Amos 9

The Oracle Concerning Israel (2:6-16)

References:
SWEENEY, pp. 214-218
DONALD GOWAN, “The Book of Amos” in the New Interpreter’s Bible vol. 7, pp. 363-367, see especially his theological
reflections on the biblical depiction of God as a warrior in pp. 366-367.
JOHN ANDREW DEARMAN, Property Rights in the Eight-Century Prophets (SBLDS 106; Atlanta, Georgia: Scholars Press, 1988),
see on Amos pp. 18-25.

Preliminary remarks:
--the climax and rhetorical goal (a kind of “bullseye”)
--directed against the leadership of Jeroboam ben Joash
-period of power and security (as mentioned earlier) much like the reign Solomon.
-Jeroboam’s kingdom is to be punished for crimes of social abuse.

Commentary
v. 6b-7a “because they sell the righteous [caDDîq] for silver, and the needy for a pair of sandals—they who trample the head
of the poor [Dallîm] into the dust of the earth, and push the afflicted [`ánäwîm] out of the way.”

--majority of scholars state that the crime is on selling people in cases of debt slavery.
--note that the term “righteous” [caDDîq] is a often a technical term for one who is judged to be innocent in a legal
proceeding (see Exod 23:6-8; Deut 16:19; 1 Kgs 8:32), not necessarily “poor” in the sense of destitute, propertyless like
widows and orphans; note also the use of the “righteous” in the Psalms (as in Ps 1:5-6).
--for references to debt slavery, see Exod 21:1-11; Deut 15:1-8; Neh 5:5, see esp. Amos 8:6).
--As implied in those texts above, corruption is evident here as the cause of unjust judgment on the “righteous”, perhaps by
judges who were bribed by the creditors.
-- in Ancient Near East, people and their property were exchanged to fulfill obligations or in place of fulfillment of obligations.
--the reference to a pair of sandals here reflects the symbol of the exchange of property rights and a token of
possession – see Amos 8:6; 1 Sam 12:3; Ruth 4:7-8 (records the custom of the gift of sandal as confirmation of the transaction
between Boaz and the unnamed kinsman), see also Ps 60:10. “a pair of sandals” may act as a kind of a receipt of the sale. [Note
Jesus’ command in Mt 10:10 and Lk 10:4].
-- they who trample the head of the poor [Dallîm] into the dust of the earth, and push the afflicted [`ánäwîm] out of the
way.”
--“they who trample” can also mean in Hebrew “they who pant after”, conveying the sense of chasing relentlessly
their victims, yearning for all the property of the poor, including event he dust of his land found in his body.
--the mention of dust may also refer to the poor human being’s land.
--in any case, the metaphor seems to imply that end result of abusing the poor is eliminating them, i.e., murder (see
Naboth in 1 Kgs 21:1; Mk 12:40).

v. 7b: “father and son go in to the same girl [na`árâ] so that my holy name is profaned”
--NOT cult prostitution! (as NRSV in its footnote).
--reference to incest (see Lev 18:15; 20:12; also in Mt 5:32 note the exceptive clause).
--but also refers to debt slavery and oppression here.
--a girl sold by his father into slavery and would be considered property of her owner (note the treatment of women
slaves in Exod 21:7-11); moreover, the word na`árâ can also mean servant/slave girl. This verse may envision a situation in
which a slave girl’s rights have been violated by a man and his son (which is still happening today).
--note that abuse of the poor is both a social and religious question –profaning the YHWH’s name. Note the implication of the
commandment: “Thou shall not take the name of YHWH in vain.”

v. 8: “they lay themselves down beside every altar on garments taken in pledge; and in the house of their God they drink wine
bought with fines [ `önäš ] they imposed.”
--NOT cult prostitution! (even with the reference of “altar”, “house of God” , “drink wine”)
--note the continued infraction of property rights and abuse of the poor: garments of debtor could be taken as a pledge for a
loan but had to be return at night (Exod 2:25-26, see also Mt 5:40); garment is a at times a symbol of property (see Mk 10:50).
--the reference to altar is not because of temple prostitution (alleged practice of the Gentiles), but that one enters debt slavery at
the site of the Temple or altar, read Exod 21:6;
--reference to wine, wine is primary agricultural community, and used at times to pay fines. It may imply here a kind of forced,
unjustified exaction of payment (see 2 Kgs 23:33 note “fine” [`önäš].