Amos / Chapter 6

Amos 6

14 verses • Westminster Leningrad Codex

Translator's Introduction

What This Chapter Is About

Amos 6 pronounces woe on the complacent elite of both Zion and Samaria — those who live in luxury, feasting on the finest food and wine while the nation crumbles. They lounge on beds of ivory, sing idle songs, drink wine from bowls, and anoint themselves with the finest oils, 'but are not grieved over the ruin of Joseph.' God swears by himself: these complacent ones will be the first to go into exile. The chapter closes with images of total destruction — a house struck until it shatters, horses trying to run on rock, and the futility of Israel's pride in military conquests at Lo-debar and Karnaim.

What Makes This Chapter Remarkable

The social critique in verses 4-7 provides one of the most detailed descriptions of elite lifestyle in the Hebrew Bible and serves as archaeological confirmation of Samaria's wealth in the 8th century BCE. The ivory beds, fattened calves, improvised songs, wine by the bowl, and fine oils paint a picture of conspicuous consumption that reads like a modern critique of inequality. The wordplay in verse 13 — Israel boasts of taking Lo-debar ('nothing') and Karnaim ('horns/power') — exposes the absurdity of their military pride: they celebrate capturing a town whose name literally means 'nothing.'

Translation Friction

The phrase 'like David' (ke-David) in verse 5 in reference to musical improvisation is debated — does Amos criticize them for imitating David's musical innovation, or is this a neutral comparison? We rendered it plainly. The divine oath formula 'the LORD has sworn by himself' (v. 8) or 'by his soul' (be-nafsho) is among the strongest oath forms in the Hebrew Bible. Verse 10 describes a scene of plague so severe that bodies are burned rather than buried — an unusual practice in Israelite culture.

Connections

The woe oracle form connects to Isaiah 5:8-23 and Habakkuk 2:6-20. The ivory beds connect to the archaeological ivory finds at Samaria and to Amos 3:15. The reference to Calneh, Hamath, and Gath (v. 2) as fallen cities serves as warning examples. The Lo-debar wordplay connects to 2 Samuel 9:4 where Lo-debar is Mephibosheth's refuge. The divine oath 'by himself' parallels Genesis 22:16 and Hebrews 6:13.

Amos 6:1

ה֚וֹי הַשַּׁאֲנַנִּ֣ים בְּצִיּ֔וֹן וְהַבֹּטְחִ֖ים בְּהַ֣ר שֹׁמְר֑וֹן נְקֻבֵי֙ רֵאשִׁ֣ית הַגּוֹיִ֔ם וּבָ֥אוּ לָהֶ֖ם בֵּ֥ית יִשְׂרָאֵֽל׃

Woe to those who are complacent in Zion, and to those who feel secure on the mountain of Samaria — the notable men of the foremost nation, to whom the house of Israel comes!

KJV Woe to them that are at ease in Zion, and trust in the mountain of Samaria, which are named chief of the nations, to whom the house of Israel came!

Notes & Key Terms

Translator Notes

  1. The woe (hoi) targets both Zion (Jerusalem) and Samaria — neither kingdom escapes. The word sha'anannim ('complacent, at ease, carefree') describes the false security of those who believe their privilege makes them invulnerable. The phrase nequvei reshit ha-goyim ('notable ones of the foremost nation') drips with irony — they consider themselves the cream of the greatest nation on earth.
Amos 6:2

עִבְר֤וּ כַלְנֵה֙ וּרְא֔וּ וּלְכ֥וּ מִשָּׁ֖ם חֲמַ֣ת רַבָּ֑ה וּרְד֣וּ גַת־פְּלִשְׁתִּ֗ים הֲטוֹבִים֙ מִן־הַמַּמְלָכ֣וֹת הָאֵ֔לֶּה אִם־רַ֥ב גְּבוּלָ֖ם מִגְּבֻלְכֶֽם׃

Cross over to Calneh and look; then go from there to great Hamath; then go down to Gath of the Philistines. Are you better than these kingdoms? Is their territory larger than yours?

KJV Pass ye unto Calneh, and see; and from thence go ye to Hamath the great: then go down to Gath of the Philistines: be they better than these kingdoms? or their border greater than your border?

Notes & Key Terms

Translator Notes

  1. Three fallen or diminished cities are cited as warnings: Calneh (an Assyrian-conquered city, possibly Kullani in north Syria), Hamath (conquered by Assyria in 738 BCE), and Gath (destroyed by Hazael or Uzziah). The rhetorical questions challenge Israel's assumption of invulnerability — if these great kingdoms fell, why should Israel expect immunity? The argument is geographical: these cities were greater than Israel, yet they fell.
Amos 6:3

הַמְנַדִּ֖ים לְי֣וֹם רָ֑ע וַתַּגִּישׁ֖וּן שֶׁ֥בֶת חָמָֽס׃

You who push away the evil day yet bring near a reign of violence —

KJV Ye that put far away the evil day, and cause the seat of violence to come near;

Notes & Key Terms

Translator Notes

  1. The paradox is precise: they mentally push away the day of judgment (ha-menadim le-yom ra) while their actions bring the 'seat of violence' (shevet chamas) ever closer. They refuse to think about consequences while accelerating the very behaviors that guarantee catastrophe.
Amos 6:4

הַשֹּׁכְבִ֞ים עַל־מִטּ֣וֹת שֵׁ֗ן וּסְרֻחִים֙ עַל־עַרְשׂוֹתָ֔ם וְאֹכְלִ֤ים כָּרִים֙ מִצֹּ֔אן וַעֲגָלִ֖ים מִתּ֥וֹךְ מַרְבֵּֽק׃

They lie on beds of ivory and sprawl on their couches, eating lambs from the flock and calves from the fattening pen.

KJV That lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall;

Notes & Key Terms

Translator Notes

  1. The catalogue of luxury begins. 'Beds of ivory' (mittot shen) — confirmed by archaeological finds of carved ivory furniture inlays at Samaria. The verb seruchim ('sprawl, stretch out') suggests indolent reclining. The lambs and calves are not ordinary food but the choicest — taken from among the flock (not the old or weak) and from the marbeq ('fattening pen,' where animals are stall-fed for maximum tenderness).
Amos 6:5

הַפֹּרְטִ֖ים עַל־פִּ֣י הַנָּ֑בֶל כְּדָוִ֕יד חָשְׁב֥וּ לָהֶ֖ם כְּלֵי־שִֽׁיר׃

They improvise songs to the sound of the harp, inventing musical instruments for themselves like David.

KJV That chant to the sound of the viol, and invent to themselves instruments of musick, like David;

Notes & Key Terms

Translator Notes

  1. The verb portim ('improvise, strum idly') suggests casual, self-indulgent music-making. The comparison to David (ke-David) is loaded — David invented instruments for worship (1 Chronicles 23:5, 2 Chronicles 29:26-27), but these elites invent instruments for their own entertainment. They claim David's artistic legacy while lacking his devotion.
Amos 6:6

הַשֹּׁתִ֤ים בְּמִזְרְקֵי֙ יַ֔יִן וְרֵאשִׁ֥ית שְׁמָנִ֖ים יִמְשָׁ֑חוּ וְלֹ֥א נֶחְל֖וּ עַל־שֵׁ֥בֶר יוֹסֵֽף׃

They drink wine by the bowlful and anoint themselves with the finest oils — but they are not grieved over the ruin of Joseph.

KJV That drink wine in bowls, and anoint themselves with the chief ointments: but they are not grieved for the affliction of Joseph.

Notes & Key Terms

Translator Notes

  1. The mizreqei ('bowls') are not drinking cups but temple bowls used for catching sacrificial blood (Numbers 7:13) — the elites drink wine from vessels meant for sacred use, in quantities so large that cups will not suffice. The 'finest oils' (reshit shemannim) means they use the first-pressed, purest olive oil as cosmetic rather than offering it to God. The climactic indictment: ve-lo nechlu al shever Yoseph ('but they are not grieved over the ruin of Joseph'). Amid all their luxury, they have zero concern for the disintegrating nation around them.
Amos 6:7

לָכֵ֛ן עַתָּ֥ה יִגְל֖וּ בְּרֹ֣אשׁ גֹּלִ֑ים וְסָ֖ר מִרְזַ֥ח סְרוּחִֽים׃

Therefore they will now go into exile at the head of the exiles, and the revelry of those who sprawl will come to an end.

KJV Therefore now shall they go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed.

Notes & Key Terms

Translator Notes

  1. Poetic justice: they who were 'first' (reshit) among the nations and used the 'first' oils will be 'first' (be-rosh) into exile. The word mirzach ('revelry, banquet') refers to a type of feast — possibly a funerary banquet or drinking club. The word seruchim ('those who sprawl') echoes verse 4, tying the judgment back to the luxury catalogue.
Amos 6:8

נִשְׁבַּ֨ע אֲדֹנָ֤י יְהוִה֙ בְּנַפְשׁ֔וֹ נְאֻם־יְהוָ֖ה אֱלֹהֵ֣י צְבָא֑וֹת מְתָאֵ֤ב אָנֹכִי֙ אֶת־גְּא֣וֹן יַעֲקֹ֔ב וְאַרְמְנֹתָ֖יו שָׂנֵ֑אתִי וְהִסְגַּרְתִּ֖י עִ֥יר וּמְלֹאָֽהּ׃

The Lord GOD has sworn by himself — declares the LORD, the God of Hosts: I detest the pride of Jacob and I hate his fortresses. I will hand over the city and everything in it.

KJV The Lord GOD hath sworn by himself, saith the LORD the God of hosts, I abhor the excellency of Jacob, and hate his palaces: therefore will I deliver up the city with all that is therein.

Notes & Key Terms

Translator Notes

  1. God swears by his own nephesh ('self, soul, being') — the highest possible oath, since there is no one greater to swear by (cf. Genesis 22:16, Hebrews 6:13). The word ge'on ('pride, majesty, excellence') is deliberately ambiguous — it can mean legitimate glory or arrogant pride. Here it means the self-congratulatory pride of a nation that confuses luxury with divine favor. The phrase 'I hate his fortresses' connects the judgment to the stored-up violence of 3:10.
Amos 6:9

וְהָיָ֗ה אִם־יִוָּ֨תְר֜וּ עֲשָׂרָ֧ה אֲנָשִׁ֛ים בְּבַ֥יִת אֶחָ֖ד וָמֵֽתוּ׃

If ten people are left in one house, they too will die.

KJV And it shall come to pass, if there remain ten men in one house, that they shall die.

Notes & Key Terms

Translator Notes

  1. The number ten may represent a large household or the minimum for a synagogue quorum (minyan) in later tradition. The point is that even survivors will not survive — death will pursue the remnant into their homes.
Amos 6:10

וּנְשָׂא֞וֹ דּוֹד֤וֹ וּמְסָרְפוֹ֙ לְהוֹצִ֣יא עֲצָמִ֣ים מִן־הַבַּ֔יִת וְאָמַ֗ר לַאֲשֶׁ֛ר בְּיַרְכְּתֵ֥י הַבַּ֖יִת הַע֣וֹד עִמָּ֑ךְ וְאָמַ֣ר אָ֔פֶס וְאָמַ֣ר הָ֔ס כִּ֛י לֹ֥א לְהַזְכִּ֖יר בְּשֵׁ֥ם יְהוָֽה׃

When a relative comes with the one who burns the bodies to carry the bones out of the house, and asks anyone hiding in the recesses of the house, 'Is anyone still with you?' — and the answer is 'No one' — then he will say, 'Hush! We must not mention the name of the LORD.'

KJV And a man's uncle shall take him up, and he that burneth him, to bring out the bones out of the house, and shall say unto him that is by the sides of the house, Is there yet any with thee? and he shall say, No. Then shall he say, Hold thy peace: for we may not make mention of the name of the LORD.

Notes & Key Terms

Translator Notes

  1. This is one of the most chilling scenes in prophetic literature. The death toll is so catastrophic that bodies must be burned rather than buried — an extreme measure in Israelite culture, normally reserved for criminals (Joshua 7:25). The whispered command 'Hush!' (has) followed by 'we must not mention the name of the LORD' reveals pure terror — they fear that invoking God's name might draw more of his attention and more death. The dodo ('his uncle') and mesarpho ('the one who burns him') are performing grim, emergency corpse-disposal.
Amos 6:11

כִּֽי־הִנֵּ֤ה יְהוָה֙ מְצַוֶּ֔ה וְהִכָּ֛ה הַבַּ֥יִת הַגָּד֖וֹל רְסִיסִ֑ים וְהַבַּ֥יִת הַקָּטֹ֖ן בְּקִעִֽים׃

For look — the LORD gives the command, and the great house will be smashed to fragments, and the small house to splinters.

KJV For, behold, the LORD commandeth, and he will smite the great house with breaches, and the little house with clefts.

Notes & Key Terms

Translator Notes

  1. God merely commands (metsavveh) — he does not need to personally strike. His word alone shatters buildings. The parallelism between 'great house' and 'small house' means no one is exempt — the mansions of the rich and the homes of the common people alike will be destroyed. The words resisim ('fragments') and beqi'im ('cracks, splinters') convey total structural collapse.
Amos 6:12

הַיְרֻצ֤וּן בַּסֶּ֙לַע֙ סוּסִ֔ים אִם־יַחֲר֖וֹשׁ בַּבְּקָרִ֑ים כִּֽי־הֲפַכְתֶּ֤ם לְרֹאשׁ֙ מִשְׁפָּ֔ט וּפְרִ֥י צְדָקָ֖ה לְלַעֲנָֽה׃

Do horses gallop on rock? Does anyone plow the sea with oxen? Yet you have turned justice into poison and the fruit of righteousness into wormwood.

KJV Shall horses run upon the rock? will one plow there with oxen? for ye have turned judgment into gall, and the fruit of righteousness into hemlock:

Notes & Key Terms

Translator Notes

  1. Two absurd impossibilities — horses cannot run on bare rock (they would slip), and oxen cannot plow the sea (following the reading ba-baqarim yam, 'the sea with oxen,' dividing the consonants differently). What Israel has done with justice is equally absurd — turning it into rosh ('poison') and tsedaqah into la'anah ('wormwood, bitterness'). The plant metaphor echoes 5:7. Justice should bear sweet fruit; Israel has produced poison.
Amos 6:13

הַשְּׂמֵחִ֖ים לְלֹ֣א דָבָ֑ר הָאֹ֣מְרִ֔ים הֲלוֹא֙ בְּחָזְקֵ֔נוּ לָקַ֥חְנוּ לָ֖נוּ קַרְנָֽיִם׃

You who rejoice over Lo-debar, who say, 'Did we not take Karnaim for ourselves by our own strength?'

KJV Ye which rejoice in a thing of nought, which say, Have we not taken to us horns by our own strength?

Notes & Key Terms

Translator Notes

  1. Devastating wordplay on two real place names in Transjordan. Lo-debar (2 Samuel 9:4, 17:27) literally means 'nothing' or 'no-thing' — Israel rejoices over conquering 'Nothing.' Karnaim means 'horns,' a symbol of power — Israel boasts of seizing 'Power' by their own strength. The double irony: they celebrate capturing places whose names expose the emptiness and arrogance of their military pride. Both towns were likely recaptured from Aram during Jeroboam II's territorial expansion (2 Kings 14:25).
Amos 6:14

כִּ֡י הִנְנִ֣י מֵקִ֣ים עֲלֵיכֶ֣ם ׀ בֵּ֣ית יִשְׂרָאֵ֗ל נְאֻם־יְהוָה֙ אֱלֹהֵ֣י צְבָא֔וֹת גּ֚וֹי וְלָחֲצ֣וּ אֶתְכֶ֔ם מִלְּב֥וֹא חֲמָ֖ת עַד־נַ֥חַל הָעֲרָבָֽה׃

For I am about to raise up a nation against you, house of Israel — declares the LORD, the God of Hosts — and they will oppress you from Lebo-hamath to the Brook of the Arabah.

KJV But, behold, I will raise up against you a nation, O house of Israel, saith the LORD the God of hosts; and they shall afflict you from the entering in of Hemath unto the river of the wilderness.

Notes & Key Terms

Translator Notes

  1. The unnamed nation is Assyria. The geographical extent — from Lebo-hamath (the northern boundary of Israel's claimed territory) to the Brook of the Arabah (the Wadi Zered or the southern Dead Sea boundary) — encompasses the entirety of Israel's territory under Jeroboam II (2 Kings 14:25). The very territory Israel boasted about conquering will be the territory under foreign oppression. The verb lachats ('oppress, press, squeeze') ironically echoes the oppression Israel has inflicted on the poor — now a foreign power will oppress them.
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