Discovery BoxAmos 2:7 
Context2:7 They trample 1 on the dirt-covered heads of the poor; 2
they push the destitute away. 3
A man and his father go to the same girl; 4
in this way they show disrespect 5 for my moral purity. 6
Amos 4:2
Context4:2 The sovereign Lord confirms this oath by his own holy character: 7
“Certainly the time is approaching 8
when you will be carried away 9 in baskets, 10
every last one of you 11 in fishermen’s pots. 12
Amos 5:19
Context5:19 Disaster will be inescapable, 13
as if a man ran from a lion only to meet a bear,
then escaped 14 into a house,
leaned his hand against the wall,
and was bitten by a poisonous snake.
Amos 7:10
Context7:10 Amaziah the priest of Bethel 15 sent this message 16 to King Jeroboam of Israel: “Amos is conspiring against you in the very heart of the kingdom of Israel! 17 The land cannot endure all his prophecies. 18
1 tn Most scholars now understand this verb as derived from the root II שָׁאַף (sha’af, “to crush; to trample”), an alternate form of שׁוּף (shuf), rather than from I שָׁאַף (sha’af, “to pant, to gasp”; cf. KJV, ASV, NASB).
2 tn Heb “those who stomp on the dirt of the ground on the head of the poor.” It is possible to render the line as “they trample the heads of the poor into the dust of the ground,” thereby communicating that the poor are being stepped on in utter contempt (see S. M. Paul, Amos [Hermeneia], 79-80). The participial form הַשֹּׁאֲפִים (hasho’afim) is substantival and stands in apposition to the pronominal suffix on מִכְרָם (mikhram, v. 6b).
sn The picture of the poor having dirt-covered heads suggests their humiliation before their oppressors and/or their sorrow (see 2 Sam 1:2; 15:32).
3 tn Heb “they turn aside the way of the destitute.” Many interpreters take “way” to mean “just cause” and understand this as a direct reference to the rights of the destitute being ignored. The injustice done to the poor is certainly in view, but the statement is better taken as a word picture depicting the powerful rich pushing the “way of the poor” (i.e., their attempt to be treated justly) to the side. An even more vivid picture is given in Amos 5:12, where the rich are pictured as turning the poor away from the city gate (where legal decisions were made, and therefore where justice should be done).
4 sn Most interpreters see some type of sexual immorality here (cf. KJV, NASB, NIV, NCV, NRSV, TEV, CEV, NLT), even though the Hebrew phrase הָלַךְ אֶל (halakh ’el, “go to”) never refers elsewhere to sexual intercourse. (The usual idiom is בוֹא אֶל [bo’ ’el]. However, S. M. Paul (Amos [Hermeneia], 82) attempts to develop a linguistic case for a sexual connotation here.) The precise identification of the “girl” in question is not clear. Some see the referent as a cultic prostitute (cf. NAB; v. 8 suggests a cultic setting), but the term נַעֲרָה (na’arah) nowhere else refers to a prostitute. Because of the contextual emphasis on social oppression, some suggest the exploitation of a slave girl is in view. H. Barstad argues that the “girl” is the hostess at a pagan מַרְזֵחַ (marzeakh) banquet (described at some length in 6:4-7). In his view the sin described here is not sexual immorality, but idolatry (see H. Barstad, The Religious Polemics of Amos [VTSup], 33-36). In this case, one might translate, “Father and son go together to a pagan banquet.” In light of this cultic context, F. I. Andersen and D. N. Freedman argue that this is a reference to a specific female deity (“the Girl”) and correlate this verse with 8:14 (Amos [AB], 318-19).
5 tn Or “pollute”; “desecrate”; “dishonor.”
6 tn Heb “my holy name.” Here “name” is used metonymically for God’s moral character or reputation, while “holy” has a moral and ethical connotation.
7 tn Heb “swears by his holiness.”
sn The message that follows is an unconditional oath, the fulfillment of which is just as certain as the
8 tn Heb “Look, certainly days are coming upon you”; NRSV “the time is surely coming upon you.”
9 tn Heb “one will carry you away”; NASB “they will take you away.”
10 tn The meaning of the Hebrew word translated “baskets” is uncertain. The translation follows the suggestion of S. M. Paul (Amos [Hermeneia], 128), who discusses the various options (130-32): “shields” (cf. NEB); “ropes”; “thorns,” which leads to the most favored interpretation, “hooks” (cf. NASB “meat hooks”; NIV, NRSV “hooks”); “baskets,” and (derived from “baskets”) “boats.” Against the latter, it is unlikely that Amos envisioned a deportation by boat for the inhabitants of Samaria! See also the note on the expression “fishermen’s pots” later in this verse.
11 tn Or “your children”; KJV “your posterity.”
12 tn The meaning of the Hebrew expression translated “in fishermen’s pots” is uncertain. The translation follows that of S. M. Paul (Amos [Hermeneia], 128), who discusses the various options (132-33): “thorns,” understood by most modern interpreters to mean (by extension) “fishhooks” (cf. NASB, NIV, NRSV); “boats,” but as mentioned in the previous note on the word “baskets,” a deportation of the Samaritans by boat is geographically unlikely; and “pots,” referring to a container used for packing fish (cf. NEB “fish-baskets”). Paul (p. 134) argues that the imagery comes from the ancient fishing industry. When hauled away into exile, the women of Samaria will be like fish packed and transported to market.
sn The imagery of catching fish in connection with the captivity of Israel is also found in Jer 16:16 and Hab 1:14.
13 tn The words “Disaster will be inescapable” are supplied in the translation for clarification.
14 tn Heb “went” (so KJV, NRSV).
15 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
16 tn The direct object of the verb translated “sent” is elided in the Hebrew text. The words “this message” are supplied in the translation for clarity and for stylistic reasons.
17 tn Heb “in the middle of the house of Israel.”
18 tn Heb “words.”
