Amos 2

Amos 2:1-3

Amos 2:1-3. Moab. The Moabites inhabited the elevated and fertile table-land (Heb. Mîshôr, “level plain,” Deuteronomy 3:10 &c.), on the east of the Dead Sea. By the Israelites, the deep chasm formed by the torrent Arnon was regarded as the northern boundary of Moab: for shortly before Israel’s arrival on the east of Jordan, Sihon, king of the Amorites, had forced the Moabites to retire from their possessions north of the Arnon; and the Israelites, defeating Sihon, occupied his territory, which was afterwards allotted to the pastoral tribe of Reuben (Numbers 21:24-25; Numbers 32:37 f.). Reuben, however, was not strong enough to retain possession of the region thus assigned to it; and hence many of the cities mentioned in Joshua 13:15-21, as belonging to Reuben, are alluded to by Isaiah (ch. 15, 16), and other later writers, as in the occupation of Moab.

Moab, like the Ammonites, was subdued by David (2 Samuel 8:1-2), though it must have recovered its independence, probably at the division of the kingdom. From the Inscription of Mesha (2 Kings 3:4), found in 1869 at Dibon, and known commonly as the ‘Moabite Stone,’ we learn that Omri re-subjugated Moab, but that during the reign of his son Ahab it revolted, and regained its independence (cf. 2 Kings 1:1; 2 Kings 3:5).

The Inscription states particulars of the revolt: Mesha, for instance, expelled the men of Gad from ‘Aṭ ?ârôth, took Nìbo by storm, and rebuilt (or fortified) the principal cities of Moab (see a translation of the Inscription in R.P[139][140] ii.194 ff., or in the present writer’s Notes on the Hebrew Text of the Books of Samuel, p. lxxxv ff.). The language of Moab differed only dialectically from Hebrew. From the allusions in the O.T. the Moabites appear to have been a wealthy and prosperous people, hardly inferior in civilization to Israel itself. The abundant vineyards of Moab are noticed by Isaiah (Isaiah 16:8-10): the fertility of its pastures may be inferred from the large tribute of wool paid annually to Israel before its revolt (2 Kings 3:4; cf. Isaiah 16:1). The prophets allude to the independent, encroaching temper shewn by Moab in its relations with Israel (Isaiah 16:6; Zephaniah 2:10; Jeremiah 48:29; Jeremiah 48:42): no doubt attempts were frequently made by the Moabites to gain possession of the cities claimed by Reuben or Gad. [139] .P. … Records of the Past, first and second series, respectively. [140] … Records of the Past, first and second series, respectively.

Amos 2:2

2. the palaces of Kerioth] more exactly Ḳ ?eriyyoth: named here and Jeremiah 48:41 (cf. Jeremiah 48:24) as a representative city of Moab, and hence evidently a considerable place, if not the capital of Moab. Mesha, also, in a passage of his Inscription (lines 10–13), sufficiently interesting to extract in full, speaks of it in terms implying that it was a place of importance, possessing a sanctuary of the national god (Numbers 21:29; 1 Kings 11:7), and a royal residence: “And the men of Gad had dwelt in the land of Ataroth (Numbers 32:3; Numbers 32:34) from of old; and the king of Israel built for himself Ataroth. And I fought against the city, and took it. And I slew all [the people of] the city, a gazing-stock [cf. Nahum 3:6] to Chĕ ?mτsh, and to Moab.

And I brought back [or, took captive] thence the altar-hearth of Davdoh (?), and I dragged it before Chĕ ?mτsh in Ḳ ?eriyyoth.” From the fact that, notwithstanding its importance, it is not mentioned in the long enumeration of Moabite cities in Isaiah 15-16, and that conversely where Ar, the capital of Moab, is named, Ḳ ?eriyyoth is not mentioned, it has been supposed by many that Ar and Ḳ ?eriyyoth were different names of the same place. Its situation is uncertain, though, if it was identical with Ar, it will have lain somewhere on the N. or N.E. border of Moab, in the valley of the Arnon (see Deuteronomy 2:9; Deuteronomy 2:18). and Moab shall die with tumult, with shouting, and with the sound of the horn] The nation is personified, and pictured here as dying, under the assault of its foes, as in Isaiah 25:11 it is pictured as drowning. The tumult is the confused roar, or din, of the fray (cf. Hosea 10:14; Psalms 74:23; the same word, of a distant roar of a great multitude, or of rushing waters, Isaiah 17:12-13): the shouting, as Amos 1:14, is that of the attacking foe, parallel with die shτphβr or horn, calling them on, as Jeremiah 4:19 (‘the shouting of battle’), Zephaniah 1:16, Job 39:25. The shpτhβr was the curved horn of a cow or ram, to be carefully distinguished from the long straight metal ḥ ?atzτtzerβh, or trumpet, with expanding mouth, represented on Jewish coins, and on the Arch of Titus (Stainer, Music of the Bible, p. 131; in use also among the Assyrians, ib. p. 132 f.). The shτphβr was principally, and in early Israel perhaps entirely, used for secular purposes, chiefly to give signals in war (Judges 3:27; 2 Samuel 2:28; 2 Samuel 20:1, &c., and here), or to raise an alarm (see on Amos 3:6), sometimes also to announce or accompany an important public event, such as an accession (1 Kings 1:34; 1 Kings 1:39), or other joyous occasion (2 Samuel 6:15[142]; cf. Psalms 47:5): as a sacred instrument it is mentioned rarely, and mostly, if not entirely, in later writers (Psalms 81:4; Psalms 98:6; Psalms 150:3; 2 Chronicles 15:14; cf. Leviticus 23:24; Leviticus 25:9, and Joe 2:15). The ḥ ?atzτtzerβh, on the other hand, appears rarely as a secular instrument (Hosea 5:8; 2 Kings 11:14), but often, especially in later times, in the Chronicler’s descriptions of religious ceremonies, as a sacred, instrument (2 Kings 12:13; 1 Chronicles 13:8; 1 Chronicles 15:28 [added to the earlier narrative of 2 Samuel 6:5; 2 Samuel 6:15]; 2 Chronicles 15:14; 2 Chronicles 20:28; Ezra 3:10, &c.; cf. Numbers 10:3-9).

The two words are very unfortunately confused in the English version, except where they occur together, when shτphβr is rendered ‘cornet’ (e.g. Hosea 5:8; Psalms 98:6; 1 Chronicles 15:28; 2 Chronicles 15:14). Comp. Stainer, Music of the Bible, p. 127; Nowack, Heb. Arch. i. 277 f. [142] Note that the shτphβr is here in the hands of lay Israelites.Shτphβrs as used in a modern synagogue, on New Year’s Day (Leviticus 23:24, Numbers 29:1), and at the close of the Day of Atonement (Leviticus 25:9). (From Engel’s Music of the Most Ancient Nations, 1870, p. 293.)Two silver ḥ ?atzτtzerahs (Numbers 10:2), as figured on the Arch of Titus, in front of the Table of Shewbread. (From the Speaker’s Commentary, i. 363. Comp. Reland, De Spoliis Templi, 1716, p. 70.)

Amos 2:3

3. the judge] Why is the judge mentioned rather than, as would naturally be expected, the king? One answer is that Moab was at this time subject to Jeroboam II., and hence there was no ‘king’ of Moab, but only an Israelitish deputy or governor. The terms of 2 Kings 14:25 (which describes how Jeroboam II. recovered the old territory of Israel, as far as the Dead Sea) do not, however, prove that Moab was included in Jeroboam’s conquests: and Mesha, at the time when Moab was dependent upon Israel, is still spoken of as ‘king’ (2 Kings 3:4). More probably judge, as in Micah 5:1, is a designation of the king,—derived from the fact that the administration of justice among his subjects was one of the primary duties of an Oriental monarch (2 Samuel 8:15; 2 Samuel 15:2; 1 Kings 7:7; Jeremiah 21:12, &c.). Both Ammon and Moab are frequently mentioned in the Inscriptions that have been already referred to as paying tribute to the Assyrians,—Sanib of Ammon, and Salman of Moab, for instance, to Tiglath-pileser; Puduil of Ammon, and Kamoshnadab of Moab, to Sennacherib; and Mussuri, king of Moab, to Esarhaddon (K.A.T[143][144], pp. 258, 291, 356). Isaiah, in a striking prophecy, foretells invasion and disaster for Moab (Isaiah 15-16): Jeremiah, a century later, does the same, in a prophecy containing many reminiscences of the oracle of his great predecessor (ch. 48): he also prophesies against Ammon (Jeremiah 49:1-6). Ezekiel uttered prophecies against both nations (Ezekiel 25:1-11; cf. Ezekiel 21:28-32), charging them in particular with malicious exultation over Judah’s fall, and predicting their ruin. See also Zephaniah 2:8-10; and Isaiah 25:10 f. (post-exilic). [143] .A.T. … Eb. Schrader, Die Keilinschriften und das A. T., ed. 2, 1883 (translated under the title The Cuneiform Inscriptions and the O. T. 1885, 1888). The references are to the pagination of the German, which is given on the margin of the English translation. [144] … Eb. Schrader, Die Keilinschriften und das A. T., ed. 2, 1883 (translated under the title The Cuneiform Inscriptions and the O. T. 1885, 1888). The references are to the pagination of the German, which is given on the margin of the English translation.

Amos 2:4-5

4–5. Judah. The prophet now comes nearer home; and passes sentence on the Southern kingdom.

Amos 2:5

5. But I will send a fire upon Judah, &c.] hence, with verbal variations, Jeremiah 17:27 b. In the case of Judah, Amos’s threat did not take effect for more than a century and a half: the ‘fire’ did not ‘devour the palaces of Jerusalem’ until it was taken by the Chaldaeans in b.c. 586 (2 Kings 25:9). On the authenticity of these two verses, see p. 117 f.

Amos 2:6-16

Amos 2:6-16. The sin of Israel, and its punishment 6–16. At last Amos comes to Israel. The Israelites might listen with equanimity, or even with satisfaction, whilst their neighbours’ faults were being exposed: but they now find that precisely the same standard is to be applied to themselves. The stereotyped form is not preserved after the first verse; both the indictment and the punishment being developed at much greater length than in the case of any of the previous nations. The indictment (Amos 2:6-8) consists of four counts: 1. maladministration of justice; 2. oppression of the poor; 3. immorality; 4. inordinate self-indulgence, practised in the name of religion—all, in view of the signal favours conferred by Jehovah upon Israel in the past, aggravated by ingratitude (Amos 2:9-12). The judgement, viz. defeat and flight before the foe, follows in Amos 2:13-16.

Amos 2:7

7. That pant after the dust of the earth on the head of the poor] The expression is a singular one; but, if the text be sound, the meaning is probably (Hitzig, Pusey, Duhm), “who are so avaricious that they are eager even to secure the dust strewn upon their heads by the poor, in token of their distress,”—whether after an unjust condemnation, or any other misfortune. Dust on the head was a sign of grief or misfortune: see e.g. 2 Samuel 1:2; 2 Samuel 15:32; Lamentations 2:10. Others (Keil, Gunning) think the meaning is merely, Who are eager to see dust on the head of the poor, i.e. to see them reduced to a state of misery. The former explanation involves a thought which, it must he owned, is somewhat far-fetched; but it is more exact exegetically than the second. Jerome, pronouncing the verb differently (shβphξm, for shτ’γphξm), and not expressing the prep. on, renders; “Who crush (Genesis 3:15; Psalms 94:5, Targ.) the heads of the poor upon the dust of the earth,”—a forcible metaphor (cf.

Isaiah’s ‘grind the faces of the poor,’ Amos 3:15), and Micah’s ‘strip the flesh off their bones,’ Amos 3:2-3) for oppression. This yields a good sense, and may be the original text. Wellh. also reads crush, omitting ‘upon the dust of the earth’ (cf. Amos 8:4, “Who pant after [or crush] die needy”); but if these words are not genuine, it is difficult to understand how they found their way into the text.—The word rendered poor (dal) is lit. thin (of kine, Genesis 41:19, of Amnon, 2 Samuel 13:4); fig. reduced in circumstances, poor, Exodus 23:3, and frequently. turn aside the way of the meek] place hindrances in their way, thwart their purposes, oblige them to turn aside from the path that they would naturally follow, to land them in difficulties. Cf. Job 24:4, “and turn aside the needy from the way” (mentioned among other acts of high-handed oppression). By the meek are meant the humble-minded servants of Jehovah, who by character, and often also by circumstances, were unable to protect themselves against the oppressions or persecutions of a worldly-minded aristocracy, and who, especially in the Psalms, are often alluded to as both deserving and receiving Jehovah’s care. In Isaiah 32:7 they are the victims of the unscrupulous intriguer; in Isaiah 29:19 they are described as able by the overthrow of injustice (Isaiah 29:20-21) to rejoice thankfully in their God; in Isaiah 11:4 the Messianic king judges their cause with righteousness. They are named, as here, in parallelism with the ‘poor’ (dal) in Isaiah 11:4, and with the ‘needy’ (ebhyτn) in Isaiah 29:19; Isaiah 32:7; Psalms 9:19; Job 24:4; see also Isaiah 61:1; Psalms 22:26; Psalms 34:2; Psalms 37:11; Psalms 76:9. will go in] go (R.V.) i.e. resort: the verb is not the one (bβ) used in Genesis 16:4, &c. ‘Will go’ means ‘are in the habit of going’: will having the same force as in Proverbs 19:6; Proverbs 19:24; Proverbs 20:6 &c.); but it is better omitted in translation. unto the same maid] to a girl: the art. is generic, and, as such, is properly represented in English by the indef. article: the enormity lies not in its being an exaggeration of ordinary immorality (1 Corinthians 5:1), but in the frequency and publicity with which it was practised: father and son are thus found resorting to the same spots. The allusion is in all probability not to common immorality, but to immorality practised in the precincts of a temple, especially in the service of Ashtoreth, as a means by which the worshippers placed themselves under the patronage and protection of the goddess; a singular and revolting practice, found in many Semitic religions, and frequently alluded to in the Old Testament. The persons attached to a temple who prostituted themselves with the worshippers were called Kĕ ?dηshτth, i.e. sacred or dedicated (to the deity in question): see Genesis 38:21-22 and (in N. Israel) Hosea 4:14; and comp. the masc. Kμdηshξm, 1 Kings 14:24; 1 Kings 15:12; 1 Kings 22:46; 2 Kings 23:7 (under Manasseh, even in the Temple at Jerusalem). Deuteronomy 23:17 forbids Israelites (of either sex) to be made such temple-prostitutes.

Comp. in Babylon Hdt. 1. 199, Bar 6:43, Strabo xvi. 1, 20, in Byblus, Lucian, De dea Syria, § 4, in Cyprus (in the service of the Cyprian Aphrodite, who corresponded to Ashtoreth), Hdt. I. 199 end, Clem. Alex. Protrep. pp. 12, 13; see also the present writer’s note on Deuteronomy 23:17 f. to profane my holy name] in order to profane &c.: it ought to have been so clear to them that such practices were contrary to Jehovah’s will that Amos represents them as acting in deliberate and intentional contravention of it. To profane Jehovah’s name is an expression used more especially in the “Law of Holiness” (Leviticus 17-26), and by Ezekiel. Jehovah is Israel’s Owner; and as such, His name is ‘called over it’ (see on Amos 9:12): hence the name is said to be ‘profaned,’ when something is done bringing it into discredit, or, in virtue of His connexion with Israel, derogatory to Him: for instance, by the worship of Molech (Leviticus 18:21; Leviticus 20:3), perjury (Leviticus 19:12), the humiliation of Israel in exile (Isaiah 48:11; Ezekiel 20:9; Ezekiel 20:14; Ezekiel 36:20-23).

Amos 2:8

8. The self-indulgence, practised by the worldly-minded Israelites in the name of religion, and at the expense of the poor. upon clothes laid to pledge by every altar] R.V. beside every altar upon clothes taken in pledge. To be understood in connexion with the last clause: the carnally-minded Israelites visit their sanctuaries for the purposes indicated in Amos 2:7; they lay themselves down there, with their partners in sin (Hosea 4:14), beside the altars; and to aggravate their offence they repose, not on their own garments, but on garments which they have taken in pledge from men poorer than themselves, and which, in contravention of the Law, Exodus 22:26 f., they have neglected to return before nightfall. The large square outer garment, or cloak, called the salmah, thrown round the person by day, was used as a covering at night; and hence the provision that, if a poor man (whose sole covering it probably would be) were obliged to pawn it, it should be restored to him for the night. every altar] Not only at Beth-el (Amos 3:14), Gilgal, and Dan (Amos 3:4 f., Amos 8:14), but also, no doubt, at local sanctuaries in many other parts of the land: comp. Hosea 8:11; Hosea 10:1-2; Hosea 10:8; Hosea 12:11. drink the wine of the condemned] R.V. drink the wine of such as have been fined: the fines which they have received—if not, as the context suggests, unjustly extorted—from persons brought before them for some offence, are spent by them in the purchase of wine, to be consumed at a sacrificial feast in their temples. The peace-or thank-offering was followed by a sacred meal, in which the worshippers partook of such parts of the sacrificial victim as were not presented upon the altar or did not become the perquisite of the priest; and at such meals wine would naturally be drunk: cf. (in the same connexion) “to eat and drink,” Exodus 24:11; Exodus 32:6; Numbers 25:2; Judges 9:27 (“in the house of their god”); also 1 Samuel 1:24; 1 Samuel 10:3. For fined cf. Exodus 21:22, Deuteronomy 22:19 (A. V., R.V. amerce), Proverbs 17:26 (see R.V. marg.). god] or gods, the Hebrew being ambiguous (as is sometimes the case with this word). It is not certain whether the practices referred to were carried on in sanctuaries nominally dedicated to Jehovah, but desecrated by the admixture of heathen rites (as the temple at Jerusalem was in Manasseh’s day), or in sanctuaries avowedly consecrated to Baal (2 Kings 10:21 ff; 2 Kings 11:18) or other Canaanitish deities.

Amos 2:9-12

9–12. The ingratitude shewn by Israel, in thus dishonouring its Lord and Benefactor.

Amos 2:10

10. Also I brought you up, &c.] as before, “And I (emph.)” &c. The providential guidance in the wilderness is instanced as a further motive to obedience, the appeal to it being made the more forcible and direct, by the change from the 1st to the 2nd person. Comp. the same motive, Deuteronomy 6:12, Hosea 13:4 (R.V. marg.), and elsewhere. forty years] Deuteronomy 2:7; Deuteronomy 8:2; Deuteronomy 29:5 (in nearly the same phrase) &c.

Amos 2:11-12

11–12. Further marks of God’s favour. He had not only bestowed on them material blessings; He had provided also for their moral and spiritual needs: He had raised up among them prophets to declare His will, and Nazirites to be examples of abstemious and godly living. But they had refused to listen to either.

Amos 2:12

12. But the Israelites had refused to respect either. They had tempted the Nazirites to break their vow; and had striven to silence the prophets. Ye shall not prophesy] Cf. 1 Kings 22:13-28 (Micaiah); Amos 7:13; Amos 7:16; Hosea 9:8; Isaiah 30:10-11; Micah 2:6; Jeremiah 11:21; Jeremiah 20:7-10.

Amos 2:13-16

13–16. The retribution.

Amos 2:14-16

14–16. A disaster, in which neither the swiftest nor the best equipped warrior will be able to escape, brings the kingdom of Israel to its end. Therefore] simply And (as R.V.). the flight shall perish from the swift] rather place of flight, refuge; for perish from we should say fail (R.V. marg.). The idiom used occurs elsewhere, viz. Jeremiah 25:35; Job 11:20 (see R.V. marg.); Psalms 142:4 (A.V. “refuge failed me”). the strong shall not strengthen his force] i.e. not collect his powers; he will be unmanned in presence of the foe. the mighty] or the warrior. The word means specifically one mighty in war: see Isaiah 3:2; Jeremiah 46:6; Jeremiah 46:12; Isaiah 42:13; Nahum 2:4 (noticing in each case the context): in the plural it is the term used to denote David’s select band of warriors, 2 Samuel 16:6; 2 Samuel 23:8, &c.

Amos 2:15

15. stand] i.e. keep his place, or halt in the flight: so Nahum 2:8; Jeremiah 46:21. swift of foot] For this virtue of a warrior cf. 2 Samuel 1:23; 2 Samuel 2:18 (the same expression as here), 1 Chronicles 12:8. deliver himself] As the text stands, himself must be understood from the next clause: but it is better, with a change of vowel-points, to read yimmâlçṭ ?, which will itself mean ‘deliver himself.’

Amos 2:16

16. courageous] lit. strong (cognate with strengthen, Amos 2:14) of his heart: cf. Psalms 27:14; Psalms 31:24 (“Be firm; and let thy (your) heart shew strength,” i.e. let it take courage). Mighty, as Amos 2:14. naked] having thrown off everything, whether weapon, or armour, or article of dress, which might encumber him in his flight.