Amos / Chapter 3

Amos 3

15 verses • Westminster Leningrad Codex 2 traditions available

Translator's Introduction

What This Chapter Is About

Amos 3 opens with a devastating theological inversion: Israel's election does not guarantee protection but rather guarantees accountability. 'You only have I known of all the families of the earth; therefore I will punish you for all your iniquities.' A series of rhetorical questions using cause-and-effect logic (the lion roars because it has prey) establishes that Amos prophesies because God has spoken — prophecy is not a choice but a compulsion. The chapter closes with God summoning Ashdod and Egypt as witnesses against Samaria's oppression and announcing the destruction of Bethel's altars and the luxury houses of the wealthy.

What Makes This Chapter Remarkable

The seven rhetorical questions in verses 3-8 form one of the most tightly argued passages in prophetic literature. Each question moves from observable cause-and-effect to the theological conclusion: if the LORD has spoken, can a prophet remain silent? The chiastic structure builds from walking together (v. 3), to lion's prey (vv. 4-5), to trumpet alarm (v. 6), to the climactic statement about prophecy (vv. 7-8). Calling Ashdod (Philistia) and Egypt to witness against Israel (v. 9) is breathtakingly ironic — Israel's ancient enemies are summoned as moral witnesses because their behavior is, by implication, more comprehensible than Israel's.

Translation Friction

Verse 3 ('Do two walk together unless they have agreed?') has been interpreted as referring to God and Israel's broken relationship, or simply as a general observation about cause and effect. We rendered it plainly and let the ambiguity stand. The word no'adu ('agreed, made an appointment') is more specific than general 'agreement' — it implies a deliberate arrangement. Verse 12 contains a difficult image of a shepherd rescuing fragments of a sheep from a lion's mouth — we had to determine whether this is rescue or evidence-preservation for insurance purposes.

Connections

The election-accountability principle (v. 2) connects to Deuteronomy 7:6-8 and anticipates Luke 12:48 ('to whom much is given'). The lion imagery (vv. 4, 8) connects to the opening roar in 1:2. The prophetic compulsion theme connects to Jeremiah 20:9 and 1 Corinthians 9:16. The destruction of Bethel's altars anticipates the confrontation with Amaziah in chapter 7. **Tradition comparisons:** Targum Jonathan provides interpretive renderings: Jonathan renders with a minor addition: 'his secret' becomes 'the secret of his prophecy.' God's counsel is specifically prophetic revelation, tying the principle of prior disclosure to the prophetic... See [Targum Jonathan on Amos](/targum/amos). JST footnote at Amos 3:6: Rhetorical question about whether evil in a city comes from God revised to deny divine authorship of evil See the [JST notes](/jst/amos).

Amos 3:1

שִׁמְע֞וּ אֶת־הַדָּבָ֣ר הַזֶּ֗ה אֲשֶׁ֨ר דִּבֶּ֧ר יְהוָ֛ה עֲלֵיכֶ֖ם בְּנֵ֣י יִשְׂרָאֵ֑ל עַ֚ל כָּל־הַמִּשְׁפָּחָ֔ה אֲשֶׁ֧ר הֶעֱלֵ֛יתִי מֵאֶ֥רֶץ מִצְרַ֖יִם לֵאמֹֽר׃

Hear this word that the LORD has spoken against you, people of Israel — against the entire clan that I brought up from the land of Egypt:

KJV Hear this word that the LORD hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying,

Notes & Key Terms

Translator Notes

  1. The word mishpachah ('clan, family') rather than am ('people, nation') emphasizes kinship — God speaks to Israel as extended family, which sharpens the sting of the accusation. The preposition al ('against') is striking — this word is not for Israel but against them.
Amos 3:2

רַ֚ק אֶתְכֶ֣ם יָדַ֔עְתִּי מִכֹּ֖ל מִשְׁפְּח֣וֹת הָאֲדָמָ֑ה עַל־כֵּ֛ן אֶפְקֹ֥ד עֲלֵיכֶ֖ם אֵ֥ת כָּל־עֲוֹנֹתֵיכֶֽם׃

You alone have I known out of all the clans of the earth — therefore I will hold you accountable for all your iniquities.

KJV You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.

Notes & Key Terms 1 term

Key Terms

עָוֹן avon
"iniquities" — iniquity, guilt, punishment for guilt, moral distortion

One of the three primary Hebrew sin-words. Avon emphasizes the twisted, distorted nature of sin — a bending away from what is right — and uniquely carries both the sin itself and its consequent guilt.

Translator Notes

  1. The verb yada ('know') in covenantal contexts means chosen, intimate relationship — the same verb used for marital intimacy (Genesis 4:1). This is not cognitive knowledge but relational election. The word avonot ('iniquities') is from the root avon, carrying the sense of twisted, bent, crooked — moral distortion. The logic inverts Israel's theology of election: being chosen does not mean protection from consequences but heightened accountability.
Amos 3:3

הֲיֵלְכ֥וּ שְׁנַ֖יִם יַחְדָּ֑ו בִּלְתִּ֖י אִם־נוֹעָֽדוּ׃

Do two walk together unless they have made an appointment?

KJV Can two walk together, except they be agreed?

Notes & Key Terms

Translator Notes

  1. The verb no'adu means 'met by arrangement, made an appointment' — it is more specific than general 'agreement.' The question implies deliberate intention: nothing happens by accident. In context, this begins a series establishing that Amos's prophecy is not accidental — God has arranged it. Some interpreters read this as a statement about God and Israel's relationship: they once walked together by covenant arrangement, but now that arrangement is broken.
Amos 3:4

הֲיִשְׁאַ֤ג אַרְיֵה֙ בַּיַּ֔עַר וְטֶ֖רֶף אֵ֣ין ל֑וֹ הֲיִתֵּ֨ן כְּפִ֤יר קוֹלוֹ֙ מִמְּעֹ֣נָת֔וֹ בִּלְתִּ֖י אִם־לָכָֽד׃

Does a lion roar in the forest when it has no prey? Does a young lion growl from its den unless it has caught something?

KJV Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing?

Notes & Key Terms

Translator Notes

  1. Two lion images in parallel: the mature lion (aryeh) roars because it has found prey; the young lion (kephir) growls from its den because it has already caught something. The implied logic: Amos roars because God has given him a message — prophetic speech, like the lion's roar, has a cause. The lion imagery connects back to 1:2 where God himself roars from Zion.
Amos 3:5

הֲתִפֹּ֤ל צִפּוֹר֙ עַל־פַּ֣ח הָאָ֔רֶץ וּמוֹקֵ֖שׁ אֵ֣ין לָ֑הּ הֲיַעֲלֶה־פַּ֛ח מִן־הָאֲדָמָ֖ה וְלָכ֥וֹד לֹ֥א יִלְכּֽוֹד׃

Does a bird fall into a trap on the ground when there is no snare set for it? Does a trap spring up from the ground unless it has caught something?

KJV Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all?

Notes & Key Terms

Translator Notes

  1. Two trap images reinforce the cause-and-effect logic. A bird does not fall into a trap unless a snare has been set; a trap does not spring unless it has caught prey. Applied theologically: Israel's coming disaster is not random but caused — their sin has set the trap, and God's judgment will spring it.
Amos 3:6

אִם־יִתָּקַ֤ע שׁוֹפָר֙ בְּעִ֔יר וְעָ֖ם לֹ֣א יֶחֱרָ֑דוּ אִם־תִּהְיֶ֤ה רָעָה֙ בְּעִ֔יר וַיהוָ֖ה לֹ֥א עָשָֽׂה׃

Is a ram's horn blown in a city without the people trembling? Does disaster strike a city unless the LORD has done it?

KJV Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the LORD hath not done it?

Notes & Key Terms

Translator Notes

  1. The shofar in a city signals enemy attack — of course people tremble. The second question is theologically bold: ra'ah ('disaster, evil, calamity') in a city is attributed directly to the LORD. This is not philosophical evil but historical calamity — military defeat, famine, plague. Amos asserts God's sovereignty over national disasters without softening the claim.
  2. The word ra'ah here means 'disaster, calamity' rather than moral evil — though the Hebrew word covers both meanings. God causes catastrophe as judgment; he does not cause moral wickedness.

Joseph Smith Translation (Footnotes)theological

Rhetorical question about whether evil in a city comes from God revised to deny divine authorship of evil

The KJV asks 'shall there be evil in a city, and the LORD hath not done it?', which can be read as asserting God causes civic evil. The JST reframes the question to distinguish between calamity permitted or allowed by God and moral evil, consistent with the JST's consistent defense of divine moral purity.

Amos 3:7

כִּ֣י לֹ֧א יַעֲשֶׂ֛ה אֲדֹנָ֥י יְהוִ֖ה דָּבָ֑ר כִּ֚י אִם־גָּלָ֣ה סוֹד֔וֹ אֶל־עֲבָדָ֖יו הַנְּבִיאִֽים׃

Indeed, the Lord GOD does nothing without revealing his purpose to his servants the prophets.

KJV Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets.

Notes & Key Terms 1 term

Key Terms

סוֹד sod
"purpose" — secret, counsel, confidential discussion, divine council, intimate circle

In prophetic contexts, sod refers to the deliberations of the divine council — the heavenly assembly where God announces his plans. A true prophet is one who has stood in the sod of the LORD (Jeremiah 23:18).

Translator Notes

  1. The word sod ('secret, counsel, purpose') refers to the divine council — the heavenly deliberation where God's plans are formed (cf. 1 Kings 22:19-22, Jeremiah 23:18). The prophets are privy to God's sod — they have been admitted to the council chamber and report what they have heard. This is Amos's claim to authority: he does not prophesy of his own will but because God has revealed his purpose.

Targum Jonathan (Aramaic, 1st-5th c. CE)literal

"For the Lord GOD does nothing without revealing the secret of his prophecy to his servants the prophets."

Jonathan renders with a minor addition: 'his secret' becomes 'the secret of his prophecy.' God's counsel is specifically prophetic revelation, tying the principle of prior disclosure to the prophetic institution.

Joseph Smith Translation (Footnotes)prophetic

Prophetic disclosure principle — God reveals secrets to prophets — reinforced or expanded

The famous statement 'Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets' is a key JST touchstone passage. The JST footnote here strengthens or clarifies this principle of continuous revelation, which is foundational to Restoration ecclesiology.

Amos 3:8

אַרְיֵ֥ה שָׁאָ֖ג מִ֣י לֹ֣א יִירָ֑א אֲדֹנָ֤י יְהוִה֙ דִּבֶּ֔ר מִ֖י לֹ֥א יִנָּבֵֽא׃

A lion has roared — who will not fear? The Lord GOD has spoken — who can refuse to prophesy?

KJV The lion hath roared, who will not fear? the Lord GOD hath spoken, who can but prophesy?

Notes & Key Terms

Translator Notes

  1. The climax of the rhetorical chain. The progression from natural observation to prophetic compulsion is complete: just as a lion's roar is irresistible cause for fear, God's speech is irresistible cause for prophecy. The implied answer to both questions is 'no one.' Amos prophesies not by choice but by divine compulsion — a theme that will be stated even more forcefully in the confrontation with Amaziah (7:14-15).
Amos 3:9

הַשְׁמִ֙יעוּ֙ עַל־אַרְמְנ֣וֹת בְּאַשְׁדּ֔וֹד וְעַל־אַרְמְנ֖וֹת בְּאֶ֣רֶץ מִצְרָ֑יִם וְאִמְר֗וּ הֵאָֽסְפוּ֙ עַל־הָרֵ֣י שֹׁמְר֔וֹן וּרְא֞וּ מְהוּמֹ֤ת רַבּוֹת֙ בְּתוֹכָ֔הּ וַעֲשׁוּקִ֖ים בְּקִרְבָּֽהּ׃

Proclaim over the fortresses of Ashdod and over the fortresses in the land of Egypt: Gather on the mountains of Samaria and see the great turmoil within her, and the oppression in her midst.

KJV Publish in the palaces at Ashdod, and in the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold the great tumults in the midst thereof, and the oppressed in the midst thereof.

Notes & Key Terms

Translator Notes

  1. The irony is devastating — Ashdod (Philistia) and Egypt are summoned as witnesses of Samaria's moral failure. These pagan nations, who have no covenant with God, are called to observe the social chaos in Israel and render a verdict. The implication: even nations without the Torah can recognize that what Israel is doing is wrong. Some manuscripts read 'Assyria' (Ashshur) instead of 'Ashdod' — the LXX has 'Assyria.' We follow the MT.
Amos 3:10

וְלֹא־יָדְע֥וּ עֲשׂוֹת־נְכֹחָ֖ה נְאֻם־יְהוָ֑ה הָאֽוֹצְרִ֛ים חָמָ֥ס וָשֹׁ֖ד בְּאַרְמְנוֹתֵיהֶֽם׃

They do not know how to do what is right, declares the LORD — they who store up violence and plunder in their fortresses.

KJV For they know not to do right, saith the LORD, who store up violence and robbery in their palaces.

Notes & Key Terms

Translator Notes

  1. The word nekhochah ('what is right, uprightness, straightforwardness') is the opposite of crooked dealing. Israel has lost the very capacity for ethical behavior. The image of 'storing up' (ha'otsrim) violence and plunder in fortresses is mordantly vivid — their wealth is literally warehoused injustice.
Amos 3:11

לָכֵ֗ן כֹּ֤ה אָמַר֙ אֲדֹנָ֣י יְהוִ֔ה צַ֖ר וּסְבִ֣יב הָאָ֑רֶץ וְהוֹרִ֤יד מִמֵּךְ֙ עֻזֵּ֔ךְ וְנָבֹ֖זּוּ אַרְמְנוֹתָֽיִךְ׃

Therefore this is what the Lord GOD says: An enemy will surround the land! He will strip away your defenses, and your fortresses will be plundered.

KJV Therefore thus saith the Lord GOD; An adversary there shall be even round about the land; and he shall bring down thy strength from thee, and thy palaces shall be spoiled.

Notes & Key Terms

Translator Notes

  1. The Hebrew is terse — tsar useviv ha'arets ('an adversary and surrounding the land') — almost a military dispatch in its brevity. The fortresses that stored up violence and plunder (v. 10) will themselves be plundered — the poetic justice is precise.
Amos 3:12

כֹּ֣ה ׀ אָמַ֣ר יְהוָ֗ה כַּאֲשֶׁ֨ר יַצִּ֤יל הָרֹעֶה֙ מִפִּ֣י הָאֲרִ֔י שְׁתֵּ֣י כְרָעַ֔יִם א֖וֹ בְּדַ֣ל אֹ֑זֶן כֵּ֣ן יִנָּצְל֗וּ בְּנֵ֤י יִשְׂרָאֵל֙ הַיֹּֽשְׁבִים֙ בְּשֹׁמְר֔וֹן בִּפְאַ֥ת מִטָּ֖ה וּבִדְמֶ֥שֶׁק עָֽרֶשׂ׃

This is what the LORD says: Just as a shepherd rescues from the mouth of a lion two leg bones or a scrap of an ear, so will the people of Israel be rescued — those who sit in Samaria on the corner of a couch and on the edge of a bed.

KJV Thus saith the LORD; As the shepherd taketh out of the mouth of the lion two legs, or a piece of an ear; so shall the children of Israel be taken out that dwell in Samaria in the corner of a bed, and in Damascus in a couch.

Notes & Key Terms

Translator Notes

  1. The shepherd metaphor is grimly ironic — Amos the shepherd would know that 'rescuing' two leg bones and an ear fragment from a lion is not rescue at all but proof of loss. Under Torah law (Exodus 22:13), a shepherd who could produce remains of a predator-killed animal was exempt from restitution. This is evidence preservation, not salvation. What survives of Israel will be scraps — and those scraps are the idle rich lounging on their expensive furniture.
  2. The word demesheq ('Damascus') here may be a textile name (damask fabric) rather than the city — 'the damask of a couch' referring to luxury upholstery. The ambiguity is appropriate either way: Israel's survivors cling to their comfort.
Amos 3:13

שִׁמְע֥וּ וְהָעִ֖ידוּ בְּבֵ֣ית יַעֲקֹ֑ב נְאֻם־אֲדֹנָ֥י יְהוִ֖ה אֱלֹהֵ֥י הַצְּבָאֽוֹת׃

Hear and testify against the house of Jacob, declares the Lord GOD, the God of Hosts.

KJV Hear ye, and testify in the house of Jacob, saith the Lord GOD, the God of hosts.

Notes & Key Terms

Translator Notes

  1. The divine title Elohei ha-Tseva'ot ('God of Hosts/Armies') appears here for the first time in Amos, emphasizing God's military sovereignty. The 'hosts' may refer to heavenly armies, angelic forces, or the stars — all of which are under God's command. Using 'Jacob' rather than 'Israel' reaches back to the patriarch and the covenant origins of the nation.
Amos 3:14

כִּ֗י בְּי֛וֹם פָּקְדִ֥י פִשְׁעֵֽי־יִשְׂרָאֵ֖ל עָלָ֑יו וּפָֽקַדְתִּי֙ עַל־מִזְבְּח֣וֹת בֵּֽית־אֵ֔ל וְנִגְדְּע֖וּ קַרְנ֥וֹת הַמִּזְבֵּֽחַ וְנָפְל֖וּ לָאָֽרֶץ׃

On the day I punish Israel for their transgressions, I will bring judgment on the altars of Bethel. The horns of the altar will be cut off and fall to the ground.

KJV That in the day that I shall visit the transgressions of Israel upon him I will also visit the altars of Bethel: and the horns of the altar shall be cut off, and fall to the ground.

Notes & Key Terms

Translator Notes

  1. The verb paqad ('visit, attend to, punish') carries the sense of official inspection followed by action — God is auditing Israel's accounts. Bethel ('House of God') was the major northern sanctuary established by Jeroboam I (1 Kings 12:28-33). The altar horns were the projections at the four corners where blood was applied and where fugitives could grasp for asylum (1 Kings 1:50-51). Cutting them off means eliminating both the sacrificial system and any possibility of refuge.
Amos 3:15

וְהִכֵּיתִ֤י בֵית־הַחֹ֙רֶף֙ עַל־בֵּ֣ית הַקַּ֔יִץ וְאָבְד֖וּ בָּתֵּ֣י הַשֵּׁ֑ן וְסָפ֛וּ בָּתִּ֥ים רַבִּ֖ים נְאֻם־יְהוָֽה׃

I will strike the winter house along with the summer house. The houses of ivory will perish, and the great houses will come to an end, declares the LORD.

KJV And I will smite the winter house with the summer house; and the houses of ivory shall perish, and the great houses shall have an end, saith the LORD.

Notes & Key Terms

Translator Notes

  1. Having multiple seasonal residences was the mark of extreme wealth — winter houses in the lowlands, summer houses in the hills. The 'houses of ivory' (battei ha-shen) have been confirmed archaeologically: Samaria's excavated palace yielded hundreds of carved ivory fragments decorating furniture and walls (cf. 1 Kings 22:39 on Ahab's ivory house). God's judgment targets luxury as a symptom of the exploitation that funded it.
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