AMO (Amos)
AMO.1 • AMO.2 • AMO.3 • AMO.4 • AMO.5 • AMO.6 • AMO.7 • AMO.8 • AMO.9
AMO.1
[AMO.1.1] The words belong to Amos, who was among the shepherds from Tekoa. He saw visions concerning Israel in the days of Uzziah, king of Judah, and in the days of Jeroboam son of Joash, king of Israel, two years before the shaking. [§]
dib-ray ahm-os ah-sher hah-yah bah-nok-deem meet-tek-oo-ah ah-sher haz-ah al yis-rah-el bee-may oo-zee-yah me-lech yeh-oo-dah oo bee-may yar-ahv-ahm ben yo-ash me-lech yis-rah-el sh-nah-tai-eem leef-nay hah-rah-ash
This verse introduces the book of Amos. It states that the words belong to Amos, who was among the shepherds of Tekoa. He prophesied concerning Israel during the reigns of Uzziah, king of Judah, and Jeroboam son of Joash, king of Israel, two years before an earthquake.
[AMO.1.2] And Yahveh said, "From Zion will Yahveh roar, and from Jerusalem will Yahveh give voice. The green pastures of the shepherds will mourn, and the crown of Carmel will become dry." [§]
Va-yo-mar | Yeh-vah-veh mi-tzee-yon yis-ahg vee-mee-roo-sha-layim yi-ten kol-o ve-av-loo ne-ot ha-ro-eem ve-ya-vesh rosh ha-car-mel.
This verse describes Yahveh roaring from Zion and voicing from Jerusalem, causing mourning for the green pastures of the shepherds and the withering of the crown of Carmel. The verse is poetic and uses imagery to depict Yahveh’s powerful declaration and its effect on the land.
[AMO.1.3] Thus says Yahveh, concerning three transgressions of Damascus, and four that I will not turn back: because they have threshed Gilead with instruments of iron. [§]
Koh amar Yahveh al-shloshah pish'ei Damascus ve'al-arbah lo ashiveh-nnu al-dusham bacharutsot habarzel et-hagil'ad.
This verse begins with the standard formula "Thus says Yahveh". It then states that Yahveh has a judgment concerning three transgressions of Damascus, and a further four that will not be revoked. The reason for this judgment is Damascus's threshing of Gilead with iron instruments.
[AMO.1.4] And I will send fire into the house of Hazael, and it will consume the palaces of Ben-Hadad. [§]
ve-shil-lach-ti esh be-beit cha-za-el ve-och-lah ar-mo-not ben-ha-dad
This verse describes a prophetic declaration of judgement. 've-shil-lach-ti' means 'and I will send'. 'esh' means 'fire'. 'be-beit' means 'in the house of'. 'cha-za-el' is a proper name, Hazael. 've-och-lah' means 'and it will consume'. 'ar-mo-not' means 'palaces'. 'ben-ha-dad' is a proper name, Ben-Hadad.
[AMO.1.5] And I will break the bolt of Damascus, and I will cut off the inhabitant from the valley of wickedness, and the supporter of the rod from the house of Eden. And the people of Aram will go into exile to Kir, says Yahveh. [§]
ve-sha-var-ti bri-ach Da-me-sek ve-hi-kar-ti yo-shev mi-bi-ke-at-A-ven ve-to-mech she-vet mi-beit E-den ve-ga-lu am-A-ram Kir-ah amar Yahveh.
This verse describes a coming destruction and exile. 've-sha-var-ti' means 'and I will break'. 'bri-ach Da-me-sek' refers to 'the bolt of Damascus'. 've-hi-kar-ti' means 'and I will cut off'. 'yo-shev mi-bi-ke-at-A-ven' means 'the inhabitant from the valley of wickedness'. 've-to-mech she-vet mi-beit E-den' means 'the supporter of the rod from the house of Eden'. 've-ga-lu am-A-ram Kir-ah' means 'and the people of Aram will go into exile to Kir'. 'amar Yahveh' means 'says Yahveh'.
[AMO.1.6] Thus says Yahveh, regarding three transgressions of Gaza, and regarding four I will not relent. Regarding their exile, a complete exile to surrender them to Edom. [§]
Koh amar Yahveh al-shloshah pish'ei Azah ve'al-arbah lo ashiveh'nnu al-haglotam galut shlemah lehasgir le'Edom.
This verse is a prophetic statement. "Koh amar" means "Thus says". "Yahveh" is the proper name of God. "Al-shloshah pish'ei Azah" means "regarding three transgressions of Gaza". "Ve'al-arbah" means "and regarding four". "Lo ashiveh'nnu" means "I will not return it", or in this context, "I will not relent". "Al-haglotam" means "regarding their exile". "Galut shlemah" means "complete exile". "Lehasgir" means "to surrender". "Le'Edom" means "to Edom".
[AMO.1.7] And I will send fire upon the wall of Gaza, and it will consume its palaces. [§]
və-shil-lach-ti esh bə-cho-mat ʿa-zah və-ʾa-chə-lə ʾar-mə-no-tei-ha
This verse describes a divine act of sending fire against the walls of Gaza and consuming its palaces. 'Və' means 'and'. 'Shilach' means 'to send'. 'Esh' means 'fire'. 'Bə' means 'in'. 'Chomat' means 'wall'. 'ʿAza' is the name Gaza. 'Və' means 'and'. 'Achlə' means 'to consume'. 'Armənoteyha' means 'its palaces'. The verb tenses are future.
[AMO.1.8] And I will cut off the one who dwells in Ashdod, and the one who supports the tribe from Ashkelon, and I will turn my hand against Ekron, and the remnant of the Philistines will perish. Thus says my Lord Yahveh. [§]
vehikrati yoshev me'ashdod vetomekh shevet me'ashkelon vahashivoti yadi al-ekron ve'avdu she'erit pelishtim amar adonai yevaveh.
This verse details a divine decree of destruction against the Philistine cities. 'Vehikrati' means 'and I will cut off'. 'Yoshev me'ashdod' means 'the one who dwells in Ashdod'. 'Vetomekh shevet me'ashkelon' means 'and the one who supports the tribe from Ashkelon'. 'Vahashivoti yadi al-ekron' means 'and I will turn my hand against Ekron'. 'Ve'avdu she'erit pelishtim' means 'and the remnant of the Philistines will perish'. 'Amar adonai yevaveh' means 'said my Lord Yahveh'.
[AMO.1.9] Thus says Yahveh, concerning three offenses of Tyre, and concerning four I will not revoke them, concerning their delivering up to exile a complete exile to Edom, and they did not remember the covenant of brothers. [§]
Ko amar Yahveh al-shloshah pish'ei-tzor ve'al-arba'ah lo ashiveh-nnu al-hasgiram galut shlemah le'Edom velo zachru brit achim.
This verse is a prophetic statement from Yahveh concerning the transgressions of Tyre. It declares that Yahveh will not revoke the punishment for three offenses, but will allow a complete exile to Edom as a consequence. The verse also states that the people of Tyre did not remember the covenant of brotherhood.
[AMO.1.10] And I will send fire upon the wall of Tyre, and it will consume its palaces. [§]
veshilachti esh bechomat tzor ve'achlah armnoteyha
This verse describes a divine action of sending fire upon the wall of Tyre, and it consuming its palaces. 'Veshilachti' means 'and I will send'. 'Esh' means 'fire'. 'Bechomat' means 'upon the wall of'. 'Tzor' is the name of the city, Tyre. 'Ve'achlah' means 'and it will consume'. 'Armnoteyha' means 'its palaces'.
[AMO.1.11] Thus says Yahveh, concerning three transgressions of Edom, and concerning four, I will not revoke it. Because he pursued his brother with the sword and destroyed compassion, and his anger keeps eternal wrath, his anger will remain forever. [§]
Koh amar Yahveh al-shloshah pisha'ei Edom ve'al-arba'ah lo ashiveh'nnu al-radfoh baherev achiv veshihat rachamai vayitorf la'ad apoh ve'evrato shmarah netzach.
This verse comes from Amos 1:11-13. It is a prophecy against Edom. It states that Yahveh has decreed punishment for Edom because of three transgressions, and even if they were to repent, Yahveh would not relent. The specific transgressions mentioned are pursuing their brother with the sword, destroying compassion, and harboring unending wrath. The phrase 'harboring unending wrath' is described as keeping its anger forever.
[AMO.1.12] And I will send fire upon Teman, and it will consume the palaces in Bozrah. [§]
ve-shil-lach-ti esh be-te-i-man ve-och-la ar-mo-not ba-tza-rah.
This verse describes a sending of fire upon Teman, and the consuming of palaces in Bozrah. 'Veshilachti' means 'and I will send'. 'Esh' means 'fire'. 'Be-Teiman' means 'in Teman'. 'Ve-ochla' means 'and it will consume'. 'Armonot' means 'palaces'. 'Ba-Tzrah' means 'in Bozrah'.
[AMO.1.13] Thus says Yahveh, concerning three sins of the descendants of Ammon, and concerning four, I will not revoke it, concerning the valley of acacia trees in Gilead, in order to expand their boundary. [§]
Koh amar Yahveh al-shloshah pish'ei b'nei-ammon v'al-arbahah lo ashivehnnu al-bik'am harot ha'gil'ad l'ma'an har'chiv et-gvulam.
This verse begins with the standard formula 'Thus says Yahveh'. It then details Yahveh's judgement against the Ammonites for three transgressions, and a promise not to revoke that judgement, even for four transgressions. The transgressions are connected to the valley of the acacia trees in Gilead, and are being punished to expand the borders of Israel.
[AMO.1.14] And I will kindle a fire upon the wall of Rabbah, and it will consume its palaces with shouting on a day of war, with a tempest on a day of a storm. [§]
vehitzati esh behomah rabah ve'achlah armnoteyha bitruah beyom milchamah besa'ar beyom sufah.
This verse describes a divine act of setting fire to the wall of Rabbah, causing its palaces to be consumed. It emphasizes the dramatic and chaotic nature of this destruction, linking it to a day of war, a tempest, and a storm. 'Rabbah' is a city. 'Esh' means fire. 'Homah' means wall. 'Armnoteyha' means its palaces. 'Bitruah' means with shouting. 'Milchamah' means war. 'Sa'ar' means tempest. 'Sufah' means storm.
[AMO.1.15] And their king will walk in exile, he and his princes together, said Yahveh. [§]
veh-ah-lakh mal-kahm bah-go-lah hu vee-sah-rahv yah-dahv ah-mar Yahveh.
This verse describes the fate of the king of Babylon. ‘Veh’ means ‘and’. ‘Halakh’ means ‘he will walk’. ‘Malkam’ means ‘their king’. ‘Bagolah’ means ‘in exile’. ‘Hu’ means ‘he’. ‘Vesarahv’ means ‘and his princes’. ‘Yahdav’ means ‘together’. ‘Amar’ means ‘said’. ‘Yahveh’ is the proper name of God.
AMO.2
[AMO.2.1] Thus says Yahveh regarding three transgressions of Moab, and regarding four, I will not revoke it. Because they burned the bones of the king of Edom to cremated remains. [§]
Koh amar Yahveh al-shloshah pish'ei Moab ve'al-arbe'ah lo ashiveh-nnu al-sarfo atzmoteh melech-edom lasid.
This verse begins with the formula "Thus says Yahveh". It then details Yahveh's judgment against Moab for three transgressions and against Edom for four, specifically mentioning Edom's burning of the bones of the king of Edom to cremated remains. 'Pish'ei' means transgressions, 'sarfo' means 'its burning', and 'atzmoteh' means 'its bones'.
[AMO.2.2] And I will send fire upon Moab, and it will consume the fortresses of the cities. And death will come to Moab with a shout, with the sound of a trumpet. [§]
və-shil-lach-ti-’esh bə-mo-’av və-’ach-lə-’ah ar-mə-not ha-qə-ri-yot u-met bə-sha-’on mo-’av bi-tə-ru-’ah bə-qol sho-phar
This verse describes a coming judgment upon Moab. It states that fire will be sent against Moab, consuming its fortresses. Death will come to Moab with a shout and the sound of a trumpet. The verbs and nouns are all direct statements of action or state, describing a future event as certain.
[AMO.2.3] And I will destroy a judge from within her, and all her leaders I will slay with him, said Yahveh. [§]
ve-hikh-ra-tee sho-fete mik-ir-bah, ve-chol-sa-rei-ha eh-eh-rog im-mo amar Yahveh.
This verse describes a future action of Yahveh. 'Ve-hikh-ra-tee' means 'and I will cut off' or 'and I will destroy'. 'Sho-fete' means 'judge'. 'Mik-ir-bah' means 'from within her' (referring to a city or nation). 'Ve-chol-sa-rei-ha' means 'and all her leaders'. 'Eh-eh-rog' means 'I will slay'. 'Im-mo' means 'with him'. 'Amar Yahveh' means 'said Yahveh'.
[AMO.2.4] Thus says Yahveh: for three transgressions of Judah, and for four, I will not relent. They have rejected the instruction of Yahveh and have not kept his statutes. They have been misled by the falsehoods their ancestors followed. [§]
koh amar Yahveh al-shloshah pisha'ei Yehudah ve'al-arbahah lo ashiveh'nnu al-ma'asam et-torat Yahveh ve'chukkahv lo shamaru vayate'um kezavehem asher-halchu avotam acharehem.
This verse states a declaration from Yahveh concerning the transgressions of Judah. Specifically, it states that for three transgressions, Yahveh will not reverse his judgment, and for four, he will not return. The transgressions cited are the rejection of Yahveh’s instruction and the failure to keep his statutes, and being misled by the falsehoods their ancestors followed.
[AMO.2.5] And I will send fire in Judah, and it will consume the palaces of Jerusalem. [§]
vəšillachti eš biyehuda və’akhla armnot yerušalayim
This verse describes a divine act of sending fire upon Judah and consuming the palaces of Jerusalem. 'Vəšillachti' means 'and I will send'. 'Eš' means 'fire'. 'Biyehuda' means 'in Judah'. 'Və’akhla' means 'and it will consume'. 'Armnot' means 'palaces'. 'Yerušalayim' means 'Jerusalem'.
[AMO.2.6] Thus says Yahveh, concerning three transgressions of Israel, and concerning four, I will not reverse it. Concerning their selling of the righteous for silver, and the poor for a pair of sandals. [§]
Koh amar Yahveh al-shloshah pish'ei Yisrael ve'al-arba'ah lo ashiveh-nu al-mikhram bakehsef tzadik ve'evyon ba'avor na'alayim.
This verse begins with the formula 'Thus says Yahveh'. It then specifies that Yahveh will not forgive three transgressions of Israel, nor four. The transgressions are described as selling the righteous for silver and the poor for a pair of sandals.
[AMO.2.7] Those who seek upon the dust of the earth with heads of the humble, and the way of the meek they will bend, and each man and his father will go to the young woman, for the purpose of profaning the name of my holy one. [§]
ha-sho-af-im al-a-far-e-retz be-rosh dal-im ve-derech an-av-im ya-tu ve-ish ve-av-iv ye-el-chu el-ha-na-a-ra le-ma-an chal-lel et-shem kad-shi
This verse describes a ritual act where men and their fathers approach a young woman for the purpose of defiling a holy name. "Shoafim" refers to those who seek or draw near. "Afar" means dust or earth. "Dalim" refers to the poor or humble. "Anavim" refers to the meek or humble. "Na'ara" means young woman. "Chalel" means to profane, defile or pollute. "Shem Kadshi" means "the name of my holy one".
[AMO.2.8] And upon garments they cast ropes near every altar, and fermented wine they drink at the house of their Gods. [§]
ve-al-bgadim chvulim yattu etzel kol-mizbeach ve-yein anushim yishtu beit elohehem.
This verse describes a practice of casting ropes onto garments and drinking wine at the house of the Gods. "Ve" means 'and'. "Al" means 'upon'. "Bgadim" means 'garments'. "Chvulim" means 'ropes'. "Yattu" means 'they cast'. "Etzel" means 'near' or 'at'. "Kol" means 'every' or 'all'. "Mizbeach" means 'altar'. "Ve" means 'and'. "Yein" means 'wine'. "Anushim" means 'pressed' or 'fermented'. "Yishtu" means 'they drink'. "Beit" means 'house'. "Elohehem" means 'their Gods'.
[AMO.2.9] And I have destroyed the Amorites before them, which were as tall as cedars and strong as oaks, and I destroyed its fruit from above and its roots from below. [§]
ve'anokhi hishmadti et ha'emori mipenehem asher kegovah arazim gavho v'chason hu ka'allonim va'ashmid piryo mimma'al v'sharasav mitachat.
This verse describes God's destruction of the Amorites. 'Ve'anokhi' means 'and I'. 'Hishmadti' means 'I have destroyed'. 'Et ha'emori' means 'the Amorites'. 'Mipenehem' means 'before them'. 'Asher' means 'which'. 'Kegovah arazim gavho' means 'as tall as cedars they were tall'. 'V'chason hu ka'allonim' means 'and strong they were like oaks'. 'Va'ashmid piryo mimma'al' means 'and I destroyed its fruit from above'. 'V'sharasav mitachat' means 'and its roots from below'.
[AMO.2.10] And I, God, have brought you up from the land of Egypt, and I led you in the wilderness for forty years to inherit the land of the Amorites. [§]
ve-anokhi he-elevti et-khem mei-eretz mitzrayim va-olekh et-khem ba-midbar arba'im shanah la-reshet et-eretz ha-Emori.
This verse recounts God bringing the Israelites out of Egypt and leading them through the wilderness for forty years with the purpose of inheriting the land of the Amorites. 'Anokhi' means 'I'. 'He-elevti' means 'I have lifted/brought up'. 'Et-khem' means 'you (plural)'. 'Mei-eretz mitzrayim' means 'from the land of Egypt'. 'Va-olekh' means 'and I walked/led'. 'Ba-midbar' means 'in the wilderness'. 'Arba'im shanah' means 'forty years'. 'La-reshet' means 'to inherit'. 'Et-eretz ha-Emori' means 'the land of the Amorites'.
[AMO.2.11] And I raised up from your sons prophets and from your chosen young men nazirites. Is it truly the case that this did not happen, sons of Israel? says Yahveh. [§]
va-akim mi-bneikhem li-neviim u-mi-bachureikhem li-nezirim ha-af ein-zot bnei Yisrael neum Yahveh.
This verse expresses a rhetorical question concerning whether God did not raise up prophets from among the people's sons and nazirites from among their chosen young men. It's a statement of disbelief that these things did not occur. ‘Neum’ indicates a declaration or statement *of* the following name.
[AMO.2.12] And you gave wine to the Nazirites, and you commanded the prophets, saying, "Do not prophesy." [§]
va-tash-koo et-ha-nez-rim ya-yin ve-al-ha-nev-ee-im tziv-ee-tem le-e-mor lo tee-nav-oo.
This verse describes a situation where people provided wine to the Nazirites and commanded the prophets not to prophesy. 'Nazirites' were individuals who took a vow of separation, often involving abstaining from wine. 'Prophets' were those believed to receive messages from Yahveh. 'Tziv-ee-tem' is a command given to someone. 'Le-e-mor' means 'to say'. 'Lo tee-nav-oo' is a prohibition against prophesying.
[AMO.2.13] Indeed, I will oppress under you, as the cart, full for it, oppresses the bundle of grain. [§]
hin-neh ah-no-khee meh-eekh tah-kheh-kem kah-ah-sher tah-eek hah-ah-gah-lah hah-meh-leh-ah lah oo-meer.
This verse uses a metaphor of an oxcart pressing down on grain. "Hinneh" means "behold" or "indeed". "Anokhi" means "I". "Meek" means to oppress or press down. "Takhtekhem" means "under you". "Ka-asher" means "as". "Ta'ik" means to oppress or press down. "Ha-agalah" is "the cart". "Ha-meleah" means "the full one". "Lah" means "for it", but here is indicating purpose or result. "Amir" means "a bundle of grain". The verse speaks of Yahveh acting as the oppressive weight, similar to a full cart pressing down on grain.
[AMO.2.14] And escape will be lost from sound, and the strong will not strengthen his strength, and a mighty warrior will not deliver his life. [§]
ve-avad manos mi-qal ve-chazak lo-ye’ametz kocho ve-gibor lo-yimalet nafsho.
This verse describes a situation of utter helplessness. 'avad' means to perish or be lost. 'manos' refers to an escape or refuge. 'mi-qal' means from the voice or sound, implying a threat. 'chazak' means strong. 'ye’ametz' means to strengthen or encourage. 'kocho' means his strength. 'gibor' means a mighty warrior or hero. 'yimalet' means to deliver or rescue. 'nafsho' means his soul or life.
[AMO.2.15] And the one grasping the bow will not stand, and swiftness in his feet will not deliver him, and the rider of the horse will not deliver his soul. [§]
veh-to-fehs ha-keh-sheht lo ya-ah-mohd veh-qahl beh-rah-glahv lo yeh-mah-leht veh-ro-chehv ha-soo-s lo yeh-mah-leht naf-sho
This verse describes a situation where no amount of strength or skill can deliver someone from danger. Specifically, it mentions someone grasping a bow, someone swift of foot, and a horseman, all of whom will fail to escape. The 'bow' here represents military power, 'swift feet' represent agility and escape attempts, and the horseman represents a reliance on transportation and status. The verse is stating that none of these things will save anyone.
[AMO.2.16] And his heart will be strong among the heroes, yet he will flee naked on that day, declares Yahveh. [§]
ve-amitz libbo baggiborim arom yanus bayom-hahua ne-um-Yahveh.
This verse describes a leader whose heart is courageous among the heroes, but who will flee naked on that day, as declared by Yahveh. "Amitz" means strong or courageous, describing the heart. "Gibborim" is the plural of "gibbor", meaning hero or warrior. "Arom" means naked. "Yanus" means he will flee. "Bayom-hahua" means on that day. "Ne-um-Yahveh" means declared by Yahveh.
AMO.3
[AMO.3.1] Hear this word that Yahveh spoke to you, children of Israel, to every family that I brought up from the land of Egypt, saying... [§]
Shimeu et-ha-davar ha-zeh asher diber Yahveh aleichem benei Yisrael al kol-ha-mishpacha asher he'aleiti me'eretz Mitzrayim le'emor.
This verse begins with an imperative to 'hear'. It then identifies 'the word' as being that which Yahveh spoke to the people of Israel, to all the families that He brought up from the land of Egypt, saying...
[AMO.3.2] Only you have I known from all the families of the land. Therefore, I will require upon you all your iniquities. [§]
rak etkhem yada'ti mikol mishpachot ha'adamah al ken efqod aleikhem et kol avonoteikhem.
This verse consists of several components. "Rak" means "only". "Etkhem" is "you" (plural, object). "Yada'ti" means "I have known". "Mikol" means "from all". "Mishpachot" means "families". "Ha'adamah" means "the land" or "the earth". "Al ken" means "therefore" or "on account of this". "Efqod" means "I will visit" or "I will require". "Aleikhem" means "upon you". "Et" is a grammatical particle marking the direct object. "Kol" means "all". "Avonoteikhem" means "your iniquities" or "your transgressions".
[AMO.3.3] Can two walk together unless they have agreed? [§]
ha-yel-khu shna-yim yach-da-vo bil-ti im no-a-du
This verse asks a rhetorical question about whether two people can walk together unless they have agreed to do so. 'ha' is a question particle. 'yel-khu' means 'they will walk'. 'shna-yim' means 'two'. 'yach-da-vo' means 'together'. 'bil-ti im' is a construction meaning 'unless'. 'no-a-du' means 'they have agreed'.
[AMO.3.4] Will a lion roar in the forest when there is no prey for it? Will a young lion give voice from its dwelling, unless it has captured something? [§]
ha-yish-ahg ar-yeh bah-yah-ar ve-te-ref ein lo ha-yee-ten ke-feer koh-loh mim-meh-oh-nah-toh bil-tee em lah-chad.
This verse poses a rhetorical question about a lion roaring in the forest when there is no prey. It then asks if a young lion will roar without having captured something. The verse uses imagery to suggest that someone will speak or cry out without having cause to do so. 'Ar'yeh' is 'lion', 'yah'ar' is 'forest', 'te-ref' is 'prey', and 'ko-loh' is 'his voice'. 'Me-oh-nah-toh' is 'his dwelling'. 'Lah-chad' means 'to capture'.
[AMO.3.5] Does a bird fall to a snare on the land, and is there no snare for it? Will a snare rise from the land and capture without capturing? [§]
ha-tee-pole tzee-pore al-pach ha-ah-retz oo-mo-kesh ein lah ha-yah-eh-leh pach min ha-ah-dah-mah ve-lah-kohd lo yel-kohd.
This verse poses a rhetorical question about a bird falling into a snare. It is a poetic way of questioning if something can happen without a cause. 'Tee-pole' means to fall. 'Tzee-pore' means bird. 'Pach' means snare. 'Ha-ah-retz' means the land. 'Mo-kesh' means snare or trap. 'Ein lah' means there is not for it. 'Yah-eh-leh' means will ascend. 'Min' means from. 'Lah-kohd' means to capture. 'Yel-kohd' means he will capture.
[AMO.3.6] If a trumpet is sounded in a city, and the people do not tremble, if calamity occurs in a city and Yahveh has not caused it, then something is wrong. [§]
im-yit-ta-keh shoh-far be-eer ve-am lo ye-chra-du im-tee-yeh rah-ah be-eer va-Yahveh lo ah-sah
This verse presents a conditional statement. It asks whether a trumpet blast in a city would not cause the people to tremble, and whether calamity in a city would not be caused by Yahveh. It is a rhetorical question implying that both events *would* happen and are directly linked to Yahveh’s action or allowance. 'Shofar' refers to a ram's horn trumpet used for signaling, often for warning or calling to attention. 'Rah-ah' signifies evil, disaster, or calamity. The verse is essentially questioning whether a disaster could occur without Yahveh being the cause.
[AMO.3.7] For my Lord Yahveh will not do a thing without revealing its secret to God’s servants, the prophets. [§]
ki lo ya'aseh adonai yevah davar ki im-galah sodoh el-avadav hannevi'im
This verse discusses the way my Lord Yahveh acts. It states that my Lord Yahveh will not do anything without first revealing the secret of it to God's servants, the prophets.
[AMO.3.8] A lion has roared, who will not fear? My Lord Yahveh has spoken, who will not prophesy? [§]
aryeh sha'ag mi lo yira? adonai yahveh diber mi lo yinave?
This verse uses imagery of a lion roaring to illustrate the power and authority of God. "Aryeh" means lion. "Sha'ag" means roared. "Mi" means who. "Lo" is a negative particle, meaning not. "Yira" means will fear. "Adonai" means my Lord. "Yahveh" is the proper name of God. "Diber" means spoke. "Yinave" means will prophesy.
[AMO.3.9] Proclaim upon the palaces in Ashdod, and upon the palaces in the land of Egypt, and say, "They gather upon the mountains of Samaria, and see great commotions within it, and exploited people within it." [§]
hashemi'u al-arm'not b'ashdod v'al-arm'not b'eretz mitzrayim v'imru he'asfu al-harei shomron ur'u mehumoto rabot b'tocha v'ashukim b'kirba
This verse is a prophetic decree to announce a coming gathering and turmoil. 'Hashemi'u' is a command to 'make heard', or 'proclaim'. 'Arm'not' refers to 'palaces' or 'fortresses'. 'Mitzrayim' is 'Egypt'. 'He'asfu' means 'they gather'. 'Shomron' is 'Samaria'. 'Mehumot' refers to 'commotions' or 'turmoils'. 'Ashukim' means 'oppressed people' or 'those who are exploited'.
[AMO.3.10] And they do not know how to do what is right, says Yahveh. Their treasuries are filled with violence and devastation in their palaces. [§]
v'lo yid'u asot-n'chohah n'um-YHVH. ha'otzarim chamas vashod b'armnoteyhem.
This verse describes people who do not know how to act rightly, according to Yahveh. Their treasuries are full of violence and plunder within their palaces.
[AMO.3.11] Therefore, thus says my Lord Yahveh: narrow and surrounding the land. And I will lower your strength from you, and your palaces will be profaned. [§]
la-khen ko-heh a-mar a-do-nai ye-ho-veh tzar u-svee-ve ha-ah-retz ve-ho-reed mee-mech oo-zech-ech ve-na-boz-zoo ar-meh-no-tay-ich.
This verse begins with 'therefore,' indicating a consequence of something previously stated. 'Ko-heh' means 'thus' or 'so.' 'A-do-nai' is 'my Lord.' 'Ye-ho-veh' is the proper name of God, Yahveh. 'Tzar u-svee-ve ha-ah-retz' means 'narrow and surrounding the land.' The verse continues by stating that Yahveh will lower your strength from you and that your palaces will be profaned. It is a prophecy of hardship and loss.
[AMO.3.12] Thus says Yahveh, just as a shepherd rescues from the lion’s mouth two legs or even an ear, so will the children of Israel who dwell in Samaria be delivered, at the edge of a bed and in Damascus, on a couch. [§]
koh amar Yahveh, ka'asher yatzil ha'ro'eh mipih ha'ari shtei ker'ayim o bedal-ozen, ken yinatzlu bnei Yisrael hayoshvim beshomron bip'at mitah uvidmeshek ares.
This verse uses a simile to describe Yahveh's protection of Israel. It compares a shepherd rescuing sheep from a lion’s mouth – either grabbing two legs or even just an ear – to how Yahveh will deliver the people of Israel. The specific locations mentioned are Samaria and Damascus, symbolizing the entirety of Israel despite their dispersed state. The phrases “p’at mitah” and “ares” are metaphors, likely representing the fringes or luxury of their existence – even in their weakness, Yahveh will save them.
[AMO.3.13] Hear and testify in the house of Jacob, declares my Lord Yahveh, the God of the armies. [§]
Shim'u veha'idu bebeit Ya'akov, ne'um Adonai Yahveh Elohei hatzva'ot.
This verse is a call to witness. "Shim'u" means "hear" or "listen". "Veha'idu" means "and testify". "Bebeit Ya'akov" means "in the house of Jacob". "Ne'um" means "declares" or "says". "Adonai" is "my Lord". "Yahveh" is the proper name of God. "Elohei hatzva'ot" means "God of the armies".
[AMO.3.14] For in the day that I, Yahveh, visit the transgressions of Israel upon it, I will visit upon the altars of the house of God, and the horns of the altar will be cut off and fall to the earth. [§]
kee beh-yohm pahk-dee fish-ay yees-rah-el ah-layv oo-pahk-dee-tee al-miz-beh-chot bayt-el oo-neeg-deh-oo kar-not ham-miz-bay-akh oo-nahf-loo la-ah-retz.
This verse describes a day of judgment upon Israel, specifically involving the altars of Bethel. ‘Pahk-dee’ means to visit with judgement, or to punish. ‘Fish-ay’ means transgressions or sins. ‘Miz-beh-chot’ is plural for altars. ‘Bayt-el’ means house of God. ‘Neeg-deh-oo’ means to cut off. ‘Kar-not’ means horns, referring to the projections on the corners of the altars. ‘Nahf-loo’ means to fall.
[AMO.3.15] And I will strike the house of winter against the house of summer, and the houses of ivory will perish, and many houses will be utterly destroyed, says Yahveh. [§]
v'hiketi beit-hachoref al-beit hakayitz v'avdu batei hashen v'sapu batim rabim ne'um-Yahveh.
This verse describes a destruction brought about by Yahveh. 'Beit hachoref' means 'house of winter', and 'beit hakayitz' means 'house of summer'. 'Batei hashen' means 'houses of ivory'. 'Sapu' means 'will be full' or 'will be completed' but in this context implies destruction. 'Batim rabim' means 'many houses'. 'Ne'um-Yahveh' means 'says Yahveh'.
AMO.4
[AMO.4.1] Hear this word, the cattle of Bashan that are in the mountain of Samaria, those who exploit the poor, those who crush the needy, those who say to their lords, "Bring, and we will drink!" [§]
Shime'oo hadavar hazeh, parot habashan asher behar Shomron, ha'oshqot dallim, harotzot evyonim, ha'omrot la'adoneihem, havi'a v'nishteh.
This verse describes the wealthy women of Samaria, likened to cattle, who oppress the poor and demand more for themselves. "Shime'oo" means "Hear". "Hadavar hazeh" means "this word". "Parot habashan" means "cattle of Bashan". Bashan was a region known for its fertile pastures and thus, its fine cattle. This is a metaphorical reference to wealthy women. "Asher behar Shomron" means "that are in the mountain of Samaria". "Ha'oshqot dallim" means "those who exploit the poor". "Harotzot evyonim" means "those who crush the needy". "Ha'omrot la'adoneihem" means "those who say to their lords". "Havi'a v'nishteh" means "Bring, and we will drink". This is a demand for more luxuries.
[AMO.4.2] An oath, my Lord Yahveh has sworn in his holiness, that behold, days are coming upon you, and you will be carried away in carrying chairs, and after that, in fishing baskets. [§]
nishba adonai yahveh bekadosho ki hineh yamim ba'im aleikhem venissa etkhem betzinnot ve'achariteken besirot duga.
This verse describes an oath sworn by my Lord Yahveh in his holiness, proclaiming that days are coming upon the people when they will be carried away in litters and then, after that, in fishing baskets.
[AMO.4.3] Breaches will go out, a woman against her, and she will be thrown to the mountains. This is the declaration of Yahveh. [§]
oo-fre-tzeem tay-tseh-nah ee-shah neg-dah-hah veh-heesh-lahk-teh-nah hah-har-moh-nah neh-oom-Yahveh
This verse describes a scenario where breaches will occur, and a woman will go out against her. She will be thrown to the mountains, and this is the declaration of Yahveh. The word "פרצים" (peratzim) means breaches or breaks. "תצאנה" (tetzeena) means 'will go out'. "נגדה" (negdah) means against her. "השלכנה" (heeshlaktenah) means 'will throw her'. "הרמונה" (harmonah) means the mountains. "נאום-יהוה" (neoom-Yahveh) is the declaration of Yahveh.
[AMO.4.4] Come to the house of God and transgress. Multiply transgression at the Gilgal. And bring your sacrifices in the morning for three days, your tithes. [§]
Bo'u Beit-El ufish'u, haGilgal harbu lifshoa, vehavi'u laboker zivcheichem lishloshet yamim ma'asroteichem.
This verse contains imperatives (commands). "Bo'u" means "come". "Beit-El" is 'house of God'. "Ufish'u" means "and transgress". "haGilgal" is 'the Gilgal' - a place name. "harbu lifshoa" means "multiply transgression". "vehavi'u" means "and bring". "laboker" means "in the morning". "zivcheichem" means "your sacrifices". "lishloshet yamim" means "for three days". "ma'asroteichem" means "your tithes".
[AMO.4.5] And you shall offer from unleavened bread a thanksgiving offering, and you shall proclaim vows, make them heard, because thus I have loved you, children of Israel, says my Lord Yahveh. [§]
ve-kat-ter me-cham-etz to-dah ve-kee-ru ned-a-vot ha-shmee-oo kee keen a-hav-tem b-nei yis-ra-el ne-oom a-do-nai ye-ho-vah
This verse instructs to offer a sacrifice of unleavened bread as a thanksgiving offering and to proclaim vows. It emphasizes that Yahveh, my Lord, loves the children of Israel.
[AMO.4.6] And also, I gave to you a lack of provisions in all your cities and a scarcity of bread in all your places, and you have not returned to me, thus says Yahveh. [§]
ve-gam-a-nee na-ta-tee la-chem ni-kyon shi-na-yim be-chol-a-re-chem ve-cho-ser le-chem be-chol me-ko-mo-tei-chem ve-lo-shav-tem a-dai ne-um-Yahveh.
This verse describes God’s actions in withholding provisions from the people as a form of discipline. ‘nikyon shinayim’ literally means ‘cleansing of teeth’ and is understood idiomatically as a lack of food or provisions. ‘choser lechem’ literally means ‘lacking bread’ also indicating scarcity. ‘lo-shavtem adai’ means ‘you have not returned to me.’ ‘ne-um Yahveh’ means ‘thus says Yahveh.’
[AMO.4.7] And also, I withheld the rain from you while three months remained until the harvest. And I will rain upon one city, and upon one city I will not rain. One portion will be rained upon, and a portion upon which I will not rain will become dry. [§]
Ve-gam anokhi mana'ti mikhem et-hageshem be'od shloshah hodashim lakatzir ve'himtarti al-ir echat ve'al-ir achat lo amtir chelka achat timater vechelka asher-lo tamtir aleha tivas.
This verse describes Yahveh withholding rain as a punishment. 'Ve-gam' means 'and also'. 'Anokhi' means 'I'. 'Mana'ti' means 'I withheld'. 'Mikhem' means 'from you'. 'Et-hageshem' means 'the rain'. 'Be'od shloshah hodashim lakatzir' means 'while three months to the harvest'. 'Ve'himtarti' means 'and I will rain'. 'Al-ir echat' means 'on one city'. 'Ve'al-ir achat lo amtir' means 'and on one city I will not rain'. 'Chelka achat timater' means 'one portion will be rained'. 'Vechelka asher-lo tamtir aleha tivas' means 'and a portion upon which I will not rain will become dry'.
[AMO.4.8] And two or three cities will go to one city to drink water, and they will not be satisfied, and you have not returned to me, says Yahveh. [§]
ve-na-u sh-ta-yim sha-losh a-rim el-ir a-chat li-shtot ma-yim ve-lo yis-ba-u ve-lo shav-tem a-dai ne-um-Yeh-veh.
This verse describes a situation where two or three cities go to one city to drink water, but they are not satisfied, and they have not returned to me, says Yahveh. The verse implies a scarcity of water and a desperate attempt to find it, coupled with the people's disobedience or distance from Yahveh.
[AMO.4.9] I struck you with a scorching wind and with mildew. Your gardens and your vineyards, your fig trees and your olive trees, the locust will eat. Yet you have not returned to me, says Yahveh. [§]
hiketi etkhem bashidafon ubayirakon harbot ganoteikhem ukharmeikhem ut’eneikhem vezeyteikhem yo’achal hagazam velo shavtem adai ne’um-Yahveh.
This verse details a punishment inflicted upon a people. 'Hiketi etkhem' means 'I struck you'. 'Bashidafon ubayirakon' refers to blights or plagues, specifically a scorching wind and mildew. 'Harbot ganoteikhem ukharmeikhem ut’eneikhem vezeyteikhem' lists the crops destroyed: your gardens, your vineyards, your fig trees, and your olive trees. 'Yo’achal hagazam' means 'the locust will eat'. 'Velo shavtem adai' means 'you have not returned to me'. 'Ne’um-Yahveh' means 'says Yahveh'.
[AMO.4.10] I sent plague among you in the way of Egypt, and I killed with the sword your young men, with the captives of your horses. And I brought fire upon your camps, and shame upon you, yet you did not return to me, says Yahveh. [§]
shilachti bachem dever bederech mitzrayim haragti bacherav bachureichem im shivi susaychem va'aleh be'osh machaneichem ube'afchem velo shavtem adai ne'um-Yahveh
This verse describes God sending plague and warfare upon a people. 'Shilachti' means 'I sent'. 'Dever' is 'plague'. 'Bachem' means 'among you'. 'Derech mitzrayim' refers to 'the way of Egypt', meaning the path or region associated with Egypt. 'Haragti' means 'I killed'. 'Bacherav' means 'with the sword'. 'Bachureichem' means 'your young men'. 'Im shivi' means 'with the captives'. 'Susaychem' means 'your horses'. 'Va'aleh' means 'and I brought'. 'Be'osh' means 'with fire'. 'Machaneichem' means 'your camps'. 'Ube'afchem' means 'and with your noses/faces', metaphorically meaning with shame/disgrace. 'Velo shavtem' means 'and you did not return'. 'Adai' means 'to me'. 'Ne'um-Yahveh' means 'says Yahveh'.
[AMO.4.11] I have turned you as the Gods turned Sodom and Gomorrah. You became as a brand snatched from the fire, yet you have not returned to me, says Yahveh. [§]
hapakhti bakehem kemahpechet elohim et sodom ve'et amorah vatihyu ke'ud mutzal misrefah velo shavtem adai ne'um-Yahveh.
This verse describes a turning or overturning, comparing it to the destruction of Sodom and Gomorrah. It states that they were like a brand plucked from the burning, yet they did not return to the speaker, who is identified as Yahveh. The word "elohim" is plural, referring to "the Gods".
[AMO.4.12] Therefore thus I will do for you Israel, because of this I will do for you. Prepare to meet your Gods, Israel. [§]
lakhen koh eh-eh-seh-leh-kha yisra-el, eh-kev ki-zot eh-eh-seh-lahk, hikkon likrat elo-hey-kha yisra-el.
This verse speaks of what will be done for Israel, and calls for preparation to meet their Gods. 'Lakhen' means 'therefore'. 'Koh' means 'thus' or 'so'. 'Eh-eh-seh-leh-kha' means 'I will do for you'. 'Yisra-el' is the name Israel. 'Eh-kev' means 'because'. 'Zot' means 'this'. 'Hikkon' means 'prepare'. 'Likrat' means 'to meet'. 'Elo-hey-kha' means 'your Gods'.
[AMO.4.13] For behold, the one forming mountains and creating wind, and declaring to mankind what their discourse is, the one making dawn vapor and treading upon the high places of the earth, Yahveh, the Gods of hosts, is His name. [§]
kee heeneh yotzer harim uboreh rooach umaggid leadam mah-secho oseh shachar eifah vedorach al-bamotei aretz Yahveh Elohei-tzvaot shmo.
This verse describes God as a creator and revealer. 'Yotzer' means former or creator, 'boreh' means creator, 'maggid' means to declare or reveal, 'secho' means discourse or speech, 'shachar' means dawn or morning, 'eifah' means vapor or mist, 'dorach' means to tread, 'bamotei' means high places or heights, 'aretz' means earth, 'Yahveh' is the proper name of God, 'Elohei-tzvaot' means God of hosts, and 'shmo' means His name.
AMO.5
[AMO.5.1] Hear this word which I am bearing towards you, a lament, house of Israel. [§]
shim'u et-hadavar hazeh asher anokhi noseh aleikhem kinah beit Yisrael
This verse begins with a command to ‘hear’. Then it specifies ‘the word’ or ‘the thing’ which is being communicated. Following that is a relative clause indicating that ‘I’ (the speaker) am carrying/bearing a lament/dirge towards the house of Israel. ‘House of Israel’ refers to the people of Israel as a collective.
[AMO.5.2] She has fallen, she will not rise again. The virgin of Israel is abandoned on her ground, there is no one to raise her up. [§]
naf-lah lo-to-seef kooom be-too-lat yis-rah-el nit-shah al-ad-mah-tah ein me-kee-mah
This verse describes a fallen virgin of Israel, abandoned on the ground with no one to raise her up. 'Naf-lah' means 'she has fallen.' 'Lo-to-seef' means 'not again/no more.' 'Koom' means 'rise.' 'Be-too-lat' means 'virgin of.' 'Yis-rah-el' is the name Israel. 'Nit-shah' means 'she is abandoned.' 'Al-ad-mah-tah' means 'on her ground.' 'Ein' means 'there is not.' 'Me-kee-mah' means 'one who raises her up.'
[AMO.5.3] For thus says my Lord Yahveh: The city that goes out with a thousand will leave a hundred, and the city that goes out with a hundred will leave ten, to the house of Israel. [§]
Ki koh amar adonai yahveh ha'ir ha'yotze'at elef tash'ir me'ah vehayotze'at me'ah tash'ir asarah l'beit yisra'el.
This verse states a prophecy regarding the reduction in population of a city. "Ki koh amar" means "For thus says". "Adonai yahveh" is "my Lord Yahveh". "Ha'ir" means "the city". "Ha'yotze'at elef" means "that which goes out of a thousand", implying a population of a thousand. "Tash'ir me'ah" means "will leave a hundred". "Vehayotze'at me'ah" means "and that which goes out of a hundred". "Tash'ir asarah" means "will leave ten". "L'beit yisra'el" means "to the house of Israel".
[AMO.5.4] For thus says Yahveh to the house of Israel, seek me and live. [§]
ki koh amar Yahveh le-beit Yisrael dirshuni ve-chyu.
This verse begins with 'ki koh', meaning 'for thus'. 'amar' means 'said'. 'Yahveh' is the proper name of God. 'le-beit Yisrael' means 'to the house of Israel'. 'dirshuni' is a command meaning 'seek me'. 've-chyu' means 'and live'.
[AMO.5.5] And do not seek God at Bethel, and do not go to Gilgal, and do not pass through Beer Sheba, for Gilgal will certainly go into exile, and Bethel will become iniquity. [§]
ve-al-tidreshu beit-el ve-ha-gilgal lo tavou u-beer sheva lo ta'avoru ki ha-gilgal galoh yigleh u-beit-el yiheye le-aven.
This verse contains instructions not to seek God at certain places, namely Bethel and Gilgal, and not to pass through Beer Sheba. It states that Gilgal will certainly go into exile, and Bethel will become iniquity.
[AMO.5.6] Seek diligently Yahveh and live, lest a fire blaze like fire in the house of Joseph and consume it, and there be no extinguisher for the house of El. [§]
Dir'shu et-Yahveh vihyu, pen-yitslach ka'esh beit Yosef ve'ochlah ve'ein-mekabeh lebeit-El.
This verse is a call to seek Yahveh and live. It warns that if they do not, a fire will consume the house of Joseph, and there will be no one to extinguish it, not even the house of El. 'Dir'shu' means 'seek diligently'. 'Et' is a grammatical marker. 'Vi' means 'and'. 'Pen' means 'lest' or 'that not'. 'Yitslach' means 'will blaze'. 'Ka'esh' means 'like fire'. 'Beit' means 'house'. 'Ve'ochlah' means 'and it will consume'. 'Ve'ein-mekabeh' means 'and there is no extinguisher'. 'Lebeit-El' means 'to the house of El'.
[AMO.5.7] Those who turn justice into bitterness and righteousness to the earth have cast down. [§]
ha-hof-khim le-la-a-nah mish-pat u-tz-da-kah la-a-retz hi-ni-khu
This verse describes people who are turning justice into bitterness and righteousness into something cast aside on the earth. 'Hofkim' is a plural participle meaning 'those who turn'. 'La'anah' means 'bitterness' or 'curse'. 'Mishpat' means 'judgment' or 'justice'. 'Tzedakah' means 'righteousness' or 'justice'. 'La-aretz' means 'to the earth'. 'Hinichu' means 'they have cast down' or 'they have left'.
[AMO.5.8] The one making heat and cold, and turning morning into shadow, darkening day into night, He who calls to the waters of the sea and pours them out upon the face of the earth – Yahveh is His name. [§]
Oseh kimah ukesil vehofeck laboker tzalmavet v'yom laylah hechshich hakoreh l'mei-hayam vayishpechem al-p'nei ha'aretz Yahveh shmo.
This verse describes God's power and control over creation, specifically highlighting the ability to bring about contrasting phenomena. 'Oseh' means 'making' or 'doing'. 'Kimah ukesil' means 'heat and cold', or 'summer and winter'. 'Hofeck laboker tzalmavet' describes turning morning into shadow, meaning bringing darkness. 'Yom laylah hechshich' means 'day to night he darkens'. 'Hakoreh l'mei-hayam' means 'He who calls to the waters of the sea', and 'vayishpechem al-p'nei ha'aretz' means 'and pours them out upon the face of the earth'. Finally, 'Yahveh shmo' means 'Yahveh is His name'.
[AMO.5.9] The one bringing destruction will come upon the strong, and destruction will come upon the fortress. [§]
ha-mav-leeg shode al-az ve-shode al-miv-tsar ya-vo
This verse describes a destruction coming upon both the strong and fortified places. 'ha-mav-leeg' refers to one who brings confusion or destruction. 'shode' means destruction. 'al-az' means upon the strong. 've' means and. 'al-miv-tsar' means upon the fortress. 'ya-vo' means he will come.
[AMO.5.10] Those who rebuke at the gate are hated, and they will despise one who speaks completely truthfully. [§]
sa-neu ba-sha-ar mo-chi-ach ve-do-ver ta-mim ye-ta-e-vu.
This verse describes a situation where those who rebuke at the gate are hated, and those who speak truthfully are despised. "Sha'ar" refers to the gate of a city, which was a place for legal and social gatherings. "Mo-chi-ach" means 'one who rebukes', and "do-ver ta-mim" describes one who speaks completely truthfully or innocently. "Ye-ta-e-vu" means 'they will despise'.
[AMO.5.11] Therefore, because you have been ashamed of the poor and have taken the burden of the strong from him, you will build houses of hewn stone, but you will not dwell in them. You will plant vineyards of delight, but you will not drink of their wine. [§]
lakhen ya'an boshaschem al-dal u-mas'at-bar tikchu mimenu batei gazit benitem velo-teshvu bam karmey-chemed netatem velo tishtu et-yeinam.
This verse describes a consequence of oppressing the poor. 'Lakhen' means 'therefore'. 'Ya'an boshaschem' means 'because you have been ashamed (of)'. 'Al-dal' means 'the poor'. 'U-mas'at-bar' means 'and the burden of the strong'. 'Tikchu mimenu' means 'you will take from him'. 'Batei gazit benitem' means 'houses of hewn stone you will build'. 'Velo-teshvu bam' means 'and you will not dwell in them'. 'Karmey-chemed netatem' means 'vineyards of delight you will plant'. 'Velo tishtu et-yeinam' means 'and you will not drink of their wine'.
[AMO.5.12] For I have known many of your transgressions, and your sins are great. Oppressors of the righteous, takers of bribes, and those who turn away the poor at the gate – I have seen these things. [§]
kee ya-da-tee ra-beem pish-ay-chem va-ah-tzoo-meem chat-toh-ay-chem tzor-ray tzah-deek loh-khay koh-fer ve-ev-yo-neem ba-shah-ar hit-too.
This verse speaks of knowledge of many transgressions and great sins. It describes those who oppose the righteous, those who take bribes, and those who turn away the poor at the gate. The verse is describing a situation where injustice is widespread.
[AMO.5.13] Therefore the insightful one at that time will be silent, for it is an evil time. [§]
lakhen hammaskil ba'et hahi yidom ki et ra'ah hi
This verse contains several key words. 'Lakhen' means 'therefore'. 'Hammaskil' refers to one who is insightful or understanding. 'Ba'et' means 'in time' or 'at that time'. 'Hi' means 'it' or 'she' and refers to the time. 'Yidom' means 'will be silent'. 'Ki' means 'for' or 'because'. 'Ra'ah' means 'evil' or 'bad'. Therefore the verse speaks about someone being insightful choosing to remain silent because the time is evil.
[AMO.5.14] Seek good and not evil, so that you may live. And so it will be. Yahveh, the Gods of armies, is with you as you have stated. [§]
dir-shoo-tohv uv'al-rah le-ma-an tih-hyoo ve-hee-ken yuh-veh elo-hei tze-vah-ot it-chem ka-ah-sher ah-mar-tem
This verse instructs people to seek good and not evil so that they may live. It concludes with a statement affirming that Yahveh, the Gods of armies, is with them, as they have said.
[AMO.5.15] Hate evil and love goodness, and present justice at the gate. Perhaps Yahveh, the God of hosts, will show favor to the remnant of Joseph. [§]
sin-u-rah-oo v'eh-eh-vo tov v'hat-zee-goo bash-sha-ahr mish-paht oo-lai yeh-khan Yahveh Elohay tze-vah-ot sh'ay-reet Yo-sef.
This verse instructs people to hate evil and love goodness, and to present justice at the gate. It expresses hope that Yahveh, the God of hosts, will show favor to the remnant of Joseph. "Sin-u" means "hate". "Rah" means "evil". "Eh-eh-vo" means "love". "Tov" means "good". "Hat-zee-goo" means "present". "Bash-sha-ahr" means "at the gate". "Mish-paht" means "justice". "Oo-lai" means "perhaps". "Yeh-khan" means "will show favor". "Yahveh" is the proper name of God. "Elohay" means "God of". "Tze-vah-ot" means "hosts" or "armies". "Sh'ay-reet" means "remnant". "Yo-sef" is the name "Joseph".
[AMO.5.16] Therefore, thus says Yahveh, the Gods of hosts, my Lord: "In all the streets they will lament, and in all the open places they will say, 'Alas, alas!' And they will call the farmer to mourning, and skilled lamenters to those who know how to wail." [§]
lakhen koh-amar Yahveh Elohim tzeva'ot Adonai bekhal-rekhovot misped uvchal-chutzot yomru ho-ho vekar'u ikkar el-evel umisped el-yode'ei nehi.
This verse comes from Isaiah 22:4. It describes a decree from Yahveh, the Gods of hosts, my Lord, regarding mourning and lamentation. It details how people will cry out in the streets and call for mourners and skilled lamenters.
[AMO.5.17] And throughout all the vineyards there is lamentation, because I, Yahveh, will pass through your midst. [§]
u'vekhal keramim misped ki-e'evor bekirbekha amar Yahveh.
This verse describes a lamentation throughout the vineyards. The speaker, identified as Yahveh, states that this lamentation occurs because He is passing through the midst of the people. "u'vekhal" means "and throughout all." "keramim" is vineyards. "misped" is lamentation. "ki" means "because." "e'evor" means "I will pass." "bekirbekha" means "through your midst." "amar" means "said." "Yahveh" is the proper name of God.
[AMO.5.18] Woe to those who desire the day of Yahveh! Why is this for you, the day of Yahveh? It is darkness, and not light. [§]
Hoy hammit'avvim et-yom Yahveh? Lamah zeh lakhem yom Yahveh hu-choshek v'lo-or.
This verse begins with an interjection, 'Hoy!' which is an expression of woe. 'Hammit'avvim' refers to those who desire or eagerly await. 'Et-yom Yahveh' means 'the day of Yahveh'. 'Lamah zeh lakhem' translates to 'why is this for you?'. The following 'yom Yahveh' repeats 'the day of Yahveh'. 'Hu-choshek v'lo-or' means 'it is darkness and not light'. Therefore, the verse questions why those desiring the day of Yahveh will find it to be darkness instead of light.
[AMO.5.19] As a man flees from the lion, and the bear encounters him, and he enters the house and places his hand upon the wall, and the snake bites him. [§]
ka-asher ya-nus ish mi-pen-ei ha-ari u-fe-ga-o ha-dov u-va ha-bayit ve-sa-mach ya-do al-ha-kir u-ne-sha-kho ha-nachash
This verse describes a series of escalating dangers. "As a man flees from the lion, and encounters the bear, and he enters the house and leans his hand against the wall, and the snake bites him." Each situation represents an increasing level of threat and unexpected danger, even seeking refuge does not guarantee safety.
[AMO.5.20] Is not the day of Yahveh darkness, and not light, and gloom, and not brightness for him? [§]
Ha-lo choshek yom Yahveh ve-lo or ve-afel ve-lo nogah lo.
This verse poses a rhetorical question about the day of Yahveh. 'Ha-lo' indicates a question expecting a 'no' answer. 'choshek' means darkness. 'yom' means day. 'Yahveh' is the proper name of God. 've-lo' means 'and not'. 'or' means light. 'afel' means gloom or darkness. 'nogah' means brightness or shining. 'lo' means to him or for him.
[AMO.5.21] I have hated, I have despised your festivals, and I will not smell \[with acceptance] in your assemblies. [§]
sa-nay-tee mah-ahs-tee khahg-gay-khem veh-lo ah-ree-akh beh-ahz-roh-tay-khem.
This verse expresses rejection of religious festivals. "Sanaytee" means "I have hated." "Ma'asti" means "I have despised." "Khaggaykhem" means "your festivals." "Velo" means "and not." "Areeakh" means "I will smell \[sweetly, with acceptance]." "Be'atzroteykhem" means "in your assemblies, in your solemn meetings."
[AMO.5.22] But if you bring up burnt offerings and your meal offerings, I will not desire them, and I will not look at the fat of your feasts. [§]
ki im ta'alu li olot uminchoteichem lo er'tzeh veshelem mriaeichem lo avit.
This verse contains several key terms. "ki im" means "if only" or "but if". "ta'alu" is the verb "to bring up" or "to offer". "olot" are burnt offerings, sacrifices that are wholly consumed by fire. "uminchoteichem" means "and your meal offerings". "lo er'tzeh" means "I will not desire" or "I will not accept". "veshelem mriaeichem" means "and the fat of your feasts". "lo avit" means "I will not look at" or "I will not regard". The verse is a declaration of God's rejection of sacrifices if they are offered without a change of heart.
[AMO.5.23] Remove from upon me the multitude of your songs, and the music of your stringed instruments I will not hear. [§]
ha-ser mee-a-lai ha-mon shi-rei-kha vee-zim-rat ne-va-lei-kha lo esh-mah.
This verse contains several key components. "Ha-ser" means "remove". "Mee-a-lai" means "from upon me". "Ha-mon" means "the multitude" or "the throng". "Shi-rei-kha" means "your songs". "Vee-zim-rat" means "and the music of". "Ne-va-lei-kha" means "your harps" or "your stringed instruments". "Lo esh-mah" means "I will not hear".
[AMO.5.24] And judgment will flow like waters, and righteousness like a strong stream. [§]
ve-yiggal ka-mayim mishpat u-tzedakah ke-nachal eitan.
This verse uses several key terms. 've' means 'and'. 'yiggal' is a verb meaning 'to flow, pour forth'. 'ka' means 'as, like'. 'mayim' is the plural of 'water', so it means 'waters'. 'mishpat' means 'judgment, justice'. 'u' means 'and'. 'tzedakah' means 'righteousness, justice'. 'ke' means 'as, like'. 'nachal' means 'stream, wadi'. 'eitan' means 'strong, enduring'. Therefore, the verse speaks of judgment and righteousness flowing like waters and a strong stream.
[AMO.5.25] You brought sacrifices and grain offerings to the Gods in the wilderness for forty years, people of Israel. [§]
hazbachim umincha higashtem li bamidbar arba'im shana beit yisrael.
This verse describes offerings and grain offerings presented to God during the forty years the people of Israel wandered in the wilderness. "Hazbachim" refers to sacrifices, "mincha" to grain offerings, "higashtem" means 'you brought', "bamidbar" means 'in the wilderness', "arba'im shana" means 'forty years', and "beit yisrael" means 'house of Israel' or 'people of Israel'.
[AMO.5.26] You will carry the repulsions of your kings and the form of your images, the star of the gods of you, which you made for you. [§]
oo-nes-a-tem et sik-koot mal-keh-hem ve-et kee-yoon tsal-may-hem ko-khav elo-hey-hem a-sher a-see-tem la-hem.
This verse describes carrying idols and images of false gods. 'Nesatem' means 'you carry'. 'Sikkoot' refers to repulsions or abominations, often translated as idols. 'Mal'keh' means kings or rulers. 'Kee-yoon' is 'form' or 'image'. 'Tsal-may-hem' means their images. 'Kokhav' means star. 'Elohey-hem' means the gods of them. 'Asher' means 'which'. 'Asitem' means 'you made'. 'Lahem' means 'for them'.
[AMO.5.27] And I will exile you from here to Damascus, said Yahveh, the Gods of armies, His name. [§]
vehigleti etkhem mehalah ledamasek amar Yahveh Elohei tsevaot shmo.
This verse describes a divine decree of exile. "vehigleti" means "and I will exile". "etkhem" means "you (plural)". "mehalah" means "from here" or "from this place". "ledamasek" means "to Damascus". "amar" means "said". "Yahveh" is the proper name of God. "Elohei tsevaot" means "God of hosts" or "the Gods of armies". "shmo" means "His name".
AMO.6
[AMO.6.1] Woe to those who feel secure in Zion and to those who trust in Mount Samaria! They are the first among the nations, and the house of Israel will come to them. [§]
hoy hasha’ananim betziyon vehabotechim behar shomron nekubei reshit hagogoyim ubau lahem beit yisrael
This verse addresses those who feel secure in Zion and on Mount Samaria. It identifies them as the 'head' or 'first' of the nations and states that the house of Israel will come to them.
[AMO.6.2] Go, observe, and then depart from there to Hamath the Great, and descend to Gath of the Philistines. Are these kingdoms better than your own? Is their territory greater than yours? [§]
ivru kalneh ur'u ulchu misham chamat rabah urdu gat-plishtim hatovim min-hamamlachot ha'eleh im-rav gvulam migvulchem.
This verse is a command to go, see, and then go from there to Hamath the Great, and descend to Gath of the Philistines. It asks if these kingdoms are better than their own, and if their territory is greater than theirs.
[AMO.6.3] Those who prepare for an evil day, and you have presented a rod of oppression. [§]
ham'naddim l'yom ra, vataggishun sh'vet chamas.
This verse describes people who are preparing for an evil day and bringing forth a rod of oppression. "ham'naddim" means those who prepare or are ready. "l'yom ra" means for an evil day. "vataggishun" means and you brought near/presented. "sh'vet chamas" means a rod of oppression or violence.
[AMO.6.4] Those who lie on beds of ivory and stretch out on their couches, and eat lambs from the flock and calves from the midst of the pasture. [§]
ha-shokhvim al-mittot shen u-srukhiym al-arsoatam ve-okhlim karim mitso’an va’egalim mitokh marbeq
This verse describes people lying on ivory beds, lounging on their couches, eating lambs and calves from the flock.
[AMO.6.5] Those appointed according to the instruction of the seer Samuel, as David had arranged for them, made instruments of song. [§]
ha-por-tim al-pi ha-na-vel ke-da-vid hash-vu la-hem klei-shir.
This verse describes the Levites who were appointed to play musical instruments, specifically according to the instructions of the prophet Samuel, as David had arranged. 'Portim' refers to those appointed or designated. 'Al-pi' means 'according to the mouth of' or 'according to the instruction of'. 'Navel' is Samuel, who was known as a seer. 'Hashvu' means 'they thought' or 'they arranged'. 'Lahem' means 'for them'. 'Klei-shir' means 'instruments of song'.
[AMO.6.6] Those who drink from bowls of wine and anoint themselves with the best of oils do not grieve for the brokenness of Joseph. [§]
ha-sho-tim be-miz-re-kei ya-yin ve-re-shith she-ma-nim yim-sha-chu ve-lo ne-khlu al-she-ver Yo-sef.
This verse describes those who drink from bowls of wine and anoint themselves with the best of oils, but do not show sorrow for the brokenness of Joseph. "ha-sho-tim" means "those who drink". "be-miz-re-kei" means "in bowls of". "ya-yin" means "wine". "ve-re-shith" means "and the first" or "the best of". "she-ma-nim" means "oils". "yim-sha-chu" means "they will anoint". "ve-lo" means "and not". "ne-khlu" means "they grieved" or "they showed sorrow". "al" means "over" or "for". "she-ver" means "brokenness" or "affliction". "Yo-sef" is the name Joseph.
[AMO.6.7] Therefore now the Gods will reveal themselves in the head of nations, and restraint will depart from rulers. [§]
lakhen ata tah-gloh beh-rosh goh-leem ve-sar mir-zahch seru-heem
This verse comes from Isaiah 19:3. 'Lakhen' means 'therefore'. 'Ata' means 'now'. 'Tah-gloh' means 'they will reveal'. 'Beh-rosh' means 'in the head/chief'. 'Goh-leem' means 'nations'. 'Ve-sar' means 'and will vanish'. 'Mir-zahch' means 'restraint'. 'Seru-heem' means 'chiefs/rulers'. This verse speaks of a time when the Gods will reveal themselves in the nations, and restraint will depart from their rulers.
[AMO.6.8] My Lord Yahveh swore by His soul, declares Yahveh, the God of armies, I abhor the pride of Jacob and I hated his palaces, and I will deliver the city and its fullness. [§]
nishba adonai yevih benafsho ne-um-yevah elohei tzeva-ot met-ae-av anokhi et-ge-on ya-akov ve-ar-menotav sane-ati ve-his-gar-ti ir u-melo-ah
This verse contains several names for God and describes God's displeasure with Jacob. 'Nishba' means 'swore'. 'Adonai' means 'my Lord'. 'Yevih' is the commonly accepted pronunciation of YHVH. 'Benafsho' means 'by His soul'. 'Ne-um-yevah' means 'declares Yahveh'. 'Elohei tzeva-ot' means 'the God of armies'. 'Met-ae-av' means 'I abhor'. 'Anokhi' means 'I'. 'Et-ge-on ya-akov' means 'the pride of Jacob'. 'Ve-ar-menotav' means 'and his palaces'. 'Sane-ati' means 'I hated'. 'Ve-his-gar-ti' means 'and I will deliver'. 'Ir u-melo-ah' means 'city and its fullness'.
[AMO.6.9] And it will be, if ten people remain in one house and they die. [§]
ve-ha-ya im-yiv-at-ru as-sa-ra a-na-shim be-bayit echad va-me-tu
This verse describes a scenario where ten people remain in one house and they die. The verb 'yiv-at-ru' means 'remain' or 'are left.' 'As-sa-ra' is 'ten.' 'A-na-shim' is 'people.' 'Be-bayit' means 'in a house.' 'Echad' means 'one.' 'Va-me-tu' means 'and they die.'
[AMO.6.10] And he carried and his companion to bring out bones from the house, and said to the one who was in the recesses of the house, "Is anyone still with you?" And he said, "No," and he said, "Silence, because not to mention in the name of Yahveh." [§]
oo-neh-sah-oh doh-doh-oh oo-meh-sar-foh leh-hoh-tzee ah-tsah-meem meen hah-bah-yeet veh-ah-mar lah-ah-sher beh-yar-keh-tay hah-bah-yeet hah-odeh im-mah-ch veh-ah-mar ah-fes veh-ah-mar hahs kee lo leh-haz-keer beh-shem Yahveh.
This verse describes someone carrying bones out of a house, and asking whether anyone is still with them. When asked, the response is 'no' and 'silence', because the name of Yahveh is not to be mentioned. The terms 'dodo' and 'mesarfo' are unclear, but are translated literally. The phrase 'birke ha-bayit' is translated literally as 'the thighs of the house', referring to the sides or recesses of the house.
[AMO.6.11] For behold, Yahveh commands, and will smite the great house into shards, and the small house with fissures. [§]
ki-hi-neh Yahveh me-tzavveh ve-hik-kah ha-bayit ha-gadol resisim ve-ha-bayit ha-katon be-kim.
This verse describes a prophecy of destruction. "ki" means "for" or "indeed". "hi-neh" means "behold". "Yahveh" is the proper name of God. "me-tzavveh" means "commands". "ve-hik-kah" means "and smote". "ha-bayit ha-gadol" means "the great house". "resisim" means "shards" or "fragments". "ve-ha-bayit ha-katon" means "and the small house". "be-kim" means "in cracks" or "with fissures".
[AMO.6.12] Can horses rush on a rock? Or will someone plow in the mornings? Because you have turned a head of judgement, and fruit of righteousness into a curse. [§]
ha-yerutzun ba-sela susim im-yacharosh ba-bekarim ki-hefaktem le-rosh mishpat u-peri tzedakah le-la'anah.
This verse is a rhetorical question and accusation. 'ha-yerutzun' questions whether horses can rush on a rock. 'ba-sela' means 'on the rock'. 'susim' means 'horses'. 'im-yacharosh' means 'if [someone] plows'. 'ba-bekarim' means 'in the mornings'. 'ki-hefaktem' means 'because you have turned'. 'le-rosh mishpat' means 'to a head of judgement'. 'u-peri tzedakah' means 'and fruit of righteousness'. 'le-la'anah' means 'to a curse'. The verse accuses someone of perverting justice and turning righteousness into a curse.
[AMO.6.13] Those who rejoice for no thing, the saying ones, surely with our strength we took for ourselves power. [§]
ha-sme-chim le-lo da-var, ha-o-mer-im, ha-lo be-chaz-ke-nu la-kach-nu la-nu kar-na-yim.
This verse consists of several parts. "ha-sme-chim le-lo da-var" means "the rejoicing for no thing". "ha-o-mer-im" means "the saying ones". "ha-lo" means "is it not?", or "surely". "be-chaz-ke-nu" means "with our strength". "la-kach-nu la-nu" means "we took for ourselves". "kar-na-yim" means "horns". Horns are frequently used in the Bible as a symbol of power.
[AMO.6.14] For behold, I will raise up a nation against you, house of Israel, declares Yahveh, God of armies. They will oppress you from the entrance of Hamath to the Wadi of Arabia. [§]
kee hin-nee mee-keem ah-lay-kem bayt yis-ra-el ne-oom Yahveh Elohay hatzva-ot goy ve-lachatzu et-khem mil-vo hamat ad nachal ha-arava.
This verse states that God will raise up a nation against the house of Israel, and they will oppress them from the entrance of Hamath to the Wadi of Arabia. 'Hin-nee' means 'behold, I' or 'indeed I'. 'Mee-keem' means 'I will raise up'. 'Ah-lay-kem' means 'against you'. 'Bait Yis-ra-el' means 'house of Israel'. 'Ne-oom' indicates a declaration or saying. 'Yahveh' is the personal name of God. 'Elohay' means 'God of'. 'Hatzva-ot' means 'armies'. 'Goy' means 'nation'. 'Vechatzu' means 'and they will oppress'. 'Etchem' means 'you'. 'Milvo' means 'from the entrance of'. 'Hamat' is a region. 'Ad nachal' means 'to the wadi'. 'Haarava' means 'Arabah'.
AMO.7
[AMO.7.1] Thus my Lord Yahveh showed me, and behold, the Former of lumps in the beginning of the ascents of the barley, and behold, a later harvest after the shearings of the king. [§]
koh hir'ani adonai yahveh v'hineh yozer gobai b'techillat alot halakesh v'hineh lekesh achar gizei hamelech.
This verse describes a vision shown to the prophet. "koh" means "thus". "hir'ani" means "He showed me". "adonai" is "my Lord". "yahveh" is the proper name of God. "v'hineh" means "and behold". "yozer" means "former" or "creator". "gobai" means "lumps" or "clods". "b'techillat" means "in the beginning of". "alot" means "ascents" or "burnings". "halakesh" refers to the summer harvest, specifically the barley harvest. "lekesh" means "a later harvest", or "after the barley". "achar" means "after". "gizei" means "shearings". "hamelech" means "the king". The verse is describing a vision of a later harvest appearing after the first harvest of barley.
[AMO.7.2] And it will be, if it happens that God exhausts the vegetation of the land, and I say, "my Lord Yahveh, please pardon, who will stand – Jacob? For he is small." [§]
vehayah im-kileh le'echol et-esev ha'aretz va'omar adonai yahveh selach-na mi yakum yaakov ki katon hu
This verse is from Numbers 14:17. It expresses a plea for forgiveness. It begins with a conditional statement ('if it happens that...'). The speaker acknowledges God's power and then asks how Jacob (Israel) can survive, as they are a small people. The names used are: 'Adonai' (my Lord), 'Yahveh' (Yahveh).
[AMO.7.3] Yahveh felt regret about this; Yahveh said it will not be. [§]
niham Yahveh al-zoat lo tihyeh amar Yahveh
This verse contains the name Yahveh twice. 'Niham' means to repent, or feel regret. 'Al-zoat' means 'about this'. 'Lo tihyeh' means 'it will not be', or 'there will not be'. 'Amar' means 'said'. Therefore, the verse is essentially stating that Yahveh has repented about something, and Yahveh has said that it will not be.
[AMO.7.4] Thus my Lord Yahveh showed me, and behold, my Lord Yahveh is calling for a dispute in fire, and it consumed the great deep, and devoured the portion. [§]
koh hir'ani adonai yevaveh vehene koreh lariv ba'esh adonai yevaveh vatokhal et tehom rabah ve'achlah et hachelek
This verse describes a vision shown to the prophet. "Koh" means thus or so. "Hir'ani" means showed me. "Adonai" means my Lord. "Yevaveh" is the proper name of God. "Vehene" means and behold. "Koreh" means calling. "Lariv" means for a quarrel or dispute. "Ba'esh" means in fire. "Vatokhal" means and consumed. "Et tehom rabah" means the great deep. "Ve'achlah" means and devoured. "Et hachelek" means the portion.
[AMO.7.5] And I said to my Lord Yahveh, "Please cease! Who can stand before Jacob, for he is small?" [§]
va'omar adonai yevaveh hadal-na mi yakum ya'akov ki katon hu
This verse comes from Numbers 22:3. It is spoken by Balaam. "Va'omar" means "and I said". "Adonai" is "my Lord". "Yevaveh" is the proper name of God, Yahveh. "Hadal-na" means "cease, please". "Mi yakum ya'akov" means "who can stand before Jacob". "Ki katon hu" means "for he is small". The verse expresses Balaam's reluctance to curse Israel, acknowledging their power despite their perceived smallness.
[AMO.7.6] Yahveh repented about this thing, also this will not be, said my Lord Yahveh. [§]
niham YHVH al-zo’t gam-hi’ lo tihyeh amar Adonai YHVH.
The word ‘niham’ means to repent, feel remorse, or be sorry. ‘YHVH’ is the proper name of God. ‘Al-zo’t’ means ‘about this thing’. ‘Gam-hi’ means ‘also this’. ‘Lo tihyeh’ means ‘will not be’. ‘Amar’ means ‘said’. ‘Adonai’ means ‘my Lord’. ‘YHVH’ is the proper name of God. The ‘S’ at the end is a concluding mark, like a period.
[AMO.7.7] Thus He showed me, and behold, my Lord was standing on the wall of the plumb bob, and in His hand was a plumb bob. [§]
koh hir'ani vehineh adonai nitzav al-chomat anach ub'yado anach
This verse describes a vision. "koh" means "thus" or "so". "hir'ani" means "He showed me". "vehineh" means "and behold". "Adonai" is "my Lord". "nitzav" means "standing". "al" means "on". "chomat" means "the wall of". "anach" refers to a craftsman's plumb bob, used for ensuring verticality; here it symbolizes judgment. "ub'yado" means "and in His hand". The repetition of "anach" emphasizes the plumb bob as the instrument of measurement.
[AMO.7.8] And Yahveh said to me, "What do you see, Amos?" And I said, "A plumb line." And my Lord said, "Behold, I am placing a plumb line among my people Israel. I will not again pass by them." [§]
Va-yo-mer Yahveh elai mah-atah ro-eh Amos va-omer anach va-yo-mer Adonai hin-nee sam anach be-qerev ammi Yisrael lo-osif od abor lo.
This verse is from the Book of Amos. It describes a dialogue between Yahveh and Amos. Yahveh asks Amos what he sees, and Amos replies that he sees a plumb line. Yahveh then declares that He will not pass by Jacob again.
[AMO.7.9] And they will live in the deaths of Isaac, and the sanctuaries of Israel will be desolate. And I will rise up against the house of Jeroboam with the sword. [§]
veh-nahsh-ah-moo bah-moh-teh yees-khahk oo-meek-deh-shei yees-rah-el yeh-khrah-boo veh-kahm-tee al-bayt yah-rahv-ahm beh-khah-rev.
This verse describes a prophecy of destruction. 'Veh' means 'and'. 'Nahsh-ah-moo' means 'they will breathe/live'. 'Bah-moh-teh' means 'in the deaths of'. 'Yees-khahk' is Isaac. 'Oo-meek-deh-shei' means 'and the sanctuaries of'. 'Yees-rah-el' is Israel. 'Yeh-khrah-boo' means 'they will be desolate'. 'Veh' means 'and'. 'Kahm-tee' means 'I will rise'. 'Al' means 'upon'. 'Bayt' means 'house/dynasty of'. 'Yah-rahv-ahm' is Jeroboam. 'Beh-khah-rev' means 'with the sword'.
[AMO.7.10] And Amaziah, priest of the house of God, sent to Jeraboam, king of Israel, saying: "Amos has conspired against you among the people of Israel; the land cannot contain all his words." [§]
Va-yish-lach A-ma-tz-yah koh-en beit-el el Ya-rav-am me-lech-yis-ra-el le-e-mor ka-shar a-lei-cha a-mo-s be-ker-ev beit yis-ra-el lo-tu-chal ha-a-retz le-ha-chil et-kol-de-va-rav.
This verse describes Amaziah, a priest of Bethel, sending a message to Jeroboam, the king of Israel, concerning Amos. The message conveys that Amos is plotting against Jeroboam and his people, and that the land cannot contain all of Amos’s words (meaning Amos’s prophecies are disruptive and unwelcome).
[AMO.7.11] For thus said Amos: Yarabeam will die by the sword, and Israel will be exiled from his land. [§]
kee-koh-ah-mahr ah-mohs bah-heh-rev yah-moot yar-beh-ahm veh-yis-rah-ehl gah-loh yig-leh meh-ahl ahd-mah-toh
This verse contains several names and concepts. "koh" means 'thus' or 'so'. "amar" means 'said'. "Amos" is a proper noun, the name of the prophet. "bah-heh-rev" means 'by sword'. "yamoot" means 'he will die'. "Yarabeam" is a proper noun, a king's name. "Israel" is the name of a nation. "galoh" means 'exile' or 'captivity'. "yigleh" means 'he will be exiled'. "me'al" means 'from above' or 'from'. "admah" means 'land' or 'soil'. "toh" is a possessive pronoun meaning 'his'. Thus, the verse describes a prophecy by Amos regarding the death of Yarabeam and the exile of Israel.
[AMO.7.12] And Amaziah said to Amos, "Seer, go, flee away to the land of Judah. Eat bread there, and there prophesy." [§]
Va-yo-mer A-mat-zya el-A-mos kho-zeh lekh be-rakh-lekh el-eretz Yehudah ve-ekhal-sham lekhem ve-sham tin-na-ve.
This verse describes a command given by Amaziah to Amos. Amaziah tells Amos, who is identified as a seer, to return to the land of Judah, to eat bread there, and to prophesy there. The verse reflects Amaziah’s disapproval of Amos’s prophecy in Israel.
[AMO.7.13] And to the house of God, you shall not continue to prophesy, for it is the sanctuary of the king, and a house of the kingdom it is. [§]
u-veit-eil lo-tosiif od lehinave; ki mikdash-melech hu, u-veit mamlacha hu.
This verse concerns the prophet's activity at Bethel. "Bethel" literally means "house of God". The verse states that the prophet should no longer prophesy there because it is the sanctuary of the king, and a house of the kingdom. "El" means "God", "beit" means "house", "mamlacha" means "kingdom", and "melech" means "king". The verb "tosiif" means "add" or "continue", and in this context, it means to continue to prophesy.
[AMO.7.14] And Amos responded and said to Amaziah, "I am not a prophet, and not a son of a prophet, for I am a herdsman and a grower of sycamore figs." [§]
Va'yan Amos va'yomer le'Amatsyah lo navi anochi ve'lo ben navi anochi ki boker anochi uboleis shikmim.
This verse recounts Amos responding to Amaziah. Amos states he is not a prophet, nor the son of a prophet, but rather a herdsman and a grower of sycamore figs. "Va'yan" indicates Amos responded. "Amatsyah" is a proper noun, a person's name. "Navi" means prophet. "Boker" is a herdsman. "Boleis" means grower. "Shikmim" are sycamore figs.
[AMO.7.15] And Yahveh took me from following the sheep, and Yahveh said to me, "Go, prophesy to my people Israel." [§]
vayikacheni Yahveh me’acharei hatso’n vayomer lay Yahveh lech hinave’ el-ammi Yisrael
This verse describes Yahveh taking the speaker from following the sheep and commanding him to prophesy to the people of Israel. 'Vayikacheni' means 'and he took me'. 'Me’acharei hatso’n' means 'from behind the sheep'. 'Vayomer lay' means 'and he said to'. 'Lech' means 'go'. 'Hinave’' means 'prophesy'. 'El-ammi Yisrael' means 'to my people Israel'.
[AMO.7.16] And now, hear the word of Yahveh. You are saying, "Do not prophesy against Israel, and do not speak against the house of Isaac." [§]
ve'ata sh'ma d'var-Yahveh ata omer lo tinave al-Israel v'lo tatif al-beit Yishchak
This verse comes from Jeremiah 26:9. 'Ve'ata' means 'and now'. 'Sh'ma' means 'hear'. 'D'var-Yahveh' is 'the word of Yahveh'. 'Ata omer' means 'you say'. 'Lo tinave' means 'do not prophesy'. 'Al-Israel' means 'upon Israel'. 'V'lo tatif' means 'and do not drip' (or preach/speak). 'Al-beit Yishchak' means 'upon the house of Isaac'. The overall meaning is a report of someone being told not to prophesy against Israel or speak against the descendants of Isaac.
[AMO.7.17] Therefore thus says Yahveh: Your wife will commit adultery in the city, and your sons and your daughters will fall by the sword. Your land will be measured by a cord and divided, and you yourself will die on unclean land. And Israel will be exiled from its land. [§]
lakhen koh-amar Yahveh ishtekha ba'ir tizneh ubaneikha ubnoteikha bacherhev yipolu ve'admatekha bachavel techulak ve'atah al-adama temeah tamut ve'yisrael galoh yigleh me'al admato.
This verse is a prophecy of judgment. It states that because of infidelity, Yahveh declares that the wife will commit adultery in the city, the sons and daughters will fall by the sword, the land will be measured by a cord (implying division and destruction), the individual will die on unclean land, and Israel will be exiled from their land.
AMO.8
[AMO.8.1] Thus my Lord Yahveh showed me, and behold, a cage of summer. [§]
koh hir'ani adonai yevih vehineh keluv kayitz
This verse describes a vision shown to the prophet. "koh" means 'thus' or 'so'. "hir'ani" means 'He showed me'. "adonai" means 'my Lord'. "yevih" is 'Yahveh'. "vehineh" means 'and behold'. "keluv" means 'a basket' or 'a cage'. "kayitz" means 'summer'.
[AMO.8.2] And He said, "What do you see, Amos?" And I said, "A basket of summer fruit." And Yahveh said to me, "The end has come to my people Israel. I will no longer pass over them." [§]
Va-yo-mer mah-atah ro-eh Amos va-omer ke-loov kayitz va-yo-mer Yahveh elai ba ha-ketz el-ammi Yisrael lo-osif od avor lo.
This verse comes from the book of Amos. It describes a conversation between Amos and Yahveh. Amos has a vision, and Yahveh explains the meaning of that vision, stating that the end has come for the people of Israel, and He will no longer pardon them.
[AMO.8.3] And let the songs of the temple be silent on that day, says my Lord Yahveh. Many corpses he has cast in every place, the. [§]
vehililu shirot heikhal bayom hahu ne’um adonai yevuh rav hapeguer bekhal makom hishlik has
This verse describes a lament where the songs of the temple will cease, and many corpses will be scattered everywhere. "Vehililu" means 'and let them be silent'. "Shirot heikhal" translates to 'songs of the temple'. "Bayom hahu" means 'on that day'. "Ne’um" means 'says'. "Adonai" means 'my Lord'. "Yevuh" means 'Yahveh'. "Rav hapeguer" means 'many corpses'. "Bekhal makom" means 'in every place'. "Hishlik" means 'he has cast'. "Has" is the definite article, 'the'.
[AMO.8.4] Hear this, you who desire the poor one and to silence the humble of the land. [§]
shih-meh-oo-zot hah-shoh-afeem eb-yohn ve-lahsh-beeth ah-nee-veh-ah-rets
This verse begins with an imperative, a command to 'hear'. 'Zot' means 'this'. 'Ha-shoh-afeem' means 'those desiring'. 'Eb-yohn' means 'poor one'. 'Ve-lahsh-beeth' means 'and to silence'. 'Ah-nee-veh-ah-rets' means 'the humble of the land'. Thus, the verse addresses those who desire the poor and those who silence the humble.
[AMO.8.5] They say, "When will the new month pass, that we may break the restraint, and the Sabbath, that we may open the storehouse, to make the ephah small and the shekel great, and to pervert the scales of deceit?" [§]
leh-mor mah-tee yah-boh-r ha-ho-desh veh-nash-bee-rah sheh-ber veh-ha-shab-bat veh-neef-teh-chah-bah-r leh-hak-teen ee-fah oo-leh-hag-deel sheh-kel oo-leh-ah-vet mo-az-nei meer-mah.
This verse expresses a desire for the swift passage of time, specifically the new month and the Sabbath, so that dishonest practices can be carried out. It details specific forms of deception – reducing measures of grain (the ephah) and increasing the weight of coinage (the shekel), all while manipulating scales for fraudulent purposes. The speaker wishes for the end of restraints (represented by the monthly cycle and the Sabbath) to freely engage in dishonest dealings.
[AMO.8.6] To buy the poor and the needy with silver for shoes, and we break a broken staff. [§]
liqnot bakkesef dalim ve'evyon ba'avur na'alayim umapal bar nashbir
This verse describes a situation where impoverished people are being bought with silver for shoes, and a broken staff is being offered. 'Liqnot' means 'to buy'. 'Bakkesef' means 'with silver'. 'Dalim' means 'poor'. 'Ve'evyon' means 'and needy'. 'Ba'avur' means 'for'. 'Na'alayim' means 'shoes'. 'Umapal' means 'and a broken'. 'Bar' means 'staff'. 'Nashbir' means 'we break'.
[AMO.8.7] Yahveh has sworn in the strength of Jacob, if I should forget all of their deeds forever. [§]
nishbah Yahveh bigon yaakov im-eshkakh lanetzach kol-maaseihem
This verse consists of several parts. "nishbah" means "swore". "Yahveh" is the proper name of God. "bigon" means "in the strength" or "in the power". "yaakov" is Jacob. "im-eshkakh" means "if I forget". "lanetzach" means "forever". "kol-maaseihem" means "all their deeds". The verse, therefore, states that Yahveh has sworn in the power of Jacob that He will not forget all of their deeds forever.
[AMO.8.8] Will the Earth not tremble because of this, and will every inhabitant within it not mourn? And will all of it not rise like dust and be exiled and be struck like the dust of Egypt? [§]
Ha'al zot lo-tirgaz ha'aretz ve'aval kol-yoshev bah ve'alta ka'or kula ve'nigresha venishkeha ki'or mitzrayim.
This verse asks whether, due to some action, the Earth will not tremble and every inhabitant within it will not mourn, and whether all of it will not rise like dust and be exiled and be struck like the dust of Egypt. The verse uses 'ha'aretz' which is 'the Earth', and refers to 'kol yoshev bah', meaning 'all who dwell within it'. 'Ka'or' is 'like dust'. 'Nigresha' means 'will be exiled' and 'nishkeha' means 'it will be struck'. The comparison is to the dust of Egypt.
[AMO.8.9] And it will be, in that day, declares my Lord Yahveh, and I will bring the sun to noon, and I will darken the land in a day of light. [§]
ve-haya | bay-yom ha-hu na-um Adonai Yahveh ve-he-ve-ti ha-she-mesh ba-tza-ho-ra-yim ve-ha-chashachti la-aretz be-yom or.
This verse describes a future event where Yahveh, speaking through my Lord, will bring darkness to the land at midday. "Bay-yom ha-hu" means "in that day". "Na-um" means "declares" or "says". "Ve-he-ve-ti" means "and I will bring". "Ba-tza-ho-ra-yim" means "at noon". "Ve-ha-chashachti" means "and I will darken". "La-aretz" means "the land". "Be-yom or" means "in a day of light".
[AMO.8.10] And I will turn your festivals into mourning, and all your songs into a lament. And I will place sackcloth upon every hip, and upon every head baldness. And I will make it like the mourning of an only son, and its end like a bitter day. [§]
ve-hafachti chageichem le-evel ve-chal-shireichem le-kinah ve-ha-aleti al-chal-matnayim sak ve-al-chal-rosh kar’chah ve-samtiha ke-evel yachid ve-acharitah ke-yom mar.
This verse describes a transformation of joyful celebrations into mourning. 'Chageichem' refers to 'your festivals', 'shireichem' means 'your songs', and 'matnayim' refers to 'loins' or 'hips' (often used metaphorically for strength). 'Sak' means 'sackcloth' and 'kar’chah' means 'baldness' (a sign of mourning). The verse depicts a widespread display of grief, where celebrations become lamentations, and joy is replaced by sorrow.
[AMO.8.11] Behold, days are coming, says my Lord Yahveh, and I will send a hunger upon the land. It will not be a hunger for bread, nor a thirst for water, but to hear the words of Yahveh. [§]
hin-neh | ya-meem ba-eem ne-oom a-do-nai yih-veh-ee, ve-heesh-lach-tee ra-a-v ba-a-retz lo-ra-av la-le-chem ve-lo-tsa-ma la-ma-yim ki im-lish-mo-a et div-rei yih-va.
This verse begins with an introductory particle meaning "Behold". It then states that days are coming, according to the declaration of "my Lord Yahveh". It continues by saying that a hunger will be sent upon the land, but it will not be a hunger for bread, nor a thirst for water, but rather a hunger to hear the words of Yahveh.
[AMO.8.12] And they will move from sea to sea, and from the north even to the east; they will wander to seek the word of Yahveh, and they will not find it. [§]
ve-na-u mi-yam ad-yam u-mi-tzah-fon ve-ad-miz-rach ye-shot-tu le-vah-kesh et-de-var-Yahveh ve-lo yim-tzau.
This verse describes people wandering extensively, searching for a word from Yahveh but not finding it. 'Ve' means 'and', 'na-u' means 'they will move', 'mi-yam ad-yam' means 'from sea to sea', 'u-mi-tzah-fon ve-ad-miz-rach' means 'and from the north even to the east', 'ye-shot-tu' means 'they will wander', 'le-vah-kesh' means 'to seek', 'et-de-var-Yahveh' means 'the word of Yahveh', and 've-lo yim-tzau' means 'and they will not find'.
[AMO.8.13] In that day, the beautiful young women and the young men will be overcome by thirst. [§]
bayom hahu tit'alafna habtultot hayafot vehabachurim batzama
This verse describes a day when beautiful young women and young men will be overcome by thirst. Let's break down the words: 'bayom' means 'in the day', 'hahu' means 'that', 'tit'alafna' means 'they will be overcome', 'habtultot' means 'the young women', 'hayafot' means 'the beautiful', 'veh' means 'and', 'habachurim' means 'the young men', and 'batzama' means 'by thirst'.
[AMO.8.14] Those who swear by the shame of Samaria, and say, "May the life of your God, Dan, be [witness]!" And, "May the life of the way of Beersheba be [witness]!" will fall and not rise again. [§]
ha-nishba'im be-ashmat shomron ve-omru chai Eloheykha Dan ve-chai derekh be-er-shava ve-naflu ve-lo-yakumu od.
This verse describes people who swear oaths by the shame of Samaria and by the life of the God of Dan and the way of Beersheba. The verse concludes that these people will fall and not rise again.
AMO.9
[AMO.9.1] I saw my Lord standing by the altar, and He said, "Strike the carved image, and let the idols shake. Shatter them at their tops, and I will kill their remainder with the sword. No escape will be available to them, and no survivor will escape from them." [§]
ra'iti et-adonai nitzav al-hamizbeach vayomer hach hakaphtor vi'r'ashu hasippim ubets'am b'rosh kullam v'acharit'am b'cherev ehehrog lo-yanus lahem nas v'lo-yimaleit lahem palit.
This verse describes a vision where the speaker saw "my Lord" standing by the altar and commanding a smiting of the idols. The idols will shake and be broken, and the final remnant will be killed with the sword. There will be no escape or survivors.
[AMO.9.2] If they dig down to the underworld, from there my hand will take them. And if they ascend to the sky, from there I will bring them down. [§]
im-yakh-tru bi-shao-ol mi-sham ya-dee tee-kah-chem, vee-im-ya-ah-loo ha-sha-mai-im mi-sham o-ree-dem.
This verse describes God's all-powerfulness and ability to reach anyone, no matter where they try to hide. "If they dig down to Sheol" refers to the underworld, a place of the dead. "If they ascend to heaven" refers to the highest possible point. The verse states that God's hand will take them from Sheol, and God will bring them down from heaven. "Sheol" is translated here as "the underworld," and "the heavens" as "the sky".
[AMO.9.3] And if they hide on the top of Carmel, from there I will search and take them. And if they conceal themselves from before my eyes in the ground of the sea, from there I will command the serpent, and it will bite them. [§]
ve-im-ye-chav-u be-rosh ha-kar-mel mish-sham a-cha-pesh ve-le-kach-tim ve-im-yi-sa-tru mi-neged ein-ai be-kar-ka ha-yam mish-sham a-tsav-veh et-ha-nach-ash u-ne-shach-am
This verse describes God's absolute power and ability to find those who hide. Even if they hide in the highest place, or the deepest place, God will find them and command a serpent to bite them. The verse uses strong language to emphasize the impossibility of escaping God's judgement.
[AMO.9.4] And if they go into captivity before their enemies, from there I will command the sword, and I will slay them. And I will set my eyes upon them for evil, and not for good. [§]
ve-im-yelekhu bash-shevee lif-nei oy-vei-hem mish-sham at-tsaveh et-ha-kheres vaha-rag-tam vesa-miti einei al-ei-hem le-ra-ah ve-lo le-to-vah.
This verse describes God’s response to the Israelites if they are taken captive by their enemies. It states that God will command the sword against them, causing their slaughter, and will set God’s eyes upon them for evil and not for good. The verse details a consequence for disobedience, portraying God as enacting retribution.
[AMO.9.5] And my Lord Yahveh, the commander of armies, touched the land, and it melted, and all its inhabitants mourned. And it rose like a river, all of it, and it sank like the river of Egypt. [§]
Va-adonai Yahveh ha-tzevaot ha-nogea ba-aretz vatamog ve-avlu kol-yoshevi bah ve-alata kayor kullah veshak’a ki-yor mitzrayim.
This verse describes a divine action that causes the land to tremble and its inhabitants to mourn. ‘Va-adonai’ means ‘and my Lord.’ ‘Yahveh ha-tzevaot’ means ‘Yahveh of the armies’ or ‘Yahveh the commander of armies.’ ‘Ha-nogea ba-aretz’ means ‘touching the land.’ ‘Vatamog’ means ‘and it melted’ or ‘and it was shaken.’ ‘Ve-avlu kol-yoshevi bah’ means ‘and all its inhabitants mourned.’ ‘Ve-alata kayor kullah’ means ‘and it rose like a river all of it.’ ‘Veshak’a ki-yor mitzrayim’ means ‘and it sank like the river of Egypt.’
[AMO.9.6] The builder in the heavens, His heights and His assembly upon earth He founded. The caller to the waters of the sea, and He poured them out upon the face of the earth. Yahveh is His name. [§]
Ha-boneh bash-sha-ma-yim ma-a-lo-tav va-a-gu-da-toh al-eretz yesa-dah, ha-koreh le-may-ha-yam va-yish-pe-khem al-p'nei ha-aretz Yahveh sh'mo.
This verse describes God as a builder and caller. "Ha-boneh" means 'the builder'. "Bash-sha-ma-yim" means 'in the heavens'. "Ma-a-lo-tav" means 'His heights/elevations'. "Va-a-gu-da-toh" means 'and His assembly'. "Al-eretz" means 'upon the earth'. "Yesa-dah" means 'He founded it'. "Ha-koreh" means 'the caller'. "Le-may-ha-yam" means 'to the waters of the sea'. "Va-yish-pe-khem" means 'and He poured them out'. "Al-p'nei ha-aretz" means 'upon the face of the earth'. "Yahveh sh'mo" means 'Yahveh is His name'.
[AMO.9.7] Is it not the case that you are like the Cushites to me, children of Israel, declares Yahveh? Did I not bring up Israel from the land of Egypt, and the Philistines from Caphtor, and Aram from Kir? [§]
Ha-lo ki-vnei Kushiyim atem li bnei Yisrael neum-Yahveh. Ha-lo et-Yisrael he'eleiti me'eretz Mitzrayim u-Pelishtim mi-Kaphtor va-Aram mi-Kir.
This verse is a rhetorical question posed by Yahveh to the Israelites, comparing them to the Cushites. It questions whether they are not the descendants of Israel, whom Yahveh brought up from the land of Egypt, and also brought the Philistines from Caphtor and Aram from Kir. 'Neum' means 'declares' or 'says'.
[AMO.9.8] Behold, the eyes of my Lord Yahveh are upon the sinful kingdom, and I will destroy it from upon the face of the earth, except that I will not utterly destroy the house of Jacob, declares Yahveh. [§]
heen-neh ay-nay ad-o-nai ye-ho-vah bah-mah-me-lah-chah ha-cha-tah-ah ve-hish-mahd-tee oh-tah me-al pe-nei ha-ah-dah-mah eh-fess kee lo ha-sh-mayd ash-meed et-bayt ya-ah-kohv ne-oom ye-ho-vah
This verse describes God's attention to a sinful kingdom and his intention to destroy it, but with a qualification. While destruction is planned, it will not be complete. The verse uses 'my Lord' for Adonai and 'Yahveh' for YHVH, and emphasizes a partial, rather than total, destruction of the house of Jacob. The word 'ne-oom' signifies 'declares' or 'says'.
[AMO.9.9] For behold, I command, and I will shake all the nations with the house of Israel, as one shakes with a sieve, and no clump of earth will fall. [§]
ki-hi-neh a-no-chi me-tsa-veh va-ha-ni-o-ti be-chol-ha-go-yim et-beit yis-ra-el ka-a-sheh yee-no-ah bah-keh-vah-rah ve-lo-yee-pol tsur-or aretz.
This verse describes God commanding and shaking all nations with the house of Israel, like grain is shaken in a sieve, and no clump of earth will fall.
[AMO.9.10] By the sword they will die, all the sinners of my people, those who say, "You will not approach, and you will not hasten evil for us." [§]
ba-che-rev ya-mo-tu kol cha-ta-ei am-mi ha-om-rim lo-ta-gish ve-tak-dim ba-a-dei-nu ha-ra-ah.
This verse describes the fate of those who sin against God’s people, specifically those who claim that God will not approach or hasten evil upon them. ‘Ba-che-rev’ means ‘by the sword’. ‘Ya-mo-tu’ means ‘they will die’. ‘Kol cha-ta-ei am-mi’ means ‘all the sinners of my people’. ‘Ha-om-rim’ means ‘who say’. ‘Lo-ta-gish’ means ‘you will not approach’. ‘Ve-tak-dim’ means ‘and you will hasten’. ‘Ba-a-dei-nu’ means ‘for us’. ‘Ha-ra-ah’ means ‘the evil’.
[AMO.9.11] On that day, I will raise up the shelter of David, which has fallen, and I will repair their breaches, and I will raise up its ruins, and I will build it as in the days of old. [§]
bayom hahu akim et sukat david hanophelet vegadarti et pirchehen vaharisotav akim uvenitihah kimay olam.
This verse discusses a future restoration. "bayom hahu" means "on that day". "akim" means "I will raise up". "sukat david" means "the shelter of David". "hanophelet" means "the fallen". "vegadarti" means "and I will repair". "et pirchehen" means "their breaches". "vaharisotav akim" means "and I will raise up its ruins". "uvenitihah" means "and I will build it". "kimay olam" means "like the days of old/forever".
[AMO.9.12] For the purpose that they may inherit the remnant of Edom and all the nations upon whom my name is called. Thus says Yahveh, the one performing this. [§]
lə-maʿan yirəššū ʾet-šəʾērît ʾədōm wə-ḵāl-hagōyim ʾăšer-niqrā šəmî ʿălêhem nəʾum-yəhōvâh ʿōśeh zōt.
This verse speaks of inheriting the remnant of Edom and all the nations upon whom God's name is called. The verse is a declaration by Yahveh, who is performing this act.
[AMO.9.13] Behold, days are coming, declares Yahveh, when the plowman will approach the reaper, and the one who treads grapes will approach the one who draws the seed, and the mountains will drip juice, and all the hills will swell. [§]
hin-neh yah-meem bah-eem ne-oom-yeh-ho-vah ve-nee-gahsh kho-resh bah-ko-tzer ve-do-rech ah-nah-veem be-mo-shekh hah-zah-rah ve-hee-tee-foo heh-hah-reem ah-sees ve-kahl hah-geh-vah-oht teet-moh-gahg-nah
This verse describes a time of unusual abundance and the overturning of normal order. 'Hinneh' indicates 'behold' or 'indeed'. 'Yamim' means 'days'. 'Ba'im' means 'coming'. 'Ne'um' means 'declares'. 'Yehovah' is the proper name of God. 'Nigash' means 'will approach'. 'Horesh' means 'a plowman'. 'Bakotzer' means 'the reaper'. 'Dorech' means 'one who treads'. 'Anavim' means 'grapes'. 'Moshekh' means 'one who draws'. 'Hazara' means 'the seed'. 'Hitifu' means 'will drip'. 'Heharim' means 'the mountains'. 'Assis' means 'juice'. 'Kahl' means 'all'. 'Hagevaot' means 'the hills'. 'Titmogagnah' means 'will swell'.
[AMO.9.14] And I will restore the captivity of my people Israel, and they will build cities of ruins and they will dwell, and they will plant vineyards and they will drink their wine, and they will make gardens and they will eat their fruit. [§]
ve-shavti et-shvut ammi Yisrael u-vanu arim neshamot ve-yashavu ve-nateu keramim ve-shatu et-yeinam ve-asu ganot ve-achlu et-perihem.
This verse describes a future restoration of the people of Israel. It details rebuilding cities, replanting vineyards, drinking wine, cultivating gardens, and enjoying their fruit. It speaks of a return from captivity and a renewed flourishing of life.
[AMO.9.15] I will plant them upon their land, and they will not be uprooted anymore from upon their land, which I have given to them, says Yahveh, the Gods. [§]
Untatiyim al-admatam velo yinateshu od meal admatam asher natati lahem amar Yahveh Elohim
This verse describes God planting his people and ensuring they will no longer be uprooted from the land he has given them. 'Untatiyim' is the first person singular imperfect of 'nata', meaning 'I will plant'. 'Admah' means land or earth. 'Yinateshu' is a future tense verb meaning 'they will be uprooted'. 'Yahveh Elohim' refers to Yahveh, the Gods.