9:11 "In that day" This phrase appears several times (cf. Amos 2:16; 8:3,9,18). See note at Amos 2:16. Israel thought "that day" of YHWH's visitation would be a blessing, but Amos prophesied it would be a judgment (e.g. Amos 5:18-20). Now Amos reverses the prophecy. For the righteous remnant "that day" will be a restoration of the covenant promises to David (cf. 2 Samuel 7; 1 Chronicles 17). In Amos 9:13-14 the promises of YHWH to Moses, especially Deut. 28:1-14, are emphasized. It is crucial we see that the prophets of the OT always look back to the Mosaic covenant stipulations. Moses knew that the descendants of the Patriarchs could not keep the covenant (cf. Deut. 28:58-63; 29:25-28), as did Joshua (cf. Josh. 24:19; see Paul's view in Galatians 3). However, Deuteronomy also holds out hope that a future day of forgiveness and restoration provided by YHWH will come (cf. Deut. 30:5) through His Messiah (cf. Deut. 18:18). It is this hope that the prophets pick up on and expand into an eschatological day of victory and abundance, not judgment! SPECIAL TOPIC: COVENANT PROMISES TO THE PATRIARCHS SPECIAL TOPIC: DAY (yom) SPECIAL TOPIC: THAT DAY SPECIAL TOPIC: PAUL'S VIEWS OF THE MOSAIC LAW ▣ "the fallen booth of David" This idiom refers to the kingdom of David, symbolized in Jerusalem as its capital and spiritual center. The golden age of the United Monarchy (i.e. a godly king representing YHWH), with its prosperity, security, and religious faithfulness is restored. The prediction of a coming Messiah always goes back to Judah (cf. Genesis 49; 2 Samuel 7; 1 Chronicles 17; Isa. 7:14; 9:6-7; 11:1-9; Jer. 33:15,17; Micah 4:1-5; 5:2-5a). SPECIAL TOPIC: MESSIAH SPECIAL TOPIC: MESSIANIC ERA ▣ "its breaches" Verse 11 is literally a reference to the walls of Jerusalem. It is FEMININE PLURAL (BDB 829), which may be a subtle way of referring to the reunification of Israel and Judah (i.e. one capital and worship center). 9:12 This verse describes the military restoration to the limits of the Promised Land under David and Solomon. This eschatological promise takes on universal implications in Acts 15:16-17, where "Edom" (MT) is changed to "Adam" (i.e. mankind) in the Septuagint (see SPECIAL TOPIC: SEPTAUGINT), which is quoted by James (also note Paul's use of Hosea 1:10; 2:23 in Rom. 9:24-26)! This universal theme is also reflected in Amos 9:5-6,7 (cf. Gen. 3:15; 12:3; Exod. 19:5-6; Isa. 42:1,4,6,10-11; 49:6; 51:4; see SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN). This restoration to the Promised Land (e.g. Gen. 12:1-3; 13:14-17; 15:7) is in direct contrast to Amos 9:1-4, 9-10. YHWH's relation to Abraham and his seed was based on covenant obedience. If they did not: they would "be destroyed," Deut. 4:26; 6:15; Josh. 23:15; 1 Kgs. 13:34; Amos 9:8 they would be "plucked from" the land, Deut. 28:63 they would be "uprooted," Deut. 29:28; 1 Kgs. 14:15; 2 Chr. 7:20 they would "perish," Josh. 23:13,16 they would be "cut off," 1 Kgs. 9:7 they would "be carried away," 2 Kgs. 17:6,23; 18:9-11; 25:21 (also 23:27) But if they obeyed, then they would remain in the land, 2 Kgs. 18:12; 21:8; 2 Chr. 33:8 (cf. 2 Sam. 7:10). So often in the Prophets, YHWH's people returning to "their own land" is emphasized (cf. Isa. 14:1-2; Jer. 16:15; Ezek. 11:17; 34:13,17; 36:24; 37:12,14,21; Amos 9:15). SPECIAL TOPIC: COVENANT SPECIAL TOPIC: KEEP ▣ "remnant" See SPECIAL TOPIC: REMNANT (three senses)
Amós 9:13-15
9:13-15 The time element of this verse must be eschatological, for the descendants of Abraham will be subjugated again and again in history (i.e. Dan. 9:24-27). This promise (political peace and agricultural abundance, cf. Lev. 26:5, another eschatological text is Joel 3:18) is still conditional on covenant obedience. This is not specifically stated, but surely implied. 9:13 "sweet wine" See SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL AND ALCOHOL ABUSE ▣ "when the plowman will overtake the reaper" Amos is apparently restating Lev. 26:5. Obedience to the covenant brings prosperity. ▣ NASB, Peshitta "all the hills will be dissolved" NKJV, NRSV, TEV, NJB, REB "all the hills shall flow with it" "it will flow down all the hillsides" "all the hills shall wave [with grain]" "the hills shall be thickly grown" The VERB (BDB 556, KB 555, Hithpolel IMPERFECT) means "melt" (i.e. YHWH's judgment, cf. Micah 1:4; Nahum 1:5), but here it is a hyperbole of flowing grape juice by treading, a symbol of agricultural abundance (JPSOA, NET, LXX)! 9:14 This restoration is a reversal of Deut. 28:38-40; Amos 5:11; Micah 6:15; Zeph. 1:13. YHWH's people will plant vineyards in His land and enjoy their fruit (i.e. imagery for security and longevity in the land, e.g. Jer. 31:5; Ezek. 28:26; 1 Pet. 1:4-5). 9:15 Even this seemingly unconditional promise must be evaluated in light of the history of the Jewish people. Obviously it has both an eschatological aspect (cf. 2 Sam. 7:10; Jer. 24:6; 32:41; 42:10) and a historical aspect. SPECIAL TOPIC: COVENANT ▣ "their land" Amos uses adamah (BDB 9) for the Land of Promise to the Patriarchs (cf. Amos 5:2; 7:11,17; 9:15), not the more ambiguous erets (BDB 75). SPECIAL TOPIC: COVENANT PROMISES TO THE PATRIARCHS SPECIAL TOPIC: LAND, COUNTRY EARTH (erets) ▣ "the Lord your God" The magnificent reversal (covenant ‒ judgment ‒ covenant) of status; they are covenant people again (cf. Hosea 2:21-23). SPECIAL TOPIC: NAMES FOR DEITY, D.and C.