Amos 3

Amos 3 is the third chapter of the Book of Amos in the Hebrew Bible or the Old Testament of the Christian Bible.[1][2] This book contains the prophecies attributed to the prophet Amos, especially God's extraordinary love, being repaid by Israel with ingratitude, of necessity calls for judgments.[3] It is a part of the Book of the Twelve Minor Prophets.[4][5]

For satellite, see Amos-3.
Amos 3
Book of Amos (1:1–5:21) in Latin in Codex Gigas, made around 13th century.
BookBook of Amos
CategoryNevi'im
Christian Bible partOld Testament
Order in the Christian part30

Text

The original text was written in Hebrew language. This chapter is divided into 15 verses.

Textual witnesses

Some early manuscripts containing the text of this chapter in Hebrew are of the Masoretic Text tradition, which includes the Codex Cairensis (895), the Petersburg Codex of the Prophets (916), Aleppo Codex (10th century), Codex Leningradensis (1008).[6] Fragments cumulatively containing all verses of this chapter in Hebrew were found among the Dead Sea Scrolls including 4Q78 (4QXIIc; 75–50 BCE) with extant verses 1–15;[7][8][9] and 4Q82 (4QXIIg; 25 BCE) with extant verses 1–2.[8][10][11]

There is also a translation into Koine Greek known as the Septuagint, made in the last few centuries BCE. Extant ancient manuscripts of the Septuagint version include Codex Vaticanus (B; B; 4th century), Codex Alexandrinus (A; A; 5th century) and Codex Marchalianus (Q; Q; 6th century).[12][lower-alpha 1]

Verse 1
Hear this word that the Lord hath spoken against you, O children of Israel,
against the whole family which I brought up from the land of Egypt, saying,[14]
  • "Hear ye this word": With that solemn threefold call, so frequent in the Old Testament, he summons them thrice Amos 3:1; Amos 4:1; Amos 5:1, as in the Name of the Holy Trinity, to hear God's words. The prophet, at the outset of the chapter, rouses the hearers to anxious consideration. For the words of the most High God are to be heard, not with a superficial, unawed, wandering mind, but with reverence, fear, and love.[15]
  • "Children of Israel": not merely the ten tribes, but "the whole family brought up from Egypt"; all the descendants of Jacob, including Judah and Benjamin. Compare Jeremiah 8:3, and Micah 2:3, on "family" for the nation. However, as the prophecy following refers to the ten tribes, they must be chiefly, if not solely, meant: they were the majority of the nation; and so Amos concedes what they so often boasted, that they were the elect people of God, but implies that this only heightens their sins.[3]

Verse 2
You only have I known of all the families of the earth:
therefore I will punish you for all your iniquities.[16]
  • "Known": i.e. "known favourably, noticed, regarded": so Genesis 18:19, "I have known him to the end that he may command his children and his household after him that they may keep the way of Jehovah," etc.; Hosea 13:5, "I did know thee in the wilderness, in the land of great drought"; Psalm 1:6; Psalm 37:18, and elsewhere. Israel was the only nation whom Jehovah 'knew' in this special sense, and visited with the tokens of His friendship.[17]
  • "Therefore I will punish you for all your iniquities" or "visit upon you";[18] or "against you"; in a way of chastisement and correction; they were a family he had highly favoured, and yet departed from him; children he had brought up in a tender manner, and brought out of a most miserable condition, and yet rebelled against him; he had followed and loaded them with his benefits, and they had proved ungrateful to him; he had given them a revelation of his mind and will, and they had rejected it, and therefore knowing, and not doing it, were worthy of more stripes; their sins were more aggravated than others, being against goodness and mercy, light and knowledge; and therefore the Lord was determined to make an example of them; see 1 Peter 4:17.[19]

See also

Notes
  1. The extant Codex Sinaiticus currently does not have the whole Book of Amos.[13]

References
  1. Collins 2014.
  2. Hayes 2015.
  3. Robert Jamieson, Andrew Robert Fausset; David Brown. Jamieson, Fausset, and Brown's Commentary On the Whole Bible. 1871. This article incorporates text from this source, which is in the public domain.
  4. Metzger, Bruce M., et al. The Oxford Companion to the Bible. New York: Oxford University Press, 1993.
  5. Keck, Leander E. 1996. The New Interpreter's Bible: Volume: VII. Nashville: Abingdon.
  6. Würthwein 1995, pp. 35-37.
  7. Ulrich 2010, pp. 604–605.
  8. Dead sea scrolls – Amos
  9. Fitzmyer 2008, p. 38.
  10. Ulrich 2010, p. 604.
  11. Fitzmyer 2008, p. 39.
  12. Würthwein 1995, pp. 73-74.
  13.  This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). "Codex Sinaiticus". Catholic Encyclopedia. New York: Robert Appleton Company.
  14. Amos 3:1
  15. Barnes, Albert. Notes on the Old Testament. London, Blackie & Son, 1884. Reprint, Grand Rapids: Baker Books, 1998. This article incorporates text from this source, which is in the public domain.
  16. Amos 3:2
  17. Joseph S. Exell; Henry Donald Maurice Spence-Jones (Editors). The Pulpit Commentary. 23 volumes. First publication: 1890. This article incorporates text from this source, which is in the public domain.
  18. "visitabo super vos", V. L. Pagninus, Montanus; "visito", i.e. "visitare soleo", Mercerus; "super vobis", Cocceius; "contra vos", Piscator.
  19. John Gill. John Gill's Exposition of the Entire Bible. Exposition of the Old and New Testament. Published in 1746–1763. This article incorporates text from this source, which is in the public domain.

Sources

Jewish

Christian
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