Hear this word
The phrase "Hear this word" is a call to attention, a divine imperative that demands the audience's focus. In Hebrew, the word "hear" is "שְׁמַע" (shema), which implies not just listening but also obeying. This is reminiscent of the Shema in Deuteronomy 6:4, a central declaration of faith in Judaism. The prophet Amos is urging the Israelites to not only listen but to internalize and act upon the message. This call to hear is a reminder of the covenant relationship between God and Israel, where hearing is linked to obedience and faithfulness.

O house of Israel
This phrase identifies the audience as the "house of Israel," referring to the Northern Kingdom during the divided monarchy period. Historically, this was a time of prosperity but also of moral and spiritual decline. The term "house" (Hebrew: "בֵּית" - bayit) signifies not just a physical dwelling but a lineage or family, emphasizing the collective identity and responsibility of the people. The Northern Kingdom, often characterized by idolatry and injustice, is being directly addressed, highlighting their accountability to God’s covenant.

this lamentation
The word "lamentation" (Hebrew: "קִינָה" - qinah) is a form of poetic expression used in mourning. It is a dirge, a song of sorrow, often associated with funerals or times of great distress. Amos is using this form to convey the seriousness of the message. The use of lamentation indicates that the situation is dire, and the prophet is mourning the spiritual death of the nation. This is not just a warning but an expression of deep grief over the impending judgment due to Israel's unfaithfulness.

I take up against you
The phrase "I take up against you" suggests a personal and direct confrontation. The Hebrew root "נָשָׂא" (nasa) means to lift or carry, indicating that Amos is bearing a heavy burden of prophecy. This is not merely a message from Amos but a divine pronouncement from God. The use of "against you" underscores the adversarial nature of the message; it is a charge or indictment against Israel for their sins. This reflects the role of the prophet as a mediator between God and the people, delivering a message that is both a warning and a call to repentance.

Fallen is Virgin Israel
The phrase "Fallen is Virgin Israel" is a poignant declaration of Israel's spiritual and moral collapse. The term "Virgin Israel" is significant, as it denotes purity and a special, chosen status before God. In Hebrew, "virgin" (בְּתוּלַת, betulat) implies a state of innocence and potential, suggesting that Israel was once in a covenant relationship with God, set apart for His purposes. The imagery of a "fallen" virgin underscores the tragedy of Israel's unfaithfulness and the resulting judgment. Historically, this reflects the period of the divided kingdom, where Israel (the Northern Kingdom) repeatedly turned away from God, leading to its eventual downfall.

never to rise again
This phrase emphasizes the finality of Israel's judgment. The Hebrew word for "never" (לֹא, lo) is an absolute negation, indicating that the consequences of Israel's actions are irreversible. The historical context here is crucial; Amos prophesied during a time of relative prosperity in Israel, yet he foresaw the impending Assyrian conquest that would decimate the nation. Theologically, this serves as a sobering reminder of the seriousness of sin and the reality of divine justice. However, from a broader biblical perspective, while the nation as it was known would not rise again, God's redemptive plan through the remnant and ultimately through Christ offers hope beyond judgment.

deserted in her own land
The imagery of being "deserted in her own land" speaks to the desolation and abandonment Israel would experience. The Hebrew root for "deserted" (נָטַשׁ, natash) conveys a sense of being forsaken or left behind. This reflects the historical reality of the Assyrian exile, where the land was left desolate, and the people were scattered. Spiritually, it illustrates the consequences of forsaking God, as Israel finds itself abandoned in the very land promised to them. This serves as a powerful warning about the dangers of idolatry and self-reliance, urging believers to remain faithful to God's covenant.

with no one to lift her up
The phrase "with no one to lift her up" highlights the helplessness and hopelessness of Israel's situation. The Hebrew verb for "lift up" (קוּם, qum) often implies restoration or raising up from a fallen state. In this context, it underscores the absence of any human or divine intervention to rescue Israel from its plight. Historically, this reflects the political and military impotence of Israel in the face of Assyrian aggression. Theologically, it points to the futility of relying on human strength or alliances instead of God. Yet, within the broader biblical narrative, it also foreshadows the ultimate lifting up that comes through Christ, who offers redemption and restoration to all who turn to Him.

For this is what the Lord GOD says
This phrase underscores the authority and divine origin of the message. The Hebrew term for "Lord GOD" is "Adonai Yahweh," emphasizing both the sovereignty and covenantal relationship God has with Israel. It is a reminder that the words following are not merely human predictions but divine declarations, carrying the weight of God's ultimate authority and truth.

The city that marches out a thousand strong
The imagery of a city sending out a thousand soldiers reflects a time of war or conflict. In ancient Israel, cities were often fortified and had their own militias. The number "thousand" symbolizes completeness or a large, formidable force. Historically, this reflects the confidence and self-reliance of Israel's military might, which they believed could protect them from any threat.

will have only a hundred left
This drastic reduction from a thousand to a hundred signifies a devastating loss. The Hebrew context here suggests a divine judgment where human strength and numbers are rendered ineffective. It serves as a sobering reminder of the futility of relying on human power without God's favor and protection.

and the town that marches out a hundred strong
A smaller town with a hundred soldiers represents a less formidable force compared to a city. Yet, even this smaller number, which might have been considered sufficient for local defense, is subject to the same divine judgment. This highlights that no community, regardless of size, is exempt from accountability before God.

will have only ten left
The reduction from a hundred to ten is even more severe proportionally than the previous example. The number ten, often seen as a complete set in biblical terms, here represents a remnant. This remnant is a recurring theme in Scripture, where God preserves a small group for His purposes, even amidst widespread judgment.

to the house of Israel
The "house of Israel" refers to the entire nation, emphasizing that this message is not just for individual cities or towns but for the collective people of God. Historically, this period was marked by Israel's disobedience and idolatry, leading to God's judgment. Yet, it also implies hope, as the concept of a remnant suggests that God’s covenant with Israel remains, and His ultimate purpose for them will be fulfilled.

For thus says the LORD
This phrase introduces a direct message from God, emphasizing the divine authority and urgency of the command. The Hebrew word for "LORD" here is "YHWH," the sacred and personal name of God, which underscores His covenant relationship with Israel. This introduction is a common prophetic formula, indicating that what follows is not merely human advice but a divine imperative. Historically, this reflects the period of the divided kingdom, where prophets like Amos were sent to call the people back to faithfulness.

to the house of Israel
The "house of Israel" refers to the Northern Kingdom, which had fallen into idolatry and social injustice. This phrase is significant as it identifies the audience of the prophecy, reminding them of their identity as God's chosen people. The term "house" implies a familial and covenantal relationship, which Israel has neglected. Archaeological findings from this period reveal a society that had become prosperous yet morally and spiritually corrupt, highlighting the need for this prophetic call.

Seek Me
The Hebrew word for "seek" is "darash," which implies a diligent pursuit or inquiry. This is not a casual or superficial search but a deep, intentional turning towards God. In the context of Amos, this call to "seek" is a call to repentance and a return to covenant faithfulness. It contrasts with the people's tendency to seek idols or rely on their own strength. Scripturally, seeking God is associated with life, blessing, and restoration.

and live
The promise of life is contingent upon seeking God. The Hebrew word "chayah" for "live" encompasses not just physical survival but a flourishing, abundant life in the presence of God. This reflects the Deuteronomic theme where obedience to God leads to life and blessing, while disobedience leads to death and curse. In the historical context of Amos, this was a call to avert impending judgment by returning to God. Theologically, it points to the ultimate life found in relationship with God, fulfilled in the New Testament through Jesus Christ.

But do not seek Bethel
The Hebrew word for "seek" here is "דָּרַשׁ" (darash), which implies a diligent search or inquiry. In the context of Amos, this is a call to avoid seeking false religious practices. Bethel, meaning "house of God," was once a place of divine encounter, but by Amos's time, it had become a center of idolatrous worship. Historically, Bethel was significant as a site where Jeroboam I set up a golden calf (1 Kings 12:28-29), leading Israel into sin. The admonition here is to turn away from corrupted worship and seek the true God.

do not go to Gilgal
"Gilgal" was another significant location in Israel's history, often associated with important events such as the Israelites' first encampment in the Promised Land (Joshua 4:19-20). However, by the time of Amos, Gilgal had become a place of ritualistic and empty religious practices. The Hebrew root "גָּלַל" (galal) means "to roll," symbolizing the rolling away of reproach (Joshua 5:9). Yet, Amos warns against going to Gilgal, indicating that the place had lost its spiritual significance and had become a center of apostasy.

do not journey to Beersheba
Beersheba, located in the southern part of Israel, was a site of patriarchal significance, associated with figures like Abraham and Isaac (Genesis 21:31, 26:23-33). The Hebrew root "שָׁבַע" (shava) means "to swear" or "to make an oath," reflecting the covenantal history of the place. However, Amos's warning suggests that even Beersheba had become a place of misplaced trust and idolatry. The journey to Beersheba symbolizes a futile search for God in places where He is no longer honored.

For Gilgal will surely go into exile
The phrase "will surely go into exile" uses the Hebrew verb "גָּלָה" (galah), meaning "to uncover" or "to go into captivity." This prophetic declaration underscores the certainty of judgment upon Gilgal. The historical context reveals that the Northern Kingdom of Israel, including places like Gilgal, would indeed face exile at the hands of the Assyrians. This serves as a warning of the consequences of persistent disobedience and idolatry.

and Bethel will come to nothing
The phrase "will come to nothing" translates the Hebrew "אָוֶן" (aven), which can mean "vanity" or "emptiness." Bethel, once a place of divine encounter, is prophesied to become insignificant and void of its former glory. This reflects the biblical theme that idolatry leads to emptiness and destruction. The historical and spiritual decline of Bethel serves as a sobering reminder of the futility of worshiping anything other than the one true God.

Seek the LORD
The Hebrew word for "seek" is "דָּרַשׁ" (darash), which implies a diligent pursuit or inquiry. In the context of Amos, this is a call to actively pursue a relationship with God, not merely a passive acknowledgment. Historically, Israel was in a period of spiritual decline, and this call to "seek" is a plea for repentance and return to covenant faithfulness. The emphasis is on a sincere and earnest search for God, which is a recurring theme throughout the Bible, urging believers to prioritize their relationship with the divine.

and live
The Hebrew word for "live" is "חָיָה" (chayah), which means to live, to have life, or to revive. This is not just a physical existence but a call to spiritual vitality and flourishing. In the context of Amos, it is a promise that seeking God will lead to true life, contrasting with the spiritual death that comes from idolatry and injustice. The historical backdrop is one of impending judgment, and this phrase offers hope and a way to avert disaster through genuine repentance and alignment with God's will.

or He will sweep through the house of Joseph
The "house of Joseph" refers to the Northern Kingdom of Israel, often associated with the tribes of Ephraim and Manasseh, descendants of Joseph. The imagery of God sweeping through suggests a powerful and unstoppable force, akin to a flood or a consuming fire. This is a warning of impending judgment due to the nation's persistent sin and rebellion. Archaeologically, this period was marked by social injustice and religious syncretism, and the prophet Amos warns that God's judgment is imminent unless there is a change.

like a fire
Fire in the Bible often symbolizes God's judgment and purification. The Hebrew word "אֵשׁ" (esh) conveys both destruction and the potential for renewal. In Amos, fire represents the consuming nature of God's wrath against sin. Historically, fire was a common method of warfare and destruction, making this a vivid and terrifying image for the original audience. Theologically, it underscores the seriousness of God's call to repentance and the consequences of ignoring it.

with no one to extinguish it
This phrase emphasizes the totality and inevitability of God's judgment if the people do not repent. The imagery of an unquenchable fire suggests that once God's judgment begins, it cannot be stopped by human means. This serves as a stark warning to the Israelites of the futility of relying on their own strength or alliances. Scripturally, it echoes other prophetic warnings where God's judgment is portrayed as overwhelming and inescapable, reinforcing the urgency of seeking the Lord.

You who turn
This phrase addresses the people directly, indicating a deliberate action. The Hebrew root for "turn" is "הָפַךְ" (haphak), which means to overturn or transform. This suggests a willful distortion of what is right and just. Historically, this reflects the societal corruption in Israel, where leaders and judges were perverting justice for personal gain.

justice
The Hebrew word for justice is "מִשְׁפָּט" (mishpat), which encompasses not only legal judgments but also the broader concept of moral and ethical rightness. In the context of ancient Israel, justice was a foundational principle of the covenant community, reflecting God's character and His expectations for His people.

into wormwood
"Wormwood" is translated from the Hebrew "לַעֲנָה" (la'anah), a bitter plant often associated with sorrow and calamity. This metaphor indicates that justice, which should be sweet and life-giving, has been corrupted into something bitter and harmful. The imagery of wormwood would resonate with the Israelites, as it was a common symbol of divine judgment and bitterness in the Old Testament.

and cast
The Hebrew root "שָׁלַךְ" (shalak) means to throw or hurl with force. This conveys a sense of disdain and rejection, emphasizing the active and intentional nature of the people's actions against righteousness. It suggests a complete disregard for what is holy and just.

righteousness
The word "righteousness" comes from the Hebrew "צְדָקָה" (tsedaqah), which refers to right relationships and ethical conduct according to God's standards. In the biblical context, righteousness is not merely personal piety but involves social justice and fairness, reflecting God's covenantal faithfulness.

to the ground
This phrase implies a degradation or devaluation of righteousness. The ground, or "אֶרֶץ" (eretz) in Hebrew, often symbolizes the lowest point or a place of humiliation. By casting righteousness to the ground, the people of Israel were not only neglecting God's commands but actively debasing them, leading to societal decay.

He who made
This phrase emphasizes the creative power of God, the ultimate Creator. The Hebrew word used here is "עָשָׂה" (asah), which means to make or to do. It signifies God's active role in creation, not as a distant architect but as an intimate craftsman. This creative act is not just a past event but a continuous process, reflecting God's ongoing involvement in the world.

the Pleiades and Orion
These are constellations, and their mention highlights God's sovereignty over the cosmos. The Pleiades, known as "כִּימָה" (kimah) in Hebrew, and Orion, "כְּסִיל" (kesil), were well-known star clusters in the ancient world. Their inclusion in this verse underscores the vastness of God's creation and His control over the universe. Historically, these constellations were associated with seasons and agricultural cycles, reminding the Israelites of God's provision and order.

who turns darkness into dawn
This phrase illustrates God's power over time and the natural order. The Hebrew word "הָפַךְ" (haphak) means to turn or transform, indicating God's ability to change circumstances. The transition from darkness to dawn symbolizes hope, renewal, and the promise of a new beginning. It reflects the biblical theme of light overcoming darkness, a motif that runs throughout Scripture, pointing ultimately to Christ as the Light of the World.

and darkens day into night
Here, the cycle of day and night is attributed to God's sovereign will. The Hebrew verb "חָשַׁךְ" (chashak) means to make dark, emphasizing God's control over the natural rhythms of life. This cycle is a reminder of God's faithfulness and the order He established in creation. It also serves as a metaphor for the spiritual realities of judgment and redemption, where God can bring both darkness and light into human experience.

who calls for the waters of the sea
This phrase highlights God's command over the elements. The Hebrew word "קָרָא" (qara) means to call or summon, indicating God's authority over the natural world. The sea, often a symbol of chaos and danger in ancient Near Eastern thought, is subject to God's voice. This reflects the biblical theme of God bringing order out of chaos, as seen in the creation narrative and the parting of the Red Sea.

and pours them over the face of the earth
This imagery of pouring water suggests abundance and provision. The Hebrew verb "שָׁפַךְ" (shaphak) means to pour out, indicating a generous and deliberate act. Water is essential for life, and its distribution over the earth signifies God's sustaining power and care for His creation. This act also serves as a reminder of God's judgment, as in the days of Noah, and His mercy, as in the provision of rain for crops.

the LORD is His name
This declaration affirms the identity and character of God. The name "LORD" is translated from "יְהוָה" (YHWH), the covenant name of God revealed to Moses. It signifies God's eternal, self-existent nature and His faithfulness to His promises. By concluding with this statement, the verse calls the reader to recognize and revere God's majesty and authority, encouraging trust and obedience in response to His revealed character.

He flashes destruction
The Hebrew word for "flashes" is "בָּרָק" (barak), which conveys a sudden, intense burst of energy, akin to lightning. This imagery suggests the swiftness and inevitability of God's judgment. In the context of Amos, a prophet who spoke against the social injustices and idolatry of Israel, this phrase underscores the divine power and authority that can dismantle human strength in an instant. Historically, the Israelites would have understood this as a reminder of God's control over nature and nations, echoing the plagues of Egypt and other Old Testament instances where God intervened decisively.

on the strong
The term "strong" here is derived from the Hebrew "עָצוּם" (atzum), indicating those who are mighty or powerful, often in a military or societal sense. In Amos's time, the "strong" would have been the leaders and influential figures who perpetuated injustice and oppression. This phrase serves as a warning that no amount of human strength or power can withstand the judgment of God. It is a call to humility and repentance, reminding believers that true strength lies in righteousness and obedience to God.

so that fury comes
The word "fury" is translated from the Hebrew "חֵמָה" (chemah), which denotes intense anger or wrath. This is not a capricious or unjust anger but a righteous response to sin and rebellion. In the biblical narrative, God's fury is often depicted as a purifying force, aimed at restoring justice and holiness. For the original audience, this would have been a sobering reminder of the consequences of turning away from God's commandments and the need for sincere repentance.

upon the fortress
The "fortress" refers to a place of security and defense, often a symbol of human pride and self-reliance. The Hebrew word "מִבְצָר" (mivtsar) suggests a fortified city or stronghold. In the ancient Near East, fortresses were seen as impenetrable, yet Amos declares that even these bastions of human achievement are vulnerable to God's judgment. This serves as a metaphor for the futility of relying on worldly power and wealth for protection. It calls believers to place their trust in God, who is the ultimate refuge and strength.

They hate him who reproves in the gate
The phrase "They hate him who reproves in the gate" speaks to the societal rejection of those who stand for justice and truth. In ancient Israel, the "gate" was not merely a physical entryway but a place of judgment and public discourse. It was where elders and leaders gathered to make decisions and settle disputes. The Hebrew word for "reproves" is "יוכיח" (yokhiakh), which implies correction or rebuke. This indicates that those who speak truth and call out injustice are often met with hostility. Historically, prophets and righteous leaders faced opposition when they challenged the status quo, a theme prevalent throughout the Bible. This verse calls believers to recognize the courage required to stand for righteousness, even when it is unpopular.

and they abhor him who speaks with integrity
The phrase "and they abhor him who speaks with integrity" further emphasizes the disdain for truth-tellers. The Hebrew word for "abhor" is "יתעבו" (yit'abu), suggesting a deep-seated loathing or disgust. "Integrity" in this context refers to honesty and moral uprightness. Throughout scripture, integrity is a hallmark of godly character, yet it often provokes animosity from those who benefit from deceit and corruption. This reflects a timeless truth: those who live by God's standards will face opposition from a world that often values convenience over conviction. The verse challenges believers to remain steadfast in their commitment to truth, regardless of societal pressures.

Therefore
This word serves as a transition, indicating a conclusion or consequence based on prior statements. In the context of Amos, it connects the judgment pronounced by God to the actions of the Israelites. The Hebrew word "לָכֵן" (lakhen) often introduces divine judgment, emphasizing the certainty and righteousness of God's response to injustice.

because you trample on the poor
The phrase highlights the social injustice prevalent in Israel. The Hebrew root "בּוּס" (bus) means to trample or crush, suggesting violent oppression. Historically, the poor in ancient Israel were often marginalized, and God's law explicitly commanded care for them (Deuteronomy 15:7-11). This phrase underscores the moral failure of the Israelites to uphold God's standards of justice and compassion.

and exact a tax of grain from him
This phrase refers to the exploitation of the poor through unjust taxation. The Hebrew word "מַשָּׂא" (massa) implies a burden or tribute. In ancient agrarian societies, grain was a primary commodity, and excessive taxation could lead to starvation. This exploitation is a direct violation of the covenantal laws meant to protect the vulnerable (Leviticus 19:13).

though you have built houses of hewn stone
The construction of "houses of hewn stone" signifies wealth and luxury, as such materials were costly and labor-intensive. The Hebrew "גָּזִית" (gazit) refers to cut or dressed stones, indicating permanence and opulence. This stands in stark contrast to the plight of the poor, highlighting the selfishness and misplaced priorities of the wealthy elite.

you will not dwell in them
This phrase is a prophetic declaration of judgment. Despite their efforts to secure comfort and status, the Israelites will not enjoy the fruits of their labor. This echoes the covenant curses found in Deuteronomy 28:30, where disobedience leads to loss and displacement, emphasizing the futility of wealth gained through injustice.

though you have planted pleasant vineyards
Vineyards symbolize prosperity and blessing in the Bible. The Hebrew "נֶחְמָד" (nechmad) means desirable or pleasant, indicating the quality and care invested in these vineyards. However, the focus here is on the irony that such efforts will not yield the expected joy or satisfaction due to divine judgment.

you will not drink their wine
Wine, often associated with celebration and abundance, will be denied to those who have acted unjustly. This phrase reinforces the theme of divine retribution, where the oppressors' anticipated pleasures are thwarted. It serves as a reminder of the biblical principle that true blessing comes from righteousness and obedience to God (Proverbs 10:22).

For I know
This phrase emphasizes God's omniscience. The Hebrew root "yada" conveys an intimate, comprehensive knowledge. God is not distant or unaware; He is fully cognizant of the actions and hearts of His people. This serves as a reminder that nothing is hidden from God, and His awareness is both a comfort and a warning.

your transgressions are many
The word "transgressions" comes from the Hebrew "pesha," which implies rebellion or a breach of trust. The multiplicity of transgressions indicates a habitual and systemic departure from God's laws. Historically, Israel was in a period of prosperity, yet their moral and spiritual decay was rampant, highlighting the danger of complacency in times of abundance.

and your sins are numerous
"Sins" here is derived from the Hebrew "chatta'ah," meaning to miss the mark. The repetition of "many" and "numerous" underscores the gravity and extent of their wrongdoing. This reflects a society deeply entrenched in sin, where deviation from God's standards has become the norm.

You oppress the righteous
The term "oppress" is from the Hebrew "ashaq," which means to exploit or crush. The "righteous" refers to those who live in accordance with God's laws. This phrase indicates a perversion of justice, where those who should be protected and honored are instead mistreated. It is a call to recognize the moral decay where power is used to harm rather than uphold justice.

taking bribes
"Bribes" in Hebrew is "shochad," which corrupts justice and perverts the course of fairness. In ancient Israel, the legal system was often conducted at the city gates, and bribery undermined the integrity of these proceedings. This highlights the moral corruption that had infiltrated the leadership and judicial systems.

and depriving the poor of justice at the gates
The "gates" were the place of legal transactions and judgments. "Depriving" comes from the Hebrew "natah," meaning to turn aside or pervert. The poor, often the most vulnerable in society, were denied justice, reflecting a societal failure to protect those in need. This phrase calls for a return to God's heart for justice and care for the marginalized, emphasizing the biblical mandate to defend the cause of the poor and needy.

Therefore
This word serves as a conclusion or result of the preceding verses, where Amos describes the rampant injustice and corruption in Israel. The Hebrew word used here is "לָכֵן" (lakhen), which often introduces a logical consequence. It signals that what follows is a direct response to the moral and social decay described earlier.

the prudent
The Hebrew term "מַשְׂכִּיל" (maskil) refers to someone who is wise, insightful, or discerning. In the context of Amos, the prudent are those who understand the gravity of the situation and the futility of speaking out against the pervasive evil. Their wisdom is not just intellectual but moral, recognizing the spiritual and ethical dimensions of their society's condition.

keep silent
The phrase "keep silent" comes from the Hebrew "יָדוּם" (yadum), which implies a deliberate choice to refrain from speaking. This silence is not out of fear or apathy but is a strategic decision. In a time when speaking out could lead to persecution or further injustice, the prudent choose silence as a form of protest or self-preservation.

in such times
This phrase highlights the specific historical and cultural context of Amos's prophecy. The "times" refer to a period of moral decay and social injustice in Israel. Archaeological findings and historical records from the 8th century BC corroborate the societal issues Amos addresses, such as economic disparity and corrupt leadership.

for the days are evil
The Hebrew word for "evil" is "רָעִים" (ra'im), which encompasses not only moral wickedness but also the resulting chaos and suffering. The "days" being described are characterized by systemic injustice and a departure from God's covenantal standards. This phrase echoes the broader biblical theme of discerning the times and understanding the spiritual battle between good and evil.

Seek good, and not evil
The phrase "Seek good, and not evil" is a direct call to action, urging the Israelites to pursue righteousness and reject wickedness. The Hebrew word for "seek" is "דָּרַשׁ" (darash), which implies a diligent search or pursuit. This is not a passive suggestion but an active command to strive for moral excellence. Historically, the Israelites were often tempted by the surrounding pagan cultures, leading them away from God's commandments. This call to seek good is a reminder of their covenant with God, urging them to return to His ways and reject the evil influences around them.

so that you may live
The phrase "so that you may live" highlights the consequence of seeking good. The Hebrew word for "live" is "חָיָה" (chayah), which means to live or to have life. In the biblical context, life is not merely physical existence but a state of blessing and favor from God. This promise of life is contingent upon their obedience and pursuit of righteousness. It reflects the Deuteronomic principle that obedience to God leads to life and blessing, while disobedience leads to death and curse (Deuteronomy 30:19-20).

And the LORD, the God of Hosts, will be with you
This phrase assures the Israelites of God's presence if they choose the path of righteousness. "The LORD, the God of Hosts" is a powerful title, "יְהוָה צְבָאוֹת" (YHWH Tseva'ot), emphasizing God's sovereignty and command over the heavenly armies. This title reassures the Israelites of God's supreme power and ability to protect and guide them. The promise of God's presence is conditional upon their seeking good, underscoring the relational nature of the covenant. Historically, God's presence was a source of strength and victory for Israel, as seen in their battles and deliverance from enemies.

as you have claimed
The phrase "as you have claimed" suggests that the Israelites professed to have God with them, perhaps in a superficial or presumptive manner. This could imply a disconnect between their religious claims and their actual behavior. The Hebrew word "אָמַר" (amar) means to say or declare, indicating that their claim was verbal. This serves as a warning against hypocrisy, urging them to align their actions with their declarations. It challenges the Israelites to live authentically, ensuring that their lives reflect their professed faith and reliance on God.

Hate evil
The phrase "Hate evil" is a direct call to action, urging believers to have a strong aversion to what is morally wrong or wicked. The Hebrew word for "hate" is "שָׂנֵא" (sane), which implies a deep-seated aversion or intense dislike. In the context of ancient Israel, this command was particularly poignant as the nation was rife with idolatry and injustice. The call to hate evil is not just a passive dislike but an active rejection of sin, aligning with God's own nature, as He is holy and cannot tolerate evil. This phrase challenges believers to examine their own lives and society, to discern and reject what is contrary to God's will.

love good
The phrase "love good" complements the previous command and is equally forceful. The Hebrew word for "love" is "אָהַב" (ahav), which conveys a deep affection and commitment. To "love good" means to actively pursue and cherish what is righteous and just. In the historical context of Amos, this was a call to return to the covenantal values that God had established with Israel. It is a reminder that true love for God is demonstrated through a love for what is good, just, and true. This phrase encourages believers to cultivate a heart that delights in righteousness and seeks to embody God's goodness in all aspects of life.

establish justice in the gate
The phrase "establish justice in the gate" refers to the place where legal matters were traditionally settled in ancient Israelite society. The "gate" was not just a physical location but a symbol of civic authority and community life. The Hebrew word for "justice" is "מִשְׁפָּט" (mishpat), which encompasses fairness, equity, and righteousness. In Amos's time, the gates had become places of corruption and injustice, where the poor and marginalized were often denied their rights. This command is a call to restore integrity and fairness in societal structures. For contemporary believers, it serves as a reminder to advocate for justice and righteousness in all areas of life, ensuring that the vulnerable are protected and that God's standards are upheld.

Perhaps the LORD, the God of Hosts
The phrase "Perhaps the LORD, the God of Hosts," introduces a note of hope and possibility. The use of "perhaps" (אוּלַי, ulay) suggests that while God's judgment is imminent, there is still an opportunity for repentance and divine mercy. "The LORD" (יְהוָה, Yahweh) is the covenant name of God, emphasizing His faithfulness and sovereignty. "The God of Hosts" (אֱלֹהֵי צְבָאוֹת, Elohei Tzevaot) underscores His supreme authority over the heavenly armies and all creation. This phrase reassures believers that God is both just and merciful, and that sincere repentance can lead to restoration. It encourages a humble reliance on God's grace and a recognition of His power to transform lives and societies.

may be gracious to the remnant of Joseph
The phrase "may be gracious to the remnant of Joseph" highlights the potential for divine favor upon a faithful remnant. "Gracious" (חָנַן, chanan) implies showing favor or mercy, often undeserved. The "remnant of Joseph" refers to the northern kingdom of Israel, often associated with the tribes of Ephraim and Manasseh, descendants of Joseph. Despite the nation's widespread sin, there remains a faithful few who seek God's ways. This phrase offers hope that God's grace can prevail even in times of judgment, preserving those who remain true to Him. It serves as an encouragement for believers to remain steadfast in faith, trusting in God's mercy and the promise of redemption for those who earnestly seek Him.

Therefore
The word "therefore" serves as a pivotal transition, indicating a conclusion or result based on previous statements. In the context of Amos 5, it connects the preceding calls for justice and righteousness with the impending consequences. The Hebrew word used here is "לָכֵן" (lakhen), which often introduces divine judgment or a prophetic declaration. It underscores the inevitability of God's response to Israel's persistent disobedience and injustice.

this is what the Lord, the God of Hosts, says
This phrase emphasizes the authority and sovereignty of God. "The Lord" (YHWH) is the covenant name of God, reminding Israel of their special relationship with Him. "The God of Hosts" (אֱלֹהֵי צְבָאוֹת, Elohei Tseva'ot) portrays God as the commander of heavenly armies, highlighting His power and ability to execute judgment. This introduction assures the reader that the message is not from Amos alone but from God Himself, demanding attention and reverence.

There will be wailing in all the public squares
"Wailing" (מִסְפֵּד, misped) refers to a loud, mournful lamentation, often associated with funerals or great distress. The "public squares" (רְחֹבוֹת, rechovot) were central places in ancient cities where people gathered for social, economic, and judicial activities. The prophecy indicates that the judgment will be so severe and widespread that every aspect of public life will be affected, turning places of commerce and community into scenes of mourning.

They will cry out in all the streets
The phrase "cry out" (יֹאמְרוּ, yomru) suggests a vocal expression of grief and despair. "Streets" (חוּצוֹת, chutzot) refers to the thoroughfares of the city, emphasizing that the lamentation will permeate every corner of society. This imagery conveys the totality of the impending disaster, leaving no place untouched by sorrow.

‘Alas! Alas!’
The repetition of "Alas" (הוֹי, hoy) is a traditional expression of woe or lament. It is often used in prophetic literature to announce impending doom or to express deep sorrow. The double usage intensifies the emotional impact, underscoring the severity of the situation and the depth of the people's anguish.

They will summon the farmers to wail
"Summon" (קָרָא, qara) implies a call or invitation, often for a specific purpose. The "farmers" (אִכָּרִים, ikkarim) represent the rural population, those who work the land. Their inclusion in the wailing signifies that the calamity will extend beyond urban centers, affecting the agricultural backbone of society. It highlights the comprehensive nature of the judgment, impacting both city and countryside.

and the mourners to lament
"Mourners" (יֹדְעֵי נֶהִי, yode'ei nehi) were often professional lamenters hired to express grief at funerals. Their role here suggests that the scale of the disaster will require organized expressions of sorrow. The use of "lament" (נֶהִי, nehi) further emphasizes the depth of the emotional response to the divine judgment, as the community collectively acknowledges their loss and suffering.

In all the vineyards
The phrase "In all the vineyards" evokes imagery of places typically associated with joy, abundance, and celebration. Vineyards in ancient Israel were symbols of prosperity and blessing, often linked to the covenantal promises of God. The Hebrew word for vineyard, "kerem," suggests a place of cultivation and care. Historically, vineyards were central to the economy and social life, representing the fruitfulness of the land. The mention of vineyards here underscores the gravity of the situation; even places of joy will be turned into sites of lamentation.

there will be wailing
"Wailing" is a powerful expression of grief and despair. The Hebrew word "misped" is often used in contexts of mourning for the dead, indicating a deep, communal sorrow. This wailing is not just personal but collective, suggesting a national calamity. The prophetic message here is that the judgment of God will be so severe that it will transform the very nature of the land's most joyous places into scenes of mourning. This serves as a stark warning to the people of Israel about the consequences of their disobedience and injustice.

for I will pass through your midst
The phrase "for I will pass through your midst" is reminiscent of the language used in the Exodus narrative, where God passed through Egypt during the final plague. The Hebrew verb "abar" means to pass over or through, indicating movement and presence. In this context, it signifies God's active role in executing judgment. Unlike the Passover, where the Israelites were spared, this passage suggests that God's presence will bring judgment rather than deliverance. It is a sobering reminder of the seriousness of God's justice and the reality of His presence among His people.

says the LORD
The phrase "says the LORD" is a declaration of divine authority. The Hebrew term "ne'um" is often used in prophetic literature to emphasize that the message comes directly from God. It underscores the certainty and seriousness of the pronouncement. The use of "the LORD," or "Yahweh," highlights the covenantal relationship between God and Israel. It is a reminder that the judgment is not arbitrary but is rooted in the broken covenant and the people's failure to live according to God's standards. This phrase serves as both a warning and a call to repentance, urging the people to return to their covenantal obligations.

Woe to you
The word "woe" is a term of lamentation and warning, often used by prophets to signal impending judgment or disaster. In Hebrew, the word is "הוֹי" (hoy), which conveys a deep sense of sorrow and urgency. This opening sets a somber tone, indicating that the message is not one of comfort but of caution. Historically, prophets used "woe" to call people to repentance, urging them to recognize their spiritual peril.

who long for
The phrase "who long for" suggests a desire or anticipation. In the context of Amos, the Israelites were eagerly awaiting the Day of the LORD, mistakenly believing it would bring them victory and vindication. This longing reveals a misunderstanding of God's purposes and a presumption of favor without regard for their own spiritual state. It serves as a reminder that our desires must align with God's truth and righteousness.

the Day of the LORD!
The "Day of the LORD" is a significant eschatological concept in the Bible, referring to a time when God will intervene decisively in human history to judge and to save. In Hebrew, it is "יוֹם יְהוָה" (Yom Yahweh). While often associated with hope and deliverance for the faithful, Amos challenges this assumption, warning that it will be a day of reckoning. This highlights the dual nature of God's judgment—both a time of justice and a call to accountability.

What will the Day of the LORD be for you?
This rhetorical question forces the audience to reflect on their own spiritual condition. It implies that the Day of the LORD will not be universally beneficial, but rather contingent on one's relationship with God. The question serves as a mirror, urging self-examination and repentance. It underscores the personal nature of divine judgment and the importance of aligning one's life with God's will.

It will be darkness
"Darkness" in biblical terms often symbolizes judgment, chaos, and the absence of God's favor. The Hebrew word "חֹשֶׁךְ" (choshek) conveys a sense of foreboding and divine displeasure. This imagery contrasts with the expected "light" of salvation, emphasizing that for those unrepentant, the Day of the LORD will bring distress and calamity. It serves as a stark warning that God's justice is impartial and thorough.

and not light
"Light" typically represents God's presence, blessing, and truth. The absence of light signifies a withdrawal of divine favor and the presence of judgment. In Hebrew, "אוֹר" (or) is often associated with life and hope. By stating "and not light," Amos underscores the reversal of expectations for those who are complacent in their sin. It is a call to genuine repentance and a reminder that God's true light is found in righteousness and obedience.

It will be like a man
This phrase sets the stage for a vivid simile, a common literary device in Hebrew prophecy. The "man" represents the people of Israel, who are the primary audience of Amos's message. In the Hebrew context, the "man" is everyman, symbolizing the collective experience of the nation. This imagery is meant to be relatable and personal, drawing the listener into the narrative.

who flees from a lion
The lion in ancient Near Eastern culture often symbolized danger and power. In the Hebrew Bible, lions are frequently used to depict God's judgment or a formidable enemy (e.g., 1 Samuel 17:34-37). Here, the lion represents an immediate and terrifying threat from which the man escapes. This escape might initially seem like a relief, but it is only temporary.

only to encounter a bear
The bear, another symbol of danger, suggests a different but equally deadly threat. In the ancient world, bears were known for their ferocity, especially when provoked or protecting their young (2 Kings 2:24). The transition from lion to bear emphasizes the inescapability of divine judgment. The Israelites might avoid one calamity, only to face another, underscoring the futility of trying to escape God's righteous judgment.

who enters his house
The house is traditionally a place of safety and refuge. In the Hebrew mindset, one's home was a sanctuary from the outside world. This phrase suggests a false sense of security, as the man believes he has finally found safety. The house symbolizes the complacency and false assurance of the Israelites, who think they can find peace without true repentance.

and rests his hand against the wall
Resting one's hand against the wall implies a moment of relaxation and relief. The wall, a structural support, represents stability and protection. In this context, it signifies the Israelites' reliance on their own strength and understanding. However, this reliance is misplaced, as the subsequent events reveal.

only to have a snake bite him
The snake, often associated with deceit and danger (Genesis 3:1-15), represents an unexpected and insidious threat. The bite is sudden and lethal, symbolizing the unforeseen consequences of Israel's spiritual complacency and disobedience. This imagery serves as a stark warning that judgment will come when least expected, and no earthly refuge can protect against divine retribution.

Will not
This phrase introduces a rhetorical question, a common device in prophetic literature, emphasizing certainty and inevitability. The Hebrew root here is "lo," often used to negate or question. It suggests an unavoidable reality, urging the audience to reflect on the seriousness of the coming judgment. The prophet Amos uses this to challenge complacency, urging the Israelites to consider the consequences of their actions.

the Day of the LORD
This term, "Yom Yahweh" in Hebrew, is a significant eschatological concept throughout the Bible. It refers to a time of divine intervention, often associated with judgment and salvation. Historically, it was anticipated as a day of deliverance for Israel, but Amos turns this expectation on its head, warning that it will be a day of judgment for them due to their unfaithfulness. This phrase underscores the dual nature of God's justice—both a promise and a warning.

be darkness
The Hebrew word "choshek" conveys more than just the absence of light; it implies chaos, judgment, and distress. In the ancient Near Eastern context, darkness was often associated with evil and divine displeasure. Amos uses this imagery to convey the severity of God's judgment, contrasting the expected light of deliverance with the reality of impending doom.

instead of light
"Or" in Hebrew, meaning light, often symbolizes God's presence, guidance, and blessing. The contrast here is stark and intentional. While the Israelites expected the Day of the LORD to bring light and victory, Amos warns that their current path will lead to the opposite. This serves as a call to repentance, highlighting the need for genuine faithfulness to experience God's true light.

even gloom
The word "aphelah" in Hebrew suggests deep darkness or obscurity. It intensifies the previous imagery, indicating a profound absence of hope or clarity. This term would resonate with the Israelites, who understood gloom as a sign of divine judgment. Amos uses this to emphasize the seriousness of their spiritual condition and the urgent need for change.

with no brightness in it
The phrase underscores the totality of the darkness, leaving no room for misunderstanding. "Nogah" in Hebrew, meaning brightness or radiance, is completely absent. This final statement drives home the point that without repentance, the anticipated day of deliverance will be one of complete and utter judgment. It serves as a sobering reminder of the consequences of turning away from God's covenant.

I hate, I despise
The Hebrew words used here are "שָׂנֵא" (sane) and "מָאַס" (ma'as), both conveying a strong sense of rejection and loathing. This dual expression emphasizes the intensity of God's displeasure. In the context of ancient Israel, these words reflect a divine repudiation of insincere worship. God is not merely indifferent; He is actively opposed to the hollow rituals that lack genuine devotion. This serves as a powerful reminder that God values the heart's intent over mere external observance.

your feasts
The term "feasts" refers to the religious festivals that were central to Israelite worship, such as Passover, Pentecost, and the Feast of Tabernacles. These were times of communal celebration and remembrance of God's past deliverance. However, in Amos's time, these feasts had become empty rituals, disconnected from the ethical and moral demands of the covenant. The historical context reveals that while the Israelites maintained the outward form of worship, their hearts were far from God, engaging in social injustice and idolatry.

I cannot stand
The phrase "I cannot stand" translates the Hebrew "לֹא אוּכַל" (lo uchal), indicating an inability or refusal to endure something. This expression underscores God's intolerance for hypocrisy. It is not that God is physically unable, but rather that He chooses not to accept worship that is tainted by sin and injustice. This highlights the biblical principle that God desires worship in spirit and truth, as echoed in John 4:24.

the stench
The word "stench" is translated from the Hebrew "רֵיחַ" (reyach), which typically means "smell" or "aroma." In this context, it conveys a negative connotation, suggesting that what should have been a pleasing aroma to God has become offensive. This imagery is powerful, as it contrasts the intended purpose of sacrifices and offerings, which were meant to be a "pleasing aroma" to the Lord (Leviticus 1:9). The corruption of worship practices had turned what was meant to be holy into something detestable.

your solemn assemblies
"Solemn assemblies" refers to the sacred gatherings prescribed in the Law of Moses, such as those on the Sabbath and during festivals. These assemblies were meant to be times of reflection, repentance, and renewal of the covenant relationship with God. However, in Amos's time, they had become mere formalities, devoid of true reverence and obedience. The historical and scriptural context reveals that God is not impressed by the mere act of gathering if it is not accompanied by a sincere commitment to justice and righteousness.

Even though you offer Me
This phrase indicates a conditional action on the part of the Israelites. The Hebrew root for "offer" is "qarab," which means to bring near or present. In the context of ancient Israel, offerings were a means to draw near to God, symbolizing devotion and seeking favor. However, the phrase "even though" suggests a disconnect between the act of offering and the heart behind it. Historically, offerings were central to Israelite worship, yet God emphasizes that mere ritual without genuine repentance and righteousness is insufficient.

burnt offerings and grain offerings
Burnt offerings, or "olah" in Hebrew, were completely consumed by fire, symbolizing total dedication to God. Grain offerings, or "minchah," were offerings of flour, oil, and frankincense, representing the fruits of human labor. These offerings were part of the sacrificial system established in Leviticus, intended to express worship and gratitude. However, Amos highlights that these acts, when performed without true devotion, are meaningless. The historical context reveals that Israel was engaging in idolatry and injustice, rendering their offerings hollow.

I will not accept them
The Hebrew word for "accept" is "ratsah," meaning to be pleased with or to favor. God's refusal to accept the offerings underscores His desire for sincere worship and ethical living over ritualistic practices. This rejection serves as a divine indictment against superficial religiosity. In the broader scriptural context, God consistently prioritizes obedience and justice over sacrifice (1 Samuel 15:22, Micah 6:6-8).

I will have no regard for
The phrase "no regard" translates from the Hebrew "nabat," meaning to look upon or consider. God's lack of regard signifies His disapproval and rejection of the offerings. This reflects a broader biblical theme where God looks at the heart rather than outward appearances (1 Samuel 16:7). The Israelites' failure to align their lives with God's standards rendered their offerings unacceptable.

your peace offerings of fattened cattle
Peace offerings, or "shelamim," were meant to symbolize fellowship and thanksgiving, often shared between the offerer, the priests, and God. "Fattened cattle" indicates the best of the herd, suggesting that the Israelites were offering valuable sacrifices. However, the emphasis here is on the futility of such offerings when justice and righteousness are absent. Historically, peace offerings were communal and celebratory, yet Amos points out that without a foundation of justice, these offerings are void. This critique aligns with the prophetic call for social justice and genuine piety throughout the Old Testament.

Take away from Me
This phrase indicates a divine command from God, expressing His desire for the removal of something displeasing. The Hebrew root for "take away" is "סוּר" (sur), which means to turn aside or remove. This reflects God's active rejection of certain practices. Historically, this is a call to the Israelites to cease their insincere worship practices. God desires genuine devotion rather than empty rituals.

the noise of your songs
The term "noise" here is significant. In Hebrew, "הָמוֹן" (hamon) can mean a tumult or uproar, suggesting that what the Israelites considered worship was, to God, mere clamor. This highlights the disconnect between human perception and divine reality. The songs, though possibly beautiful in melody, lacked the sincerity and righteousness that God requires. This serves as a reminder that worship must be heartfelt and aligned with God's will.

I will not listen
This phrase underscores God's refusal to accept worship that is not genuine. The Hebrew verb "שָׁמַע" (shama) means to hear or listen, but in this context, it conveys a deliberate choice not to heed. This is a powerful statement about the nature of divine attention; God is not obligated to listen to worship that is not offered in spirit and truth. It challenges believers to examine the authenticity of their worship.

to the music of your harps
Harps were common instruments in ancient Israelite worship, often associated with joy and celebration. However, the mention of "harps" here, in conjunction with God's refusal to listen, suggests that even the most beautiful music is meaningless without true devotion. The historical context reveals that music was integral to worship, yet God prioritizes the heart's condition over musical expression. This calls believers to ensure that their worship, whether through music or other forms, is sincere and pleasing to God.

But let
The phrase "But let" introduces a contrast to the preceding verses where God expresses His disdain for Israel's empty religious rituals. The Hebrew word used here, "וְיִגַּל" (v'yigal), implies a strong desire or command. It suggests a divine imperative, urging the people to shift their focus from hollow ceremonies to genuine moral and ethical living.

justice
The Hebrew word for justice is "מִשְׁפָּט" (mishpat). In the biblical context, justice is not merely about legal fairness but encompasses a broader sense of social equity and moral rightness. It reflects God's character and His desire for His people to live in a way that reflects His holiness and compassion. Justice in Israel was meant to protect the vulnerable and ensure that all people were treated with dignity and fairness.

roll on like a river
The imagery of a river suggests something powerful, continuous, and life-giving. In the arid climate of ancient Israel, rivers were vital sources of sustenance and growth. The Hebrew word "יִגַּל" (yigal) conveys the idea of rolling or flowing, indicating that justice should be abundant and unstoppable. This metaphor emphasizes that justice should be a natural and integral part of society, not sporadic or forced.

righteousness
The Hebrew term "צְדָקָה" (tsedaqah) is used here, which is often translated as righteousness. It refers to living in a way that is in alignment with God's will and character. Righteousness involves ethical conduct, integrity, and a commitment to doing what is right in the eyes of God. It is closely linked with justice, as both are foundational to a society that honors God.

like an ever-flowing stream
The phrase "like an ever-flowing stream" uses the Hebrew word "נַחַל" (nachal), which refers to a perennial stream that does not dry up. This imagery contrasts with the seasonal wadis that flow only during the rainy season. An ever-flowing stream symbolizes constancy and reliability. It suggests that righteousness should be a permanent and unwavering feature of the community, providing continuous nourishment and refreshment to the moral and spiritual life of the people.

Did you bring Me
This phrase challenges the Israelites to reflect on their past actions and intentions. The Hebrew root for "bring" is "נָשָׂא" (nasa), which can mean to lift, carry, or present. In this context, it implies an offering or presentation to God. The rhetorical question suggests that the Israelites' sacrifices were not genuinely for God, highlighting a disconnect between their religious rituals and true worship. Historically, this calls to mind the wilderness period, a time of testing and reliance on God, where the focus was on obedience and faith rather than ritualistic offerings.

sacrifices and offerings
The terms "sacrifices" (זֶבַח, zevach) and "offerings" (מִנְחָה, minchah) refer to different types of religious rituals. "Zevach" often denotes animal sacrifices, while "minchah" can refer to grain offerings or gifts. These practices were central to Israelite worship, symbolizing atonement and devotion. However, Amos emphasizes that God desires justice and righteousness over mere ritual (Amos 5:24). This critique aligns with the prophetic tradition that prioritizes ethical living over ceremonial compliance.

forty years in the wilderness
The "forty years" is a significant period in Israel's history, representing a time of wandering and divine provision after the Exodus from Egypt. The number forty often symbolizes testing and preparation in the Bible. During this time, the Israelites were sustained by God's miraculous provision, such as manna, rather than through their own agricultural or sacrificial systems. This historical context underscores the message that God values faithfulness and reliance on Him over formalistic religious practices.

O house of Israel
The phrase "house of Israel" refers to the collective identity of the Israelite people. "House" (בַּיִת, bayit) can mean a physical dwelling or a familial lineage, emphasizing unity and shared heritage. By addressing them as a "house," Amos calls the entire nation to account, not just individuals. This collective address serves as a reminder of their covenant relationship with God, which requires communal adherence to His commandments and values. The prophetic call is for national repentance and a return to genuine worship and justice.

You have lifted up
The phrase "You have lifted up" suggests an act of elevation or exaltation, indicating that the people of Israel have placed these idols in a position of reverence and worship. The Hebrew root word here is "nasa," which means to carry, lift, or bear. This action implies a deliberate choice to prioritize these false gods over the true God, Yahweh. Historically, this reflects a period of syncretism where Israel adopted pagan practices, contrary to the covenant relationship established with God.

Sakkuth your king
"Sakkuth" is a deity associated with Assyrian or Babylonian worship, possibly linked to the planet Saturn. The term "your king" indicates that the Israelites have given this idol a place of authority and rulership in their lives, usurping the rightful place of God as their sovereign. This reflects a historical context where Israel, influenced by surrounding nations, fell into idolatry, violating the first commandment to have no other gods before Yahweh.

and Kaiwan your star god
"Kaiwan" is another name for a celestial deity, often associated with the planet Saturn, similar to Sakkuth. The term "star god" highlights the astral worship practices that were prevalent in ancient Near Eastern cultures. This idolatry represents a turning away from the worship of the Creator to the creation, a theme consistently condemned by the prophets. The Israelites' adoption of such practices signifies a deep spiritual apostasy and a breach of their covenant with God.

the idols you made for yourselves
The phrase "the idols you made for yourselves" underscores the self-made nature of these objects of worship. The Hebrew word for idols, "gillulim," often carries a derogatory connotation, emphasizing their worthlessness and the futility of idol worship. This phrase highlights the human tendency to create gods in their own image, reflecting their desires and fears, rather than submitting to the one true God. It serves as a reminder of the folly of idolatry and the call to return to genuine worship of Yahweh.

So I will send you into exile
This phrase is a direct declaration of divine judgment. The Hebrew root for "send" is "שָׁלַח" (shalach), which conveys the idea of dispatching or sending away with authority. In the context of Amos, this is not merely a physical relocation but a spiritual and national consequence of Israel's persistent disobedience. Historically, the exile refers to the Assyrian captivity of the Northern Kingdom of Israel, a pivotal event that reshaped the identity and faith of the Israelites. Theologically, exile represents separation from God's presence and blessings, a theme that resonates throughout the Bible as a consequence of sin.

beyond Damascus
Damascus, the capital of Aram (modern-day Syria), was a significant city north of Israel. The phrase "beyond Damascus" indicates a journey further into foreign lands, emphasizing the severity and distance of the exile. The Hebrew term "דַּמֶּשֶׂק" (Dammeseq) is used here, and its mention would have been a stark reminder to the Israelites of their geopolitical vulnerabilities. Historically, this points to the Assyrian Empire's reach, as they were the dominant power in the region. Spiritually, it underscores the idea that God's judgment transcends geographical boundaries, and no place is beyond His reach.

says the LORD
This phrase affirms the authority and certainty of the prophecy. The Hebrew term "יְהוָה" (YHWH) is used for "LORD," the covenant name of God, emphasizing His unchanging nature and faithfulness to His word. In the prophetic literature, when a statement is prefaced with "says the LORD," it carries the weight of divine authority and inevitability. It serves as a reminder that the words spoken are not merely the prophet's but are directly from God Himself, reinforcing the seriousness of the message.

whose name is the God of Hosts
The title "God of Hosts" or "יְהוָה צְבָאוֹת" (YHWH Tzevaot) highlights God's sovereignty and command over the heavenly armies. This name underscores His supreme power and ability to execute judgment. In the ancient Near Eastern context, where military might was a measure of a nation's strength, this title reassures the faithful of God's ultimate control over all cosmic and earthly forces. It serves as a reminder that while earthly powers may rise and fall, the God of Israel remains the ultimate authority, orchestrating history according to His divine purposes.