This is what the Lord GOD showed me
The phrase begins with a declaration of divine revelation. The Hebrew word for "showed" is "הִרְאַנִי" (hirani), which implies a vision or a supernatural insight given by God. This emphasizes the prophetic nature of Amos's message, underscoring that it is not of human origin but a direct communication from the sovereign Lord. In the context of Amos, a shepherd and fig farmer, this divine revelation signifies the importance and gravity of the message, as God chooses ordinary individuals to convey His extraordinary truths.

Behold
The word "behold" is translated from the Hebrew "הִנֵּה" (hinneh), which serves as an imperative to pay attention or to look closely. It is a call to the audience to focus on what is being revealed. In the prophetic literature, "behold" often introduces a significant vision or message that requires careful consideration. It is a divine interruption, urging the listener to pause and reflect on the forthcoming revelation.

a basket of summer fruit
The Hebrew term for "summer fruit" is "קַיִץ" (qayitz), which refers to ripe fruit harvested at the end of the growing season. This imagery is rich with meaning. In the ancient Near Eastern context, summer fruit symbolizes the end of a cycle, suggesting that Israel is ripe for judgment. The basket of fruit is a metaphor for the nation of Israel, indicating that they have reached the fullness of their iniquity and that divine judgment is imminent. The play on words between "qayitz" (summer fruit) and "קֵץ" (qetz), meaning "end," further underscores the prophetic message that the end is near for Israel due to their persistent disobedience and social injustices. This imagery serves as a poignant reminder of the consequences of turning away from God's covenant and the urgency of repentance.

And He said
This phrase indicates a direct communication from God to the prophet Amos. In the Hebrew text, the word for "said" is "אָמַר" (amar), which is often used to denote divine speech. This highlights the authority and seriousness of the message being conveyed. In the context of the prophetic tradition, such direct communication underscores the role of the prophet as a mouthpiece for God, emphasizing the importance of the message that follows.

What do you see, Amos?
God's question to Amos invites the prophet to engage with a vision. The Hebrew word for "see" is "רָאָה" (ra'ah), which implies not just physical sight but also spiritual insight. This question is a common prophetic motif, where God uses visions to reveal deeper truths. It challenges Amos to perceive beyond the physical appearance of the vision, preparing him to understand and convey God's impending judgment.

I replied, 'A basket of ripe fruit.'
Amos's response indicates his immediate perception of the vision. The Hebrew term for "basket" is "כְּלוּב" (kelub), and "ripe fruit" is "קַיִץ" (qayitz). The wordplay between "qayitz" (ripe fruit) and "קֵץ" (qetz), meaning "end," is significant. This linguistic connection suggests that just as the fruit is ready to be consumed, so is Israel ready for judgment. The imagery of ripe fruit symbolizes the culmination of Israel's iniquity, ripe for divine retribution.

Then the LORD said to me
This phrase marks the transition from vision to interpretation. The use of "LORD" (יהוה, YHWH) emphasizes the covenantal relationship between God and Israel. It is a reminder of God's sovereignty and His right to judge His people. The direct address to Amos signifies the personal nature of the prophetic message and the responsibility placed upon him to deliver it.

The time is ripe for My people Israel
Here, the metaphor of ripeness is extended to signify the fullness of time for judgment. The Hebrew word for "ripe" (קֵץ, qetz) is a play on words with "qayitz" (ripe fruit), reinforcing the inevitability of the coming judgment. "My people Israel" reflects God's chosen relationship with Israel, highlighting the tragedy of their impending punishment due to their failure to uphold the covenant.

I will no longer spare them
This declaration is a solemn pronouncement of judgment. The Hebrew root for "spare" is "עָבַר" (abar), meaning to pass over or forgive. God's decision to no longer "pass over" their sins indicates a finality in His judgment. This phrase underscores the seriousness of Israel's sin and the justice of God, who, after extended patience and warnings, must now act in righteousness. It serves as a sobering reminder of the consequences of persistent disobedience and the holiness of God.

In that day
This phrase is a prophetic marker often used in the Hebrew Bible to denote a specific time of divine intervention or judgment. The Hebrew term "בַּיּ֣וֹם הַה֔וּא" (bayyom hahu) suggests a future event that is both certain and significant. In the context of Amos, it refers to the impending judgment on Israel due to their social injustices and idolatry. This phrase serves as a reminder of God's sovereignty over time and history, emphasizing that His plans will come to fruition.

declares the Lord GOD
The Hebrew "נְאֻם אֲדֹנָ֣י יְהוִ֔ה" (ne'um Adonai YHWH) is a solemn affirmation of divine authority. "Adonai" signifies the Lord as Master, while "YHWH" is the covenant name of God, underscoring His eternal and unchanging nature. This declaration assures the reader of the certainty and seriousness of the prophecy, as it comes directly from the highest authority.

the songs in the temple
The Hebrew word for "songs" is "שִׁירוֹת" (shirot), which typically refers to joyful or worshipful music. The "temple" (הֵיכָל, heikal) was the center of religious life in Israel, a place of worship and celebration. The transformation of these songs into wailing signifies a profound reversal of fortune and a disruption of normal religious practices, highlighting the severity of God's judgment.

will turn to wailing
The Hebrew "יֵהָפְכוּ לְיֵלָלָה" (yehapkhu leyelalah) indicates a complete transformation from joy to sorrow. "Wailing" (יֵלָלָה, yelalah) is a term often associated with mourning and lamentation. This change reflects the deep anguish and despair that will accompany the judgment, as the people realize the consequences of their actions.

Many will be the corpses
The phrase "רַבִּ֥ים הַפְּגָרִ֖ים" (rabbim hapgarim) conveys the magnitude of the devastation. "Many" (רַבִּים, rabbim) emphasizes the widespread nature of the calamity, while "corpses" (הַפְּגָרִים, hapgarim) starkly depicts the physical reality of death. This imagery serves as a sobering reminder of the cost of sin and the seriousness of divine judgment.

strewn in silence everywhere
The Hebrew "הִשְׁלִ֥יךְ בַּסֵּֽתֶר" (hishlikh baseter) suggests bodies cast aside without ceremony or honor. "Silence" (בַּסֵּֽתֶר, baseter) underscores the absence of life and the cessation of normal activities. This silence is both literal and metaphorical, representing the end of joy, community, and the presence of God. The image of bodies "strewn everywhere" conveys chaos and the totality of the judgment, leaving a powerful impression of the consequences of turning away from God.

Hear this
The phrase "Hear this" 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 understanding and obeying. This echoes the Shema in Deuteronomy 6:4, a central declaration of faith in Judaism. The call to "hear" is a reminder of the covenant relationship between God and His people, where hearing is linked to obedience and faithfulness.

you who trample the needy
The word "trample" suggests a violent, oppressive action. In Hebrew, "trample" can be linked to "דָּלַק" (dalak), meaning to pursue or chase. This imagery conveys not just physical oppression but a relentless pursuit of exploitation. The "needy" refers to those who are economically disadvantaged, often marginalized in society. Historically, Israel was called to care for the poor and vulnerable (Deuteronomy 15:11), and this indictment highlights a failure to uphold God's justice and mercy.

who do away with the poor of the land
The phrase "do away with" indicates a removal or destruction. In Hebrew, this can be associated with "שָׁבַת" (shavat), meaning to cease or rest, but in this context, it implies causing the poor to cease from the land, either through death or displacement. The "poor of the land" refers to those who are not just economically poor but also socially powerless. This reflects a broader societal injustice where the wealthy and powerful exploit the vulnerable, contrary to the biblical mandate to protect and uplift the poor (Proverbs 31:8-9).

When will the New Moon be over
The New Moon was a significant time in the Hebrew calendar, marking the beginning of a new month and often associated with religious observance and rest (Numbers 28:11-15). The Hebrew word for "New Moon" is "chodesh," which signifies renewal. In this context, the merchants' impatience for the New Moon to end reveals their disregard for spiritual observance in favor of economic gain. This attitude reflects a heart that prioritizes material wealth over spiritual devotion, a theme that resonates throughout the prophetic literature as a call to genuine worship and integrity.

that we may sell grain?
Selling grain was a common economic activity in ancient Israel, essential for sustenance and trade. The Hebrew word for "sell" is "makar," which can also imply betrayal or giving away something valuable. This dual meaning underscores the merchants' willingness to compromise ethical standards for profit. Grain, a staple of life, becomes a symbol of sustenance corrupted by greed. The prophets often condemned such practices, urging a return to justice and righteousness in economic dealings (Micah 6:10-11).

And the Sabbath
The Sabbath, or "Shabbat" in Hebrew, is a day of rest and worship, instituted by God as a covenant sign between Him and Israel (Exodus 31:13). It is a time to cease from labor and focus on spiritual renewal. The merchants' eagerness for the Sabbath to end highlights their neglect of this sacred time, prioritizing commerce over covenant. This attitude reflects a broader societal issue where economic pursuits overshadow spiritual commitments, a recurring theme in the prophetic critique of Israel's unfaithfulness.

that we may open the grain markets
Opening the grain markets signifies the resumption of business activities. The phrase suggests a preoccupation with commerce, even during times meant for rest and reflection. The Hebrew context implies a readiness to exploit opportunities for profit, often at the expense of ethical considerations. This behavior contrasts with the biblical call to fair and just economic practices, emphasizing the need for integrity in all aspects of life (Proverbs 11:1).

to reduce the ephah
The ephah was a unit of measure for dry goods, roughly equivalent to a bushel. Reducing the ephah indicates dishonest practices, such as giving less product than what is paid for. This deceitful behavior is condemned in the Law, which calls for honest weights and measures (Leviticus 19:35-36). The prophets, including Amos, denounce such exploitation, calling for a return to justice and equity in economic transactions.

and enlarge the shekel
The shekel was a standard unit of weight and currency. Enlarging the shekel implies inflating its value, thereby cheating customers. This practice reflects a broader theme of economic injustice prevalent in Israel, where the powerful exploit the vulnerable. The prophetic literature consistently calls for repentance and a return to God's standards of justice, emphasizing that true worship is inseparable from ethical living (Isaiah 1:16-17).

and cheat with dishonest scales?
Dishonest scales symbolize corruption and deceit in business. The Hebrew word for "cheat" is "ashaq," meaning to oppress or defraud. This imagery is powerful, as scales were a common tool in trade, representing fairness and balance. The prophets, including Amos, use this metaphor to highlight the moral decay in society, urging a return to righteousness and integrity. The call to justice is a central theme in the biblical narrative, reflecting God's character and His desire for His people to reflect His holiness in all areas of life (Proverbs 20:23).

buying the poor for silver
This phrase highlights the exploitation and devaluation of human life, where the poor are commodified and treated as mere objects for financial gain. The Hebrew root for "buying" (קנה, qanah) implies acquisition or possession, often used in contexts of purchasing goods. Historically, this reflects a time when economic disparity was rampant, and the wealthy would manipulate systems to enslave or oppress the impoverished. The use of "silver" (כֶּסֶף, keseph) underscores the materialistic mindset that values wealth over human dignity, a theme that resonates with the prophetic calls for justice throughout the Old Testament.

and the needy for a pair of sandals
This phrase further illustrates the trivialization of human worth, where even the most basic needs of the needy are disregarded. The Hebrew word for "needy" (אֶבְיוֹן, ebyon) refers to those who are destitute and vulnerable, often marginalized in society. The mention of "a pair of sandals" signifies something of minimal value, emphasizing the extent of the exploitation. In ancient times, sandals were a basic necessity, and trading a human life for such a trivial item highlights the moral decay and injustice prevalent in the society Amos addresses.

selling even the chaff with the wheat
This phrase points to dishonest business practices, where merchants would deceitfully mix chaff, the worthless husks, with wheat, the valuable grain. The Hebrew word for "chaff" (מֹץ, mots) symbolizes worthlessness and is often used metaphorically in Scripture to describe the fate of the wicked. By selling "even the chaff with the wheat," the merchants not only cheat their customers but also reflect a deeper spiritual corruption. This practice violates the ethical standards set forth in the Mosaic Law, which calls for honesty and integrity in all dealings (Leviticus 19:35-36). Amos, as a prophet, condemns such actions, calling the people back to righteousness and justice.

The LORD has sworn
This phrase underscores the seriousness and irrevocability of the message that follows. In Hebrew, the word for "sworn" is "נִשְׁבַּע" (nishba), which conveys a solemn oath. In ancient Near Eastern culture, an oath was binding and unbreakable, often invoking divine witnesses. Here, it emphasizes God's unchanging nature and His commitment to justice. The use of "LORD" (YHWH) highlights His covenant relationship with Israel, reminding them of His authority and their accountability to Him.

by the Pride of Jacob
This expression is unique and carries deep significance. "Pride" in Hebrew is "גָּאוֹן" (ga'on), which can mean majesty or excellence. "Jacob" refers to the nation of Israel, descended from the patriarch Jacob. Historically, this phrase can be seen as an ironic reference to Israel's misplaced confidence in their own strength and prosperity, rather than in God. It serves as a reminder that true pride and glory belong to God alone, and any human pride is ultimately subject to His judgment.

I will never forget
The Hebrew root for "forget" is "שָׁכַח" (shakach), which implies a deliberate overlooking or neglect. God's declaration that He will "never forget" signifies His perfect memory and justice. In the context of Israel's sins, it is a sobering reminder that their actions have lasting consequences. This phrase assures the reader of God's omniscience and His commitment to holding His people accountable, reinforcing the theme of divine justice prevalent throughout the book of Amos.

any of their deeds
The term "deeds" translates from the Hebrew "מַעֲשֶׂה" (ma'aseh), which encompasses actions, works, or practices. In the historical context of Amos, Israel's deeds included social injustice, idolatry, and neglect of the covenant. This phrase serves as a warning that God observes all actions, both public and private. It challenges believers to live righteously, knowing that God sees and remembers all, and it encourages a life of integrity and faithfulness to His commands.

Will not the land quake for this
The phrase "Will not the land quake" uses the imagery of an earthquake to symbolize the profound impact of God's judgment. In Hebrew, the word for "quake" is "ra'ash," which conveys a sense of trembling or shaking. This is not merely a physical phenomenon but a spiritual and moral upheaval. The land quaking signifies the seriousness of Israel's sin and the inevitable divine response. Historically, earthquakes were seen as manifestations of divine displeasure, and here it underscores the certainty and severity of God's impending judgment.

and all who dwell in it mourn?
The word "mourn" in Hebrew is "aval," which means to lament or grieve deeply. This mourning is not just a personal sorrow but a communal lamentation over the consequences of sin. In the context of Amos, the mourning is a response to the loss and devastation that will come upon the people due to their disobedience. It reflects a deep awareness of the broken relationship with God and the resulting judgment. The mourning of the inhabitants signifies a recognition of their spiritual state and the dire consequences of their actions.

All of it will rise like the Nile
The imagery of the Nile rising is a powerful metaphor. The Nile River, known for its annual flooding, was a source of life and sustenance for Egypt. However, in this context, the rising of the Nile symbolizes an overwhelming and unstoppable force. The Hebrew word "alah" for "rise" suggests an ascent or increase, indicating that the judgment will be all-encompassing and inescapable. This metaphor would have been particularly vivid to the original audience, who understood the significance of the Nile's cycles.

it will surge and then subside like the Nile in Egypt
The phrase "surge and then subside" captures the cyclical nature of the Nile's flooding, which was both predictable and powerful. The Hebrew words "ga'ah" (surge) and "shaqa" (subside) describe the ebb and flow of the river, emphasizing the certainty and completeness of the judgment. Just as the Nile's flooding was a natural and expected event, so too is the coming judgment of God. This comparison to the Nile in Egypt serves as a reminder of God's control over nature and history, and His ability to use both as instruments of His will.

And in that day
This phrase is a prophetic marker often used in the Hebrew Bible to denote a significant future event, usually one of divine intervention or judgment. The Hebrew term "yom" (day) can refer to a literal day or a period of time. In the context of Amos, it signifies a day of the Lord's judgment upon Israel. Historically, this reflects the period of impending doom due to Israel's disobedience and idolatry, emphasizing the certainty and imminence of God's action.

declares the Lord GOD
The phrase underscores the authority and sovereignty of God. The Hebrew "Adonai YHWH" combines the titles of Lord and the sacred name of God, Yahweh, emphasizing His ultimate power and control over the cosmos. This declaration is not merely a prediction but a divine decree, highlighting the seriousness and inevitability of the forthcoming events.

I will make the sun go down at noon
This imagery of the sun setting at noon is a powerful metaphor for unexpected calamity and divine intervention. In the ancient Near Eastern context, the sun was a symbol of order and regularity. The Hebrew verb "bo" (to go down) here suggests an unnatural event, a disruption of the natural order, symbolizing God's judgment. This could also be seen as a foreshadowing of the darkness that fell during the crucifixion of Christ, linking the Old Testament prophecy to New Testament fulfillment.

and darken the earth in broad daylight
The darkening of the earth signifies a profound and unsettling event. The Hebrew word "chashak" (to darken) conveys a sense of obscurity and distress. In the historical context, such an event would be terrifying, as it disrupts the natural order and signifies divine displeasure. This darkness can be seen as both literal and metaphorical, representing the spiritual blindness and moral decay of Israel. It serves as a call to repentance and a reminder of the consequences of turning away from God.

I will turn your feasts into mourning
The Hebrew word for "feasts" is "חַגֵּיכֶם" (chaggeikhem), which refers to the appointed festivals and celebrations that were central to Israel's religious and social life. These feasts were times of joy and communal gathering, often commemorating God's past deliverance and provision. The transformation of these joyous occasions into "mourning" (אֵבֶל, ebel) signifies a profound reversal of fortune and divine judgment. Mourning in ancient Israel involved public displays of grief, often accompanied by wailing and lamentation. This phrase underscores the severity of God's impending judgment, turning what was meant to be a time of joy into a period of deep sorrow.

and all your songs into lamentation
The word "songs" (שִׁירֵיכֶם, shireikhem) in Hebrew often denotes songs of praise and celebration. Music was an integral part of worship and daily life in Israel, used to express joy and gratitude. The transformation into "lamentation" (קִינָה, qinah) indicates a shift from joy to sorrow. Lamentation was a structured form of mourning, often poetic, expressing deep grief and loss. This change highlights the totality of the coming judgment, affecting every aspect of life, including worship and cultural expression.

I will cause all of you to wear sackcloth
Sackcloth (שַׂק, saq) was a coarse material made from goat's hair, worn as a sign of mourning and repentance. It was uncomfortable and symbolized humility and penitence before God. The wearing of sackcloth by "all of you" indicates a communal experience of grief and repentance, suggesting that the judgment would be so severe that it would affect the entire nation. This imagery calls the people to recognize their sin and the need for repentance.

and shave your heads
Shaving the head was another traditional sign of mourning and humiliation in the ancient Near East. It symbolized the stripping away of personal glory and pride. This act, combined with wearing sackcloth, emphasizes the depth of the nation's sorrow and the seriousness of the judgment they face. It serves as a call to humility and recognition of their dependence on God.

I will make it like the mourning for an only son
The loss of an "only son" (יָחִיד, yachid) was considered the most profound personal tragedy in ancient Israelite culture. An only son represented the future, the continuation of the family line, and economic security. Mourning for an only son was intense and deeply personal, often involving prolonged periods of grief. This comparison underscores the magnitude of the coming judgment, equating it with the deepest possible sorrow.

and the end of it like a bitter day
The phrase "bitter day" (יוֹם מָר, yom mar) conveys a sense of overwhelming distress and calamity. In biblical literature, bitterness often symbolizes extreme hardship and suffering. The "end" (אַחֲרִית, acharit) of this judgment is not just a conclusion but a culmination of sorrow and loss. This phrase serves as a stark warning of the consequences of turning away from God, urging the people to return to Him in repentance and faith.

Behold
The Hebrew word for "behold" is "הִנֵּה" (hinneh), which serves as an attention-grabbing term, urging the listener to pay close attention to the forthcoming message. In the prophetic literature, "behold" often introduces a significant divine revelation or judgment. It is a call to awareness, emphasizing the seriousness and certainty of God's pronouncement.

the days are coming
This phrase is a prophetic formula indicating an imminent future event. It suggests a certainty and inevitability about what God is about to do. In the context of Amos, it points to a time of divine intervention and judgment. Historically, this would resonate with the Israelites who were familiar with the cycles of judgment and redemption in their history.

declares the Lord GOD
The phrase "declares the Lord GOD" underscores the authority and sovereignty of the message. The Hebrew "אֲדֹנָי יְהוִה" (Adonai Yahweh) combines the titles of Lord and God, emphasizing His supreme power and covenantal relationship with Israel. This declaration is not merely a prediction but a divine decree that will surely come to pass.

when I will send a famine on the land
The concept of famine in the ancient Near East was a dire threat, often seen as a direct consequence of divine displeasure. The Hebrew word for famine, "רָעָב" (ra'av), typically refers to a scarcity of food. However, this famine is metaphorical, indicating a deeper spiritual crisis. The land, representing the people of Israel, will experience a profound lack of spiritual nourishment.

not a famine of bread or a thirst for water
This clarifies the nature of the famine, distinguishing it from physical hunger and thirst. Bread and water are basic necessities for physical survival, and their absence would be catastrophic. By specifying that this is not a physical famine, the text highlights the severity of the spiritual deprivation that is to come.

but a famine of hearing the words of the LORD
The Hebrew word for "hearing," "שְׁמֹעַ" (shemoa), implies not just listening but understanding and obeying. The "words of the LORD" refer to divine revelation, guidance, and instruction. This famine signifies a withdrawal of God's communication, a silence that would leave the people without direction or hope. In a historical context, this would be devastating for a people whose identity and survival were tied to their covenant relationship with God. Theologically, it serves as a warning of the consequences of persistent disobedience and rejection of God's word.

People will stagger
The Hebrew word for "stagger" is "נָעוּ" (na'u), which conveys a sense of wandering or reeling as if in a state of confusion or desperation. This imagery suggests a profound spiritual disorientation and a lack of direction. Historically, this reflects the condition of Israel during Amos's time, when the people were spiritually adrift due to their disobedience and idolatry. The staggering is not just physical but also spiritual, indicating a deep yearning for divine truth that remains unfulfilled.

from sea to sea
This phrase likely refers to the Mediterranean Sea to the west and the Dead Sea to the east, symbolizing the breadth of the land of Israel. The expression emphasizes the exhaustive search across the entire nation. In a broader sense, it signifies a universal quest for meaning and truth, highlighting the futility of seeking fulfillment in worldly pursuits when disconnected from God.

and roam from north to east
The Hebrew word for "roam" is "שׁוֹטְטוּ" (shotetu), which implies a restless and aimless wandering. The directional terms "north to east" further illustrate the comprehensive nature of the search. This reflects the historical context of Israel's alliances and interactions with neighboring nations, which often led them away from God. Spiritually, it underscores the fruitlessness of seeking divine wisdom outside of God's revelation.

seeking the word of the LORD
The "word of the LORD" is a central theme in the prophetic literature, representing God's revealed will and guidance. In Hebrew, "דְּבַר־יְהוָה" (devar-YHWH) signifies not just spoken words but the active and living communication of God. The people's search for this word indicates a recognition of its value, yet their inability to find it points to a divine judgment where God withdraws His revelation due to persistent disobedience.

but they will not find it
This phrase is a sobering conclusion to the verse, highlighting the consequences of Israel's spiritual neglect. The Hebrew construction suggests a definitive and tragic outcome. Historically, this reflects the period of prophetic silence that followed Israel's rejection of God's messengers. From a theological perspective, it serves as a warning that the opportunity to hear and respond to God's word is not indefinite. It calls believers to cherish and heed God's revelation while it is available, emphasizing the urgency of repentance and obedience.

In that day
This phrase is a prophetic marker often used in the Old Testament to denote a specific time of divine intervention or judgment. In the context of Amos, "that day" refers to a future time when God's judgment will be fully realized upon Israel due to their persistent disobedience and idolatry. Historically, this points to the period leading up to the Assyrian conquest, a time of great upheaval and distress for the Northern Kingdom. Theologically, it serves as a reminder of the certainty of God's justice and the fulfillment of His prophetic word.

the lovely young women
The Hebrew word for "lovely" here is "na'arah," which can denote beauty and youthfulness. In ancient Israelite society, young women were often seen as symbols of vitality and hope for the future. The mention of their fainting underscores the severity of the coming judgment; even those who are typically full of life and vigor will be brought low. This serves as a poignant illustration of the totality of God's judgment, affecting all demographics without discrimination.

the young men as well
The inclusion of "young men" alongside "lovely young women" emphasizes the comprehensive nature of the impending calamity. Young men, often seen as the strength and protectors of the community, will also succumb to the dire conditions. The Hebrew term "bachur" refers to a choice or select young man, highlighting that even the best and strongest will not escape the consequences of the nation's sins. This reflects the biblical principle that no human strength can withstand the righteous judgment of God.

will faint
The verb "faint" in Hebrew is "ya'aph," which conveys a sense of exhaustion and collapse. This is not merely physical thirst but a spiritual and existential depletion. The imagery of fainting suggests a complete lack of resources and hope, a direct result of turning away from God, the true source of life and sustenance. It serves as a stark warning of the spiritual consequences of forsaking the covenant relationship with God.

from thirst
Thirst in this context is both literal and metaphorical. Literally, it points to a drought or lack of water, a common judgment motif in the Old Testament. Metaphorically, it represents a deeper spiritual thirst, a longing for the word of God that has been neglected. Amos earlier prophesied a famine of hearing the words of the Lord (Amos 8:11), and this thirst is a direct consequence of that famine. It underscores the essential need for God's word as the sustenance for life, both physically and spiritually. The historical context of Israel's reliance on agriculture and the devastating impact of drought further amplifies the severity of this judgment.

Those who swear by the guilt of Samaria
This phrase refers to the idolatrous practices prevalent in Samaria, the capital of the Northern Kingdom of Israel. The "guilt of Samaria" likely alludes to the worship of false gods, particularly Baal, which was a significant sin in the eyes of the Lord. The Hebrew word for "guilt" here can also mean "sin" or "iniquity," emphasizing the moral and spiritual corruption that had taken hold of the people. Historically, Samaria was a center of political and religious power, and its leaders often led the people astray from the worship of Yahweh. This phrase serves as a stark reminder of the consequences of turning away from God and the importance of faithfulness to His commandments.

and say, ‘As surely as your god lives, O Dan,’
Dan was one of the northernmost tribes of Israel, and it became a center for idol worship after Jeroboam set up a golden calf there (1 Kings 12:28-30). The phrase "as surely as your god lives" is an oath formula, indicating a deep-seated belief in the power and presence of these false gods. The use of "your god" highlights the personal and communal nature of this idolatry, as the people of Dan had adopted these idols as their own deities. This reflects a broader theme in the Old Testament of the dangers of syncretism, where the worship of Yahweh is mixed with pagan practices, leading to spiritual decay.

or ‘As surely as the way of Beersheba lives,’
Beersheba, located in the southern part of Israel, was another significant religious site. The "way of Beersheba" likely refers to a pilgrimage route or a religious practice associated with this location. In the context of Amos, it suggests that even places traditionally associated with the worship of Yahweh had become corrupted by idolatry and false worship. The Hebrew word for "way" can also mean "custom" or "manner," indicating that the people had developed rituals and practices that were contrary to God's commands. This serves as a warning against the formalism and empty rituals that can replace genuine faith and obedience.

they will fall, never to rise again
This is a pronouncement of judgment and finality. The imagery of falling and not rising again underscores the irreversible nature of God's judgment against those who persist in idolatry and rebellion. The Hebrew verb for "fall" is often used in the context of defeat or destruction, conveying the idea that those who turn away from God will face inevitable ruin. This phrase serves as a sobering reminder of the consequences of sin and the importance of repentance and returning to the Lord. It also reflects the prophetic theme of the "Day of the Lord," a time of divine reckoning and justice.