Exegesis on Amos 9

by

Rhys Siegel-Hinson

A Term Paper

Presented to Dr. Cara Forney

Rochester University

As a Requirement in

Course BIB5173-WM01A

Rochester, Michigan

2023
 2

Background of Amos

Most of the discourse surrounding the historicity of Amos and its author stems

from the very first verse, “The words of Amos, one of the shepherds of Tekoa—the vision he

saw concerning Israel two years before the earthquake when Uzziah was king of Judah and

Jeroboam son of Jehoash was king of Israel” (Amos 1:1, NRSVUE). From this short introductory

passage, the reader may glean two things; first, that Amos was a shepherd of Tekoa. Amos 7:14

expands the understanding of the author’s occupation to also include that of a sycamore-fig

tree-tender. From this knowledge, it is not clear whether or not Amos was simply a shepherd or a

man of extensive means or power.1 It is likely, however, that Amos was a simple man, called to

prophecy by his Creator.

Second, the reader may glean the timeframe by which Amos was written by the

signifying events listed in the passage. A mysterious “earthquake” is noted. Although it is

impossible to be sure to which historical calamity the prophet is specifying, experts have claimed

the date as around 750 B.C.E via the subsequent inclusion of the two kings Uzziah (c.783–742

B.C.E) of Judah (the southern kingdom) and King Jeroboam II (c.786–746 B.C.E) of Israel.2

However, this is not to say that there aren’t conflicting reports of different authorship of the Book

of Amos, which would theoretically stretch its timeframe out over several centuries. Namely,

recent scholars have posited that the Book of Amos is actually a “postexilic creation of a scribal

class in the Persian province of Yehud in the fifth to fourth centuries B.C.E.”3 Despite this, the

Book of Amos will be treated as one complete, canonical document in this paper for both the

1
“Amos.” Encyclopædia Britannica, October 1, 2023. https://www.britannica.com/biography/Amos.
2
“Amos.” Encyclopædia Britannica
3
YEE, GALE A., Gale A. Yee, Hugh R. Page, and Coomber Matthew J M. The prophets. Minneapolis, MN:
Fortress Press, 2016
 3

sake of literary simplicity in light of an Amos 9 exegesis, and in lieu of the fact that many

experts continue to maintain a position in support of the literary unity of the book itself.

Thematically, the Book of Amos engages in the national identity of Israel, one

that has exalted the rich in favor of taking a stance of love regarding the poor. In this sense, a

prevailing theme of the Book of Amos is social justice for those who have been pushed to the

margins by the powerful of Israel. Via his authorship, Amos relays that the national ideology has

disregarded the Other and that the Lord their God, in turn, has set about enacting a retribution for

their sins. The triumph of Amos’ moral order results in five visions - prophecies that ultimately

foretell the destruction of the Northern Kingdom of Israel (eventually enacted by the Assyrians)

despite Amos’ pleading to the contrary and multiple intercessions on Israel’s behalf. For the most

part, Amos can be regarded as a prophet of doom, as much of his prophecy revolves around the

mass destruction and demolition of Israel. It is this very message of doom that boldly

encompasses the genre of the book - several literary and rhetorical styles (rhetorical entrapment,

visions, laments, etc.) are broadly encamped within Amos’ authorship, yet none fully define the

work. It is this very plurality of style that greatly contributes to the everpresent and fascinating -

if not fully applicable for our unique academic purpose - debate regarding the authorship of the

Book of Amos.

Despite scholarly claims regarding authorship, David A. Dorsey in Literary

Architecture and Aural Structuring Techniques in Amos identifies the latter portion of the book,

which encompasses the final two prophetic visions of Amos along with the final message of

redemption and salvation (8:3 - 9:15) as one cohesive, structured unit. He posits this theory

through the phrases bayyôm hahû' "in that day", and hinneh yâmîm baîm, "behold, days are
 4

coming" which occur regularly throughout this section despite their infrequent use throughout

the rest of the book.4 This scholarly work, then, will do the same.

Amos 9:1-4, The Lord and the Escaping Israelites

As opposed to his previous visions, which Amos clarified with phrases such as

“this is what the Lord God showed me” (Am. 7:1, 7:4, 7:7), the author is much more direct with

his approach - “I saw the Lord standing beside the altar” (Am. 9:1, NRSVUE). This turning tide

in language presupposes Amos’ final prophecy against the Israelite nation, one that would be

particularly difficult for his audience to hear.

The language in 9:1, particularly that revolving around capitals and thresholds

foretells the destruction of the temple at Bethel. This destruction would be especially imperative

to Amos’ underlying theme of social justice as the temple at Bethel represents the religious

sanction of the corrupt national ideology of Israel - one morally opposed by both the prophet and

God.5 The audience of the time would be remiss to note that Amos’ repeated intercessions on

Israel’s behalf have ceased by the time that this final prophecy is delivered, possibly indicating

his moral alignment with the Lord’s retribution in this instance.

The passage quickly transitions into a prophecy regarding the Lord’s judgment

of the people. Moreover, the language used through verse 4 does much in denoting to the

audience that there is no possibility of escape from the wrath of God. In doing so, the language

used mimics that of the psalmist - “Where can I go from your spirit? Or where can I flee from

your presence? If I ascend to heaven, you are there; if I make my bed in Sheol, you are there. If I

4
Dorsey, David A. “Literary Architecture and Aural Structuring Techniques in Amos.” Biblica 73, no. 3
(1992): 305–30. http://www.jstor.org/stable/42611266.
5
YEE, GALE A., Gale A. Yee, Hugh R. Page, and Coomber Matthew J M. The prophets. Minneapolis, MN:
Fortress Press, 2016.
 5

take the wings of the morning and settle at the farthest limits of the sea, even there your hand

shall lead me, and your right hand shall hold me fast” (Ps. 139:7-10, NRSVUE). However, far be

it from the hopeful phrasing of the Psalms passage, Amos’ retelling of King David’s prose sees

God as an omnipotent enactor of vengeance.

It is the Lord’s very omnipotence that is as relevant in the foretelling of

destruction, as Amos emphasizes the futility of running and hiding from God. The second verse

in particular disputes a commonly-held Israelite belief at the time; Sheol, viewed by the people

of the time as the physical, subterranean realm of the dead, was generally observed as

out-of-bounds in regard to the sovereignty of the Devine. Amos boldly attests to the contrary,

asserting that no hidden place is safe from the sight (and action) of the Lord, physical or

spiritual.6 This sentiment is repeated for the “high places” that were understood by the people of

the time. Both the physical understanding of height (Mount Caramel), and the spiritual

understanding (Heaven itself) are listed as being within the bounds of the influence of the

Creator.

Amos returns once again to the language of the “low places” in the third verse,

quoting the Lord as threatening that, “though they hide from my sight at the bottom of the sea,

there I will command the serpent, and it shall bite them” (Am. 9:3, NRSVUE). It is not readily

apparent what serpent is being referred to in this passage, although it can be noted that the

Hebrew word ‫ַָּנחׁש‬

֖ ָ ‫​ה‬or “nachash” is used in this instance, the same word used to describe the

serpent in the Garden of Eden in Genesis.7 8 The use of a serpent might also be in contrast to the

fiery serpents of Numbers 21 that God sent out among the Israelites to bite and dispose of many

6
“Amos 9 Commentary.” Precept Austin. Accessed October 4, 2023.
https://www.preceptaustin.org/amos-9-commentary.
7
Precept Austin
8
“Old Testament Hebrew Lexical Dictionary - Bible Lexicons.” StudyLight.org. Accessed October 4, 2023.
https://www.studylight.org/lexicons/eng/hebrew.html.
 6

who spoke out against both God and Moses during their exile. The audience of the Book of

Amos would automatically make this connection due to their familiarity with both their nation’s

narrative and their law.

God’s proclamation in verse four echoes similar exilic language used by Amos

in chapter 7. Moreover, it is the Lord’s declaration that He will “...fix my eyes on them for harm

and not for good” (Am. 9:4, NRSVUE) that would have thoroughly struck fear into the hearts of

Amos’ audience. The Hebrew word for “harm,” ‫רע‬,ַ is translated by the KJV and several other

versions as “evil.” In fact, that particular definition encompasses most of the word’s usage in the

Old Testament.9 An essential part of the old covenant was the promise of blessing or cursing

based on Israel’s obedience; the evil that God threatens the Israelites with is a direct response to

their disregard for morality.10

Apart from the content of this initial passage in chapter 9, it pays for one to be

aware of the chiastic structure that the author applies linguistically. While Amos is describing the

reach of the Lord’s wrath, the places described as being within His reach range from low (Sheol),

to high (Heaven, the top of Mount Caramel), to low again (the bottom of the sea). This wave-like

structure is yet another technique that the author uses in order to signify the extent of God’s

vengeful influence over His people.11

Doxology and Notes of Hope: Amos 9:5-10

The beginning of the fifth verse marks a noted shift in literary style from the

author. Namely, the speech of God in the first four verses gives way to a doxology, or “hymnic
9
“Ra` Hebrew Meaning - Old Testament Lexicon (KJV).” biblestudytools.com. Accessed October 18, 2023.
https://www.biblestudytools.com/lexicons/hebrew/kjv/ra.html.
10
“Enduring Word Bible Commentary Amos Chapter 9.” Enduring Word, March 14, 2023.
https://enduringword.com/bible-commentary/amos-9/.
11
“Amos 9 Commentary.” Precept Austin. Accessed October 4, 2023.
https://www.preceptaustin.org/amos-9-commentary.
 7

passage” in verses five and six. Once again, Amos does not act as an intercessor on behalf of the

Israelites but is single-mindedly focused on the sovereignty and power of God.12

Different biblical versions have tried their hand at properly defining the earthly

component of the Lord’s construction in verse 6, a passage that is, admittedly, “difficult to define

precisely.”13 The NRSVUE refers to it as “the vault upon the earth,” the KJV as God’s “troop

within the earth,” and the ESV as the Lord’s “vaulted dome over the earth.” Despite the difficulty

in consistent translation, this poetic structure is clearly the continued demonstration of the Lord’s

power and continued authority over all things both corporeal and otherwise. The message

received by the intended audience of this poetic section would be thus; if the scope of the

Creator’s influence is so grandiose, how easy it would be to utterly annihilate the disobedient

Israelite people?

Despite the continued variants and messages of destruction, verse 7 is the first

indicator of a shift in the Lord’s tone. It is also here where the reader may note a stark absence of

Amos’ interjection, who appears to have written himself out of the text from this point forward.

From here onward, the words of God are His own, seemingly without any outside prophetic

influence. Despite this, the words of the Creator - the being that has been perceived as the

all-powerful annihilator until this precise moment in the text - speaks now of an end to the very

punishment foretold to be wrought against Israel. Amos as narrator is absent, yet the message he

used while he pleaded with his Lord for an end to the destruction is now ultimately heeded.14

It is here that the Lord directly addresses His audience, saying, “Are you not

like the Cushites to me, O people of Israel? says the Lord. Did I not bring Israel up from the land

12
Linville, James R. “Visions and Voices: Amos 7-9.” Biblica 80, no. 1 (1999): 22–42.
http://www.jstor.org/stable/42614142.
13
“Enduring Word Bible Commentary Amos Chapter 9.” Enduring Word, March 14, 2023.
https://enduringword.com/bible-commentary/amos-9/.
14
Visions and Voices: Amos 7-9.
 8

of Egypt and the Philistines from Caphtor and the Arameans from Kir?” (Am. 9:7, NRSVUE).

The ‘Cushites’ referenced in this passage are often translated as the ‘sons of Ethiopia’ in other

versions. To the Israelites, the Cushites (those who lived in what is now southern Egypt, Sudan,

and Ethiopia) would have been widely understood as “unimportant,” and as those who “live at

the end of the earth.”15 God uses the example of the Cushites to indicate that, despite Israel’s

self-perception as a nation set apart, or chosen by God, they would not be treated in any different

manner than the foreign nations over which they proclaimed nationalistic hierarchy. God’s divine

direction, then, is applicable to all nations, Gentile or otherwise.

Verse 8 expands on God’s regard of the Israelites; after listing the Gentile

kingdoms by name, the Lord once again turns His attention to the Israelites, comparatively

demeaning them as “the sinful kingdom.” Kerry Lee expands upon this denotation, positing that,

“This is, again, because Israel has given up her identity as the people of God by forsaking their

only distinguishing feature: devotion to Yahweh and His Torah”16 Indeed, the Hebrew word used

for ‘sinful’ in this context is ‫ ַחּטָא‬, or chatta, often translated into English as “missing the mark.”17

In other words, the Lord is reemphasizing the sin of the Israelites via their continued failure to

properly devote themselves.

The sinful kingdom, then, is pledged to be destroyed, as the audience has heard

many times across their reading of Amos. However, in this instance, the Lord adds a pointed

addendum to His pledge, “—except that I will not utterly destroy the house of Jacob, says the

Lord” (Am. 9:8, NRSVUE). Through this statement, readers are provided with further

15
“Amos 9 Commentary.” Precept Austin. Accessed October 4, 2023.
https://www.preceptaustin.org/amos-9-commentary.
16
Lee, Kerry. “The Sinful Kingdom – Amos 9:5-8.” Bite, December 9, 2020.
https://bitesizedexegesis.com/2017/10/10/the-sinful-kingdom-amos-95-8/.
17
“Old Testament Hebrew Lexical Dictionary - Bible Lexicons.” StudyLight.org. Accessed October 4,
2023.https://www.studylight.org/lexicons/eng/hebrew/2400.html.
 9

clarification of the sinful kingdom as the Northern Kingdom of Israel and, further, given the

assurance that a remnant of God’s chosen would survive the coming destruction.18

The proceeding verse sees God acting as the farmer - employing a metaphor

that the deeply agrarian Israelite nation would understand,19 “For I will command and shake the

house of Israel among all the nations as one shakes with a sieve but no pebble shall fall to the

ground. All the sinners of my people shall die by the sword, who say, ‘Evil shall not overtake or

meet us’” (Am. 9:9-10, NRSVUE). The process of shaking a sieve involves removing all of the

chaff from a batch of grain. Therefore, God is ensuring that all of the sinners of the Kingdom of

Israel will be cut down and effectively removed. However, the message of hope is that those who

truly followed the statutes of the Lord, the pebbles in this metaphor, would be spared from the

same fate.

Restoration and Conclusion: Amos 9:11-15

It is from this point onward that the nature of the passage takes on a decidedly

more hopeful tone. In much the same way, the language used appears to now be directed toward

the coming age after the time of vengeance has passed - a time of reconstruction as opposed to

one of retribution.

Verse 11 sees the Lord pledging to “raise up the booth of David that has fallen”

(Am. 9:11, NRSVUE). Apart from the clear message of reestablishment that is being conveyed

in this statement, there is some controversy as to the meaning of this promise. Certainly, there is

very little scholarly debate on the direct translation of the Hebrew ‫ סַֻּכ ֥ת‬as booth, house, hut, etc.

18
“Amos 9:7-1.” TheBibleSays.com, July 21, 2023.
https://thebiblesays.com/commentary/amos/amos-9/amos-97-10/#:~:text=As%20before%2C%20the%20ph
rase%20“house,28%3A13%2D15).
19
“Amos 9 Commentary.” Precept Austin. Accessed October 4, 2023.
https://www.preceptaustin.org/amos-9-commentary.
 10

However, questions linger regarding how the term ‘booth of David’ is meant to be understood by

readers. Although the most logically consistent understandings of this passage point to the booth

of David as symbolic of the king’s dynasty, some scholars have theorized that this language is

more indicative of the reconstruction of the temple, or even in reference to the physical location

of Succoth.20

Verse 12 sees the Lord calling for the rebuilt booth of David to take possession

of “the remnant of Edom and all the nations who are called by my name” (Am. 9:12, NRSVUE).

Here, the language of the remnant persists - this time in reference to Edom, those members of a

territory who had once been enemies of Israel.21 Centuries later, Luke would quote this very

passage in his authorship of Acts; invoking the ancient manuscript in order to help denote to his

Jewish audience that God had always intended a place for Gentiles in His ultimate plan for the

salvation of the world.22 The connection between these two passages helps modern readers

understand how the words of Amos were interpreted by Christians several centuries after their

initial recording.

Verse 13 completes the literary sandwich of agricultural verbiage via the picture

of the plowman and the reaper in his message of restoration; traditionally, these two laborers

would not interact with one another while performing their duties. The message the Lord

conveys in this section is one where the land overflows with such overwhelming abundance that

the two bump into each other.23 God intends for this particular prophecy to stick with His

audience, thus, the language used to introduce this foretelling is bold and declarative - behold,

20
Richardson, H. Neil. “Skt (Amos 9:11): ‘Booth’ or ‘Succoth’?” Journal of Biblical
Literature 92, no. 3 (1973): 375–81. https://doi.org/10.2307/3263578.
21
“Amos 9 Commentary.” Precept Austin. Accessed October 4, 2023.
https://www.preceptaustin.org/amos-9-commentary.
22
“Amos 9 Commentary.” Precept Austin.
23
“Enduring Word Bible Commentary Amos Chapter 9.” Enduring Word, March 14, 2023.
https://enduringword.com/bible-commentary/amos-9/.
 11

says the Lord. The Hebrew word used in this instance is ‘hinneh,’ a biblical interjection often

translated as “lo!” or “see, see.” It is near-exclusively used in the Old Testament to represent

looking toward something of great interest.24 This is an intentional incongruence with the rest of

the Amos text, which definitively represents a future enactment of justice to which the Israelite

people would not be eager to look.

Verse 14 sees the Lord promising to “restore the fortunes of my people, Israel”

(Am. 9:14, NRSVUE). This same promise is repeated twenty separate times in the Old

Testament, with some popular instances being Jeremiah 30:3, Hosea 7:11, and Zephaniah 3:20.

In doing so, God places the responsibility of restoration on the Israelite people, tasking them

with the rebuilding and inhabitation of the ruined cities.

To conclude the Book of Amos, the agrarian language persists. Transitioning

from verses 14 to 15, the Lord emphasizes that, insofar as the Israelite people will plant and

harvest vineyards, He too will plant them upon the land that He is to give unto them. This final,

beautiful image placed in the audience’s mind allows for the Israelites to simultaneously envision

the flourishing of their crop, and the subsequent growth of their nation by means of the hand of

God.

In his overview of Amos 7-9, James R. Linville takes a moment to reflect upon

the literary transition from Amos’ constant intercession in the majority, to the conclusion of a

direct, unmediated encounter with God. “The reader is no longer in charge: one must see what

Amos sees, and not just quote the divine words. Yet, Amos is not in charge either… With this, do

the readers confront their own terror at meeting God; on delivering judgement on one’s own; of

defying human authority? …Our alter ego, Amos, is withdrawn from view. But now God is

24
“Old Testament Hebrew Lexical Dictionary - Bible Lexicons.” StudyLight.org. Accessed October 4,
2023. https://www.studylight.org/lexicons/eng/hebrew.html.
 12

willing once again to turn, to forgive, to cease.”25 The pleas of the prophet are, at least, heeded.

The wrath of the Creator must be endured in this instance; but, beyond the annihilation lies new

growth. Beyond the destruction foretold in the Book of Amos lies a new hope for the chosen of

Israel.

25
Linville, James R. “Visions and Voices: Amos 7-9.” Biblica 80, no. 1 (1999): 22–42.
http://www.jstor.org/stable/42614142.
 13

Bibliography:

“Amos 9:7-1.” TheBibleSays.com, July 21, 2023.

https://thebiblesays.com/commentary/amos/amos-9/amos-97-10/#:~:text=As%20before%

2C%20the%20phrase%20“house,28%3A13%2D15).

“Amos 9 Commentary.” Precept Austin. Accessed October 4, 2023.

https://www.preceptaustin.org/amos-9-commentary.

“Amos Chapter 9 ‫עָמֹוס‬.” Mamre. Accessed October 4, 2023.

https://mechon-mamre.org/p/pt/pt1509.htm.

“Amos.” Encyclopædia Britannica, October 1, 2023.

https://www.britannica.com/biography/Amos.

Dorsey, David A. “Literary Architecture and Aural Structuring Techniques in Amos.”

Biblica 73, no. 3 (1992): 305–30. http://www.jstor.org/stable/42611266.

“Enduring Word Bible Commentary Amos Chapter 9.” Enduring Word, March 14, 2023.

https://enduringword.com/bible-commentary/amos-9/.

Lee, Kerry. “The Sinful Kingdom – Amos 9:5-8.” Bite, December 9, 2020.

https://bitesizedexegesis.com/2017/10/10/the-sinful-kingdom-amos-95-8/.

Linville, James R. “Visions and Voices: Amos 7-9.” Biblica 80, no. 1 (1999): 22–42.

http://www.jstor.org/stable/42614142.

“Old Testament Hebrew Lexical Dictionary - Bible Lexicons.” StudyLight.org. Accessed

October 4, 2023. https://www.studylight.org/lexicons/eng/hebrew.html.

 14

“Ra` Hebrew Meaning - Old Testament Lexicon (KJV).” biblestudytools.com. Accessed

October 18, 2023. https://www.biblestudytools.com/lexicons/hebrew/kjv/ra.html.

Richardson, H. Neil. “Skt (Amos 9:11): ‘Booth’ or ‘Succoth’?” Journal of Biblical

Literature 92, no. 3 (1973): 375–81. https://doi.org/10.2307/3263578.

YEE, GALE A., Gale A. Yee, Hugh R. Page, and Coomber Matthew J M. The prophets.

Minneapolis, MN: Fortress Press, 2016.