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1Woe to those who live in ease in Zion,[#tn On the Hebrew term הוֹי (hoy; “ah, woe”) as a term of mourning, see the notes in 5:16, 18.; #sn Zion is a reference to Jerusalem.]
to those who feel secure on Mount Samaria.
They think of themselves as the elite class of the best nation.
The family of Israel looks to them for leadership.
2They say to the people:[#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.]
“Journey over to Calneh and look at it!
Then go from there to Hamath-Rabbah!
Then go down to Gath of the Philistines!
Are they superior to our two kingdoms?
Is their territory larger than yours?”
3You refuse to believe a day of disaster will come,[#tn Heb “those who push away a day of disaster.”]
but you establish a reign of violence.
4They lie around on beds decorated with ivory,[#tn Heb “beds of ivory.”]
and sprawl out on their couches.
They eat lambs from the flock,
and calves from the middle of the pen.
5They sing to the tune of stringed instruments;[#tn The meaning of the Hebrew verb פָּרַט (parat), which occurs only here in the OT, is unclear. Some translate “strum,” “pluck,” or “improvise.”; #tn Heb “upon the mouth of,” that is, “according to.”; #sn The stringed instruments mentioned here are probably harps (cf. NIV, NRSV) or lutes (cf. NEB).]
like David they invent musical instruments.
6They drink wine from sacrificial bowls,[#sn Perhaps some religious rite is in view, or the size of the bowls is emphasized (i.e., bowls as large as sacrificial bowls).]
and pour the very best oils on themselves.
Yet they are not concerned over the ruin of Joseph.
7Therefore they will now be the first to go into exile,[#tn Heb “they will go into exile at the head of the exiles.”]
and the religious banquets where they sprawl on couches will end.
8The sovereign Lord confirms this oath by his very own life.[#tn Heb “swears by his life”; or “swears by himself.”]
The Lord , the God who commands armies, is speaking:
“I despise Jacob’s arrogance;
I hate their fortresses.
I will hand over to their enemies the city of Samaria and everything in it.”
9If ten men are left in one house, they too will die.
10When their close relatives, the ones who will burn the corpses, pick up their bodies to remove the bones from the house, they will say to anyone who is in the inner rooms of the house, “Is anyone else with you?” He will respond, “Be quiet! Don’t invoke the Lord ’s name!”[#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” (NASB “undertaker”; cf. also CEV). See S. M. Paul, Amos (Hermeneia), 215-16.; #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, ‘Be quiet 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.]
11Indeed, look! The Lord is giving the command.[#tn Or “is issuing the decree.”]
He will smash the large house to bits,
and the small house into little pieces.
12Can horses run on rocky cliffs?
Can one plow the sea with oxen?
Yet you have turned justice into a poisonous plant,
and the fruit of righteous actions into a bitter plant.
13You are happy because you conquered Lo-Debar.[#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.]
You say, “Did we not conquer Karnaim by our own power?”
14“Look! I am about to bring a nation against you, family of Israel.”[#tn Or “raise up” (KJV, NASB); NIV “stir up.”; #tn Heb “house.”]
The Lord , the God who commands armies, is speaking.
“They will oppress you all the way from Lebo-Hamath to the Stream of the Arabah.”