Amos 3
3
Every Effect has its Cause
1 Listen, you Israelites, to this message which the Lord is proclaiming against#tn Or âabout.â you! This message is for the entire clan I brought up#tn One might expect a third person verb form (âhe brought upâ), since the Lord apparently refers to himself in the third person in the preceding sentence. This first person form, however, serves to connect this message to the earlier indictment (2:10) and anticipates the words of the following verse. from the land of Egypt: 2 âI have chosen#tn Heb âYou only have I known.â The Hebrew verb ŚÖžŚÖ·Śą (yadaâ) is used here in its covenantal sense of ârecognize in a special way.â you alone from all the clans of the earth. Therefore I will punish you for all your sins.â
3 Do two walk together without having met?#sn The rhetorical questions in vv. 3-5 expect the answer, âNo, of course not!â Those in v. 6 anticipate the answer, âYes, of course they do/he is.â They all draw attention to the principle of cause and effect and lay the logical foundation for the argument in vv. 7-8. Also note the progression from a general question in v. 3 to the âmeetingsâ of two animals (v. 4), to that of an animal and a human trap (v. 5), to a climax with the confrontation with the Lord (v. 6). Each of these meetings is disastrous.
4 Does a lion roar in the woods if he has not cornered his prey?#tn Heb âwithout having prey [or âfoodâ].â
Does a young lion bellow from his den if he has not caught something?
5 Does a bird swoop down into a trap on the ground if there is no bait?
Does a trap spring up from the ground unless it has surely caught something?
6 If an alarm sounds#tn Heb âIf the ramâs horn is blown.â in a city, do people not fear?#tn Or âtrembleâ (NASB, NIV, NCV); or âshake.â
If disaster overtakes a#tn Heb âis inâ; NIV, NCV, NLT âcomes to.â city, is the Lord not responsible?#tn Heb âhas the Lord not acted?â
7 Certainly the sovereign Lord does nothing without first revealing his plan to his servants the prophets.
8 A lion has roared!#sn The roar of the lion is here a metaphor for impending judgment (see 1:2; cf. 3:4, 12). Verses 7-8 justify Amosâ prophetic ministry and message of warning and judgment. The people should expect a prophetic message prior to divine action. Who is not afraid?
The sovereign Lord has spoken! Who can refuse to prophesy?#sn Who can refuse to prophesy? When a message is revealed, the prophet must speak, and the news of impending judgment should cause people to fear.
Samaria Will Fall
9 Make this announcement in#tn Heb âonâ or âoverâ (also later in this verse). the fortresses of Ashdod
and in the fortresses in the land of Egypt.
Say this:
âGather on the hills around Samaria!#sn Samaria might refer here both to the region and to the capital city (later known as Sebaste). On the other hand, there actually are hills that surround the mound upon which the city was built. The implication is that the nations can come and sit and see from those hills the sin of the capital city and its judgment.map For location of the city see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1.
Observe the many acts of violence#tn The Hebrew noun carries the nuance of âpanicâ or âconfusion.â Here it refers metonymically to the violent deeds that terrorize the oppressed. taking place within the city,#tn Heb âin her midstâ (so NAB, NASB); NIV âamong her people.â
the oppressive deeds#tn The translation assumes the form is an abstract plural (see Job 35:9; Eccl 4:1). Another option is to understand the form as a substantival passive participle and translate, âthe oppressedâ (so KJV). occurring in it.â#tn Heb âwithin her.â
10 âThey do not know how to do what is right.â (The Lord is speaking.)
âThey store up#tn Heb âthose who.â the spoils of destructive violence#tn Heb âviolence and destruction.â The expression âviolence and destructionâ stand metonymically for the goods the oppressors have accumulated by their unjust actions. in their fortresses.
11 Therefore,â says the sovereign Lord, âan enemy will encircle the land.#tc The MT reads âan enemy and around the land.â It is also possible to take the MT as an exclamation (âan enemy, and all about the land!â; see S. M. Paul, Amos [Hermeneia], 118; NJPS; cf. NLT).Most scholars and versions emend the text to ŚÖ°ŚĄŚÖčŚÖ”Ś (yĂżsovev, Polel imperfect), âwill encircle.â
He will take away your power;#tn Heb âHe will bring down your power from you.â Some emend the text to read âYour power will be brought down from you.â The shift, however, from an active to a passive sense also appears at 3:14 (âI will destroy Bethelâs altars. The horns of the altar will be cut off.â) The pronouns (âyourâŠyouâ) are feminine singular, indicating that the personified city of Samaria is addressed here. Samariaâs âpowerâ here is her defenses and/or wealth.
your fortresses will be looted.â
12 This is what the Lord says:
âJust as a shepherd salvages from the lionâs mouth a couple of leg bones or a piece of an ear,
so the Israelites who live in Samaria will be salvaged.#sn The verb translated salvaged, though often used in a positive sense of deliverance from harm, is here employed in a sarcastic manner. A shepherd would attempt to salvage part of an animal to prove that a predator had indeed killed it. In this way he could prove that he had not stolen the missing animal and absolve himself from any responsibility to repay the owner (see Exod 22:12-13).
They will be left with just a corner of a bed,#tn Heb âwith a corner of a bed.â
and a part#tn The meaning of the Hebrew word ŚÖŒÖ°ŚÖ¶Ś©ŚÖ¶Ś§ (dĂżmesheq), which occurs only here, is uncertain. If not emended, it is usually related to the term Ö·ŚÖŒŚÖŒÖ¶Ś©ŚÖ¶Ś§ (dammeseq) and translated as the âDamask linensâ of the bed (cf. NASB âthe coverâ) or as âin Damascusâ (so KJV, NJB, NIV). The differences in spelling (Damascus is spelled correctly in 5:27), historical considerations, and the word order make both of these derivations unlikely. Many emendations have been proposed (e.g., âa part from the foot [of a bed],â based on a different division of the Hebrew letters (cf. NEB, NRSV); âon the edge,â based on a Hebrew term not attested in the Bible (NKJV). Some suggest a resemblance to an Akkadian term which means âsideboard [of a bed],â which is sometimes incorrectly rendered âheadboardâ (NJPS; see S. M. Paul, Amos [Hermeneia], 121-22). Most likely another part of a bed or couch is in view, but it is difficult to be more specific. of a couch.â
13 Listen and warn#tn Or âtestify against.â the family#tn Heb âhouse.â of Jacob!#tn These words are spoken to either the unidentified heralds addressed at the beginning of v. 9, or to the Egyptians and Philistines (see v. 9b). Another possibility is that one is not to look for a specific addressee but rather appreciate the command simply as a rhetorical device to grab the attention of the listeners and readers of the prophetic message.
The sovereign Lord, the God who commands armies,#tn Traditionally, âthe God of hosts.â is speaking!
14 âCertainly when#tn Heb âin the day.â I punish Israel for their#tn Heb âhis.â With the referent âIsraelâ here, this amounts to a collective singular. covenant transgressions,#tn Traditionally, âtransgressions, sins,â but see the note on the word âcrimesâ in 1:3.
I will destroy#tn Heb âpunishâ (so NASB, NRSV). Bethelâs#map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3. altars.
The horns#sn The horns of an ancient altar projected upwards from the four corners and resembled an animalâs horns in appearance. Fugitives could seek asylum by grabbing hold of these corners (see Exod 21:14; 1 Kgs 1:50; 2:28). When the altarâs horns were cut off, there would be no place of asylum left for the Lordâs enemies. of the altar will be cut off and fall to the ground.
15 I will destroy both the winter and summer houses.#tn Heb âthe winter house along with the summer house.âsn Like kings, many in Israelâs wealthy class owned both winter and summer houses (cf. 1 Kgs 21:1,18; Jer 36:22). For a discussion of archaeological evidence relating to these structures, see P. King, Amos, Hosea, Micah, 64-65.
The houses filled with ivory#tn Heb âhouses of ivory.â These houses were not made of ivory, but they had ivory panels and furniture decorated with ivory inlays. See P. King, Amos, Hosea, Micah, 139-48. will be ruined,
the great#tn Or âmany,â cf. NAB âtheir many rooms.â houses will be swept away.â#tn The translation assumes the form is from the Hebrew verb ŚĄÖžŚ€ÖžŚ (safah, âto sweep awayâ) rather than ŚĄŚÖŒŚŁ (suf, âto come to an endâ), which is the choice of most versions. Either option effectively communicates the destruction of the structures.
The Lord is speaking!
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Amos 3: NET
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Amos 3
3
Every Effect has its Cause
1 Listen, you Israelites, to this message which the Lord is proclaiming against#tn Or âabout.â you! This message is for the entire clan I brought up#tn One might expect a third person verb form (âhe brought upâ), since the Lord apparently refers to himself in the third person in the preceding sentence. This first person form, however, serves to connect this message to the earlier indictment (2:10) and anticipates the words of the following verse. from the land of Egypt: 2 âI have chosen#tn Heb âYou only have I known.â The Hebrew verb ŚÖžŚÖ·Śą (yadaâ) is used here in its covenantal sense of ârecognize in a special way.â you alone from all the clans of the earth. Therefore I will punish you for all your sins.â
3 Do two walk together without having met?#sn The rhetorical questions in vv. 3-5 expect the answer, âNo, of course not!â Those in v. 6 anticipate the answer, âYes, of course they do/he is.â They all draw attention to the principle of cause and effect and lay the logical foundation for the argument in vv. 7-8. Also note the progression from a general question in v. 3 to the âmeetingsâ of two animals (v. 4), to that of an animal and a human trap (v. 5), to a climax with the confrontation with the Lord (v. 6). Each of these meetings is disastrous.
4 Does a lion roar in the woods if he has not cornered his prey?#tn Heb âwithout having prey [or âfoodâ].â
Does a young lion bellow from his den if he has not caught something?
5 Does a bird swoop down into a trap on the ground if there is no bait?
Does a trap spring up from the ground unless it has surely caught something?
6 If an alarm sounds#tn Heb âIf the ramâs horn is blown.â in a city, do people not fear?#tn Or âtrembleâ (NASB, NIV, NCV); or âshake.â
If disaster overtakes a#tn Heb âis inâ; NIV, NCV, NLT âcomes to.â city, is the Lord not responsible?#tn Heb âhas the Lord not acted?â
7 Certainly the sovereign Lord does nothing without first revealing his plan to his servants the prophets.
8 A lion has roared!#sn The roar of the lion is here a metaphor for impending judgment (see 1:2; cf. 3:4, 12). Verses 7-8 justify Amosâ prophetic ministry and message of warning and judgment. The people should expect a prophetic message prior to divine action. Who is not afraid?
The sovereign Lord has spoken! Who can refuse to prophesy?#sn Who can refuse to prophesy? When a message is revealed, the prophet must speak, and the news of impending judgment should cause people to fear.
Samaria Will Fall
9 Make this announcement in#tn Heb âonâ or âoverâ (also later in this verse). the fortresses of Ashdod
and in the fortresses in the land of Egypt.
Say this:
âGather on the hills around Samaria!#sn Samaria might refer here both to the region and to the capital city (later known as Sebaste). On the other hand, there actually are hills that surround the mound upon which the city was built. The implication is that the nations can come and sit and see from those hills the sin of the capital city and its judgment.map For location of the city see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1.
Observe the many acts of violence#tn The Hebrew noun carries the nuance of âpanicâ or âconfusion.â Here it refers metonymically to the violent deeds that terrorize the oppressed. taking place within the city,#tn Heb âin her midstâ (so NAB, NASB); NIV âamong her people.â
the oppressive deeds#tn The translation assumes the form is an abstract plural (see Job 35:9; Eccl 4:1). Another option is to understand the form as a substantival passive participle and translate, âthe oppressedâ (so KJV). occurring in it.â#tn Heb âwithin her.â
10 âThey do not know how to do what is right.â (The Lord is speaking.)
âThey store up#tn Heb âthose who.â the spoils of destructive violence#tn Heb âviolence and destruction.â The expression âviolence and destructionâ stand metonymically for the goods the oppressors have accumulated by their unjust actions. in their fortresses.
11 Therefore,â says the sovereign Lord, âan enemy will encircle the land.#tc The MT reads âan enemy and around the land.â It is also possible to take the MT as an exclamation (âan enemy, and all about the land!â; see S. M. Paul, Amos [Hermeneia], 118; NJPS; cf. NLT).Most scholars and versions emend the text to ŚÖ°ŚĄŚÖčŚÖ”Ś (yĂżsovev, Polel imperfect), âwill encircle.â
He will take away your power;#tn Heb âHe will bring down your power from you.â Some emend the text to read âYour power will be brought down from you.â The shift, however, from an active to a passive sense also appears at 3:14 (âI will destroy Bethelâs altars. The horns of the altar will be cut off.â) The pronouns (âyourâŠyouâ) are feminine singular, indicating that the personified city of Samaria is addressed here. Samariaâs âpowerâ here is her defenses and/or wealth.
your fortresses will be looted.â
12 This is what the Lord says:
âJust as a shepherd salvages from the lionâs mouth a couple of leg bones or a piece of an ear,
so the Israelites who live in Samaria will be salvaged.#sn The verb translated salvaged, though often used in a positive sense of deliverance from harm, is here employed in a sarcastic manner. A shepherd would attempt to salvage part of an animal to prove that a predator had indeed killed it. In this way he could prove that he had not stolen the missing animal and absolve himself from any responsibility to repay the owner (see Exod 22:12-13).
They will be left with just a corner of a bed,#tn Heb âwith a corner of a bed.â
and a part#tn The meaning of the Hebrew word ŚÖŒÖ°ŚÖ¶Ś©ŚÖ¶Ś§ (dĂżmesheq), which occurs only here, is uncertain. If not emended, it is usually related to the term Ö·ŚÖŒŚÖŒÖ¶Ś©ŚÖ¶Ś§ (dammeseq) and translated as the âDamask linensâ of the bed (cf. NASB âthe coverâ) or as âin Damascusâ (so KJV, NJB, NIV). The differences in spelling (Damascus is spelled correctly in 5:27), historical considerations, and the word order make both of these derivations unlikely. Many emendations have been proposed (e.g., âa part from the foot [of a bed],â based on a different division of the Hebrew letters (cf. NEB, NRSV); âon the edge,â based on a Hebrew term not attested in the Bible (NKJV). Some suggest a resemblance to an Akkadian term which means âsideboard [of a bed],â which is sometimes incorrectly rendered âheadboardâ (NJPS; see S. M. Paul, Amos [Hermeneia], 121-22). Most likely another part of a bed or couch is in view, but it is difficult to be more specific. of a couch.â
13 Listen and warn#tn Or âtestify against.â the family#tn Heb âhouse.â of Jacob!#tn These words are spoken to either the unidentified heralds addressed at the beginning of v. 9, or to the Egyptians and Philistines (see v. 9b). Another possibility is that one is not to look for a specific addressee but rather appreciate the command simply as a rhetorical device to grab the attention of the listeners and readers of the prophetic message.
The sovereign Lord, the God who commands armies,#tn Traditionally, âthe God of hosts.â is speaking!
14 âCertainly when#tn Heb âin the day.â I punish Israel for their#tn Heb âhis.â With the referent âIsraelâ here, this amounts to a collective singular. covenant transgressions,#tn Traditionally, âtransgressions, sins,â but see the note on the word âcrimesâ in 1:3.
I will destroy#tn Heb âpunishâ (so NASB, NRSV). Bethelâs#map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3. altars.
The horns#sn The horns of an ancient altar projected upwards from the four corners and resembled an animalâs horns in appearance. Fugitives could seek asylum by grabbing hold of these corners (see Exod 21:14; 1 Kgs 1:50; 2:28). When the altarâs horns were cut off, there would be no place of asylum left for the Lordâs enemies. of the altar will be cut off and fall to the ground.
15 I will destroy both the winter and summer houses.#tn Heb âthe winter house along with the summer house.âsn Like kings, many in Israelâs wealthy class owned both winter and summer houses (cf. 1 Kgs 21:1,18; Jer 36:22). For a discussion of archaeological evidence relating to these structures, see P. King, Amos, Hosea, Micah, 64-65.
The houses filled with ivory#tn Heb âhouses of ivory.â These houses were not made of ivory, but they had ivory panels and furniture decorated with ivory inlays. See P. King, Amos, Hosea, Micah, 139-48. will be ruined,
the great#tn Or âmany,â cf. NAB âtheir many rooms.â houses will be swept away.â#tn The translation assumes the form is from the Hebrew verb ŚĄÖžŚ€ÖžŚ (safah, âto sweep awayâ) rather than ŚĄŚÖŒŚŁ (suf, âto come to an endâ), which is the choice of most versions. Either option effectively communicates the destruction of the structures.
The Lord is speaking!
Tans Gekies:
:
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Deel
Kopieer
Wil jy jou kleurmerke oor al jou toestelle gestoor hĂȘ? Teken in of teken aan
1996 - 2007 by Biblical Studies Press, LLC