EXEGETICAL NOTES: AMOS 7:10-17

By

Vasanth Yathavaraj

Ivor Poobalan

Exegesis of the Bible

Colombo Theological Seminary

21, March, 2012

I. Structure

Amos 7:10-17 divides into three sections:

a. Amaziah’s report to Jeroboam regarding Amos and his words (7:10-11)

There are other ways in which the structure of this passage could be analyzed. Hubbard
divides the passage into four sections: Amaziah’s report to Jeroboam (7:10-11); Amaziah’s
attempt to banish Amos (7:12-13); Amos’ rejection of the ban (7:14-15); Amos’ judgment
speech against Amaziah (7:16-17).1 Dr. Constable divides the text simply into two sections:
The Challenge of Amaziah (7:10-13); the response of Amos (7:14-17).2

II. Links to the Larger Context

The passage chosen for exegesis appears in the book Amos, which is a compilation of the
oracles of the prophet Amos (“burden-bearer” or “load-carrier”).3 In the Jewish tradition
the Hebrew bible (OT) was divided into 3 sections: the Law which introduces the beginning
of the universe and the beginning of the people of God (Israel); the Prophets which is further
divided into Former and Latter Prophets; former prophets record the formation of the nation
of Israel and its fall into a divided kingdom and the Latter prophets record the oracles of the
prophets calling the nation to return and honor the covenant with Yahweh; the writings which
collaborates poetic and wisdom literature of the people of God. 4 Amos falls into the Latter
Prophets, and is ‘considered earliest to be written (Approximately 750BC) which means this
document records the words of Yahweh to His people Israel before they would fall into the
hands of the Assyrians (although unnamed in Amos).5

The book of Amos is thus the message of the impending judgment on Israel (the northern
kingdom) and the seven nations surrounding Israel. The message is divided into: a) Judgment
Speeches b) Woe oracles c) Judgment Visions c) Oracles of Salvation. 6 The particular
passage for exegesis which contains the report of the conflict between Amos and Amaziah is
found in the latter stage of the whole message and appears as an interruption in the major
section of the ‘judgment visions’. However looking at v9, which records the judgment speech
against the household of Jeroboam, serves as a ‘bridge to this prose report which fans to blaze
what must have been a smoldering antipathy between Amos and the religious and political
hierarchies of Israel’.7

III. Literary Issues and Observations

Verse 10: The passage begins with the word “then” (v10) which serves as a link to the
passage prior to this: the vision of the plumb line which captures the Lord’s judgment that is
impending. It is important to note verses 7-9 records the third vision out of the five and is the
1
David Allan Hubbard, Joel and Amos: An Introduction and Commentary, (England: Inter-Varsity Press; 1989),
123.
2
Thomas L. Constable, “Notes on Amos,” Sonic Light Online, http://www.soniclight.com/.
3
Geoffret W. Bromiley, et al. eds. The International Standard Bible Enclyopedia, (Michigan: William Eerdmans
Publishing Company; 1979),114.
4
Ivor Poobalan, “Amos,” Lecture notes. Colombo: Colombo Theological Seminary, August 2008.
5
David Allan Hubbard, Joel and Amos: An Introduction and Commentary, (England: Inter-Varsity Press; 1989),
88.
6
David Allan Hubbard, Joel and Amos: An Introduction and Commentary, (England: Inter-Varsity Press; 1989),
123.
7
Hubb 211
first where Amos does not intercede and where Yahweh does not relent. In addition and
importantly v9 ends with a threat (‘sword’) against the ‘house of Jeroboam’ and it is “then”
Amaziah’s report is placed. The quote “Amos has conspired..” by Amaziah would be the
general idea/summary of the whole report to Jeroboam. 8 The word used for ‘conspiracy’ is a
“highly political” word (cf. 2 Kings 15:8-12; 2 Kings 15:13-16) and one that Jeroboam could
hardly ignore.9 The literal meaning of the Heb. qšr is to ‘bind’, (e.g, Gn 38:28); the figurative
meaning to ‘league together’. Here however it’s not a joint activity but a one-man plot as was
the case in Amaziah’s accusation of Amos. 10 “The Land is not able to bear..” literally
‘uncontainable’ (cf. 1 Kings 7:26,38)11 and the statement as a whole is a ‘hyperbolic
accusation’ and portrays the preaching of Amos as a flood over the land.12

Verse 11: The words that follow “for thus Amos has said” is the reason for the Amos words
to be viewed as ‘conspiracy’ and his words turning ‘unbearable’. The statement that Amaziah
quotes does not occur prior to this occurrence and therefore can be considered as a summary
of Amos’ preaching.13 However, Amos does make direct statements of ‘exile’ prior to this
section, even in Samaria itself (5:5; 5:27; 6:8; 6:7).14

Verse 12: Amaziah had spoken about Amos, but here Amaziah directly encounters the
prophet from Judah. The word “seer” was another term for prophet15 and was an honorable
term in Ancient Israel and thus not to be taken as an insult on Amos. 16 In addition ‘seer’ or
‘hōzeh’ was a ‘technical term for morality prophets in the southern kingdom’ (cf. 2 Sam.
24:11; Micah 3:5-8; Isaiah 28:15; 29:10; 30:10) and nābî’ was used of an identical ministry
In Israel.17 However what followed implied an insult on the prophet. Amaziah demands Amos
to ‘leave Israel immediately’ and ‘earn a living there’. 18 For Amaziah it seems ‘prophesy
there’ and ‘eat there’ (i.e is to gain remuneration from prophesying) went hand in hand.
Amaziah does urge Amos to “go… and prophesy” as does Yahweh (v15), but the difference
would be the destination or the people to whom to he would prophesy.

Verse 13: The word “but” brings about A condition on the statement Amaziah made prior to
this. Thereby saying ‘Amos, you can prophesy all you want at Judah, but not here in Bethel
ever again’ and then goes on to give the two reasons (“for it is…”) why Amos should not
prophesy at Bethel.

Verse 14: Amos speaks for the first time in the encounter and justifies himself (biographical
material). The statement “I was no prophet, nor a prophet’s son” has engendered
considerable scholarly discussion and produced different conceivable meanings: a) I am
nether a prophet nor a professional prophet; b) I am indeed a prophet and indeed a
professional prophet; c) I am indeed a a prophet but not a professional prophet; d) No, I am
a prophet and, indeed, a professional prophet.19 According to the context of Amos where

8
Gordon J. Wenham, Word Biblical Commentary: Volume 1, (Nashville: Thomas Nelson Publishers; 1987),
375.
9
Ibid., 375.
10
David Allan Hubbard, Joel and Amos: An Introduction and Commentary, (England: Inter-Varsity Press; 1989),
212.
11
Ibid., 212.
12
Ibid., 375.
13
Ibid., 375.
14
Ibid., 375.
15
Thomas L. Constable, “Notes on Amos,” Sonic Light Online, http://www.soniclight.com/
16
Ibid., 376.
17
David Allan Hubbard, Joel and Amos: An Introduction and Commentary, (England: Inter-Varsity Press; 1989),
214.
18
Ibid., 376.
19
Gordon J. Wenham, Word Biblical Commentary: Volume 1, (Nashville: Thomas Nelson Publishers; 1987),
376.
Amos does prophesy and gives occupational information, the most convincing translation
would be “no, I am a prophet though I am not a professional prophet”.20

Verse 15: Amos introduces his justification after confirming that he was/is not a professional
prophet and presenting what he ‘was’ professionally with the words “but the Lord”. The
words “took me..” which describes his call alludes to the call of David as King by divine
appointment (2 Sam. 7:8; Ps. 78:70).21 Note that ‘Yahweh’ is mentioned for the first time by
Amos in this encounter and recurs 4 times in 3 verses.

Verse 16: With the words “now therefore” Amos’ words reaches tipping point, and Amos
utters not his words but the “word of the LORD”. Before the words of judgment on Amaziah,
there appears a ‘synonymous poetic couplet’ (add. paralleling of ‘Israel’ and ‘Isaac’) which
convinces one to believe that Amaziah’s prohibition (‘do not prophesy… do not preach’) is
not a direct quote.22. The word “preach” comes from the Heb. root word ntp and suggests a
‘flow of words excitedly delivered (NEB, ‘go driveling on’) and may be used derogatorily’
(e.g. EZk 20:46; Matt 21:2; 7). This word also has the idea of heaven dripping rain (Judges
5:4, cf Amos 9:13) which would be a suitable picture of the activity of Amos in the land of
Israel (raining down messages).23

Verse 17: Amos finally brings the very words of Yahweh following the words “therefore
thus says the LORD”. The phrase ‘thus says the LORD’ is used 421 times alone in the OT
and 14 times in the book of Amos and this occurrence being the last. It is interesting to
observe that in the judgment against Amaziah Yahweh uses the words “your/you/yourself” 6
times in one verse, thereby making it a very personal address. It is also important to note that
the judgment starts with disasters to those closest and moves broader (your wife… your sons
and daughters…. Your land….. yourself [exception]… your nation Israel), the exception to
this flow would be the judgment on Amaziah himself which comes between land and nation.
Each curse had its roots in the Torah (Deut. 28:30; Deut. 32:25; 28:41; Lev. 26:32; 38-39). 24
And each curse gives details that intensify the coming predicament by naming the danger and
how/where it would come about (your wife...prostitute…in the city; your sons/daughters…
Shall fall…by the sword…)

IV. Geographical and Historical Features

Several geographical locations and historical personages and factors are found in the text that
requires the reader’s attention and research in order that the meaning of the passage could
become clearer. Generally the period in which Amos prophesies could be seen as times of
political stability, material prosperity, geographical expansion for both the kingdoms (Cf. 1:6;
6:2, 13; 2 Kings 14:23-29; 2 Chr. 26:1-15) and enthusiastic religiosity.25

a. Amaziah: The name ‘Yahweh has been mighty’ is a fairly common one in the OT (2
Kings 14:1; 1 Chr 4:34; 1 Chr. 6:30). 26 The text gives evidence of his occupation
(priest of Bethel) and his period of service as during the reign of Jeroboam ІІ (c. 786-
746 BC) son of King Jehoash of the Jehu Dynasty of Israel (cf. 1 Kings 12:26-33). 27
It is important to differentiate him from the other Amaziahs in the OT (the ninth king

20
Ibid., 376.
21
Ibid., 377.
22
Ibid., 377.
23
Thomas L. Constable, “Notes on Amos,” Sonic Light Online, http://www.soniclight.com/.
24
Gordon J. Wenham, Word Biblical Commentary: Volume 1, (Nashville: Thomas Nelson Publishers; 1987),
377.
25
Thomas L. Constable, “Notes on Amos,” Sonic Light Online, http://www.soniclight.com/.
26
David Allan Hubbard, Joel and Amos: An Introduction and Commentary, (England: Inter-Varsity Press; 1989),
212.
27
Lawrence O. Rochards, The new International Dictionary, (Michigan: Zondervan Publishing House; 1991), 43.
 of Judah [1 Chr. 13:22]; a Simeonite who son was Joash [2 Kings 12:22]; a Levite in
the ancestry of Ethan [1 Chr. 6:45, 48]).28

b. Bethel: What was originally Luz, a town situated twelve miles north of Jerusalem,
west of Ai, which was renamed by Jacob as “Bethel” (Gen. 28:20-22). Before Jacob
came to this land, the father of the nation, Abraham stopped and offered a sacrifice
(Gen. 12:8) as a result of the confirmation of the covenant by the Lord. Jacob would
return again to this place and built an altar, calling the place El-Bethel (House of
God). Jeroboam І, when the nation was divided into two kingdoms, chose Bethel as
one of the two centers in which he set up golden calves (1 Kings 12:26-30) so that he
could nullify the influence of Jerusalem, the center of religious activity at the time. 29
At the time of Amos however Bethel was a center for enthusiastic religiosity (4:4).

c. Jeroboam: It is important to identify which of the two popular kings was address in
the book of Amos. Jeroboam І had been the king of the ten tribes (northern kingdom)
when it split after the death of Solomon. Rehoboam the son of Solomon, when to
Shechem after his father’s death to be confirmed as king, the people however were
lead by Jeroboam of Ephraim, and finally he himself became their king (1 Kings
12ff).30 He would commit the sin of setting up golden calves which would be in the
eyes of Yahweh benchmark for kings who would follow in moral failure. Jeroboam ІІ
(793-753) however, began to rule in the times of the removal of Benhadad ІІІ of
Syria. The northern kingdom due to this was able to consolidate its hold on Damascus
and extended its borders to the north, south and east. Jeroboam’s forty-year reign is
considered a period of prosperity and expansion of the Northern Kingdom which
approached in character the “golden age” of David and Solomon.31

d. Amos: The text in the book itself gives a biographical report of this character. Amos,
in Heb. ‘burden bearer’ was a sheep-raiser (Noqed/Boqer), which was more than a
shepherd (Heb. Ro’ah), from the land of Tekoa (1:1), which is a village situated on
the edge of the a village on the edge of the wilderness of Judah about six miles (10
km) south of Bethlehem, on the southern kingdom of Judah. 32 In addition dresser of
sycamore figs which involved the work of piercing or pinching before the ripening to
be edible. He was not professionally trained as a prophet (2 Kings 2:3) but was called
by Yahweh when he was involved in this occupation.33

In conclusion the above findings on structure, literary issues and observations, historical and
geographical features are crucial for the reader of Amos in general and Amos 7:10-17 in
particular. Although there are many other studies that could be done which would shed light
on the passage could be done, the above finding would suffice for a general understanding of
the passage (7:10-17).

28
Lawrence O. Rochards, The new International Dictionary, (Michigan: Zondervan Publishing House; 1991), 40.
29
Ibid., 481.
30
Ibid., 481.
31
Ibid., 44.
32
William Sanford, David Allan Hubbard, Frederic William, Old Testament Survey, (Michigan: William B.
Eerdmans Publishing Company; 1996), 244.
33
Ibid., 244.
 SOURCES

Rochards Lawrence O., The new International Dictionary, Michigan: Zondervan Publishing
House; 1991.

Sanford William, Allan David Hubbard, William Frederic, Old Testament Survey, Michigan:
William B. Eerdmans Publishing Company; 1996.

Constable Thomas L., “Notes on Amos,” Sonic Light Online, http://www.soniclight.com/.

Wenham Gordon J., Word Biblical Commentary: Volume 1, Nashville: Thomas Nelson
Publishers; 1987.

Hubbard David Allan, Joel and Amos: An Introduction and Commentary, England: Inter-
Varsity Press; 1989.

Bromiley Geoffret W., et al. eds. The International Standard Bible Enclyopedia, Michigan:
William Eerdmans Publishing Company; 1979.

Poobalan Ivor, “Amos,” Lecture notes. Colombo: Colombo Theological Seminary, August
2008.