Amos Chapter 6

This is essentially saying that those in question invented their own nonsensical chants and psalms and attributed them to or gave them equal status to the Psalms of king David... Once again this is a chilling indictment on modern Christian worship music which so often claims to be inspired by the Holy Spirit and yet is worded in such a way as to express the nonsensical emotion of the fallen nature.

Amos 6 (Author’s translation)
 
1 Oiy, woe, alas to those who are at ease feeling secure in Zion, and to those who trust in the mountain of Samaria, and the appointed heads of the nations, to whom the house of Israel comes. 2 Pass over to Chalneh from there to Chamat then go down to the great Gath of the Philistines. Are they better than these kingdoms, with greater territory than your territory? 3 Do you put away the day of evil, and draw near a seat of cruelty? 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 fattened cattle, 5 Who make up nonsensical chants upon the face of the pitcher (jug), for David they esteem, and they invent of themselves songs, 6  Who drink in bowls of wine and anoint their heads with oils—yet they have not grieved over the shattering of Joseph. 7 Therefore, they will now go into captivity at the head of the exiles, and the feasting cry of those who stretch out (lounge) will depart. 8 The Lord YHVH has sworn by His soul, YHVH the God/Judge Who goes warring has declared: “I abhor the majesty of Yaakov, and his palaces I hate; and I will deliver up a city and all that is in it.” 9 And it will come to pass, if ten men are left in one house, they will die. 10 And a man’s uncle will lift him up and burn him, and bring out bone substance from the house, and say to the one who is at the sides of the house, “Is anyone else with you?” And that one will say, “None.” Then he will answer, “Hold your tongue!” For the name of YHVH the Lord is not remembered. 11 For behold, now, pay attention YHVH the Lord has commanded and will smite the great house into fragments and the little house to rubble. 12 Do horses run on rocks? Or does one yoke them with oxen for ploughing? Yet you have turned judgement into poison, and the fruit of righteousness into wormwood (bitterness), 13 You who rejoice in Lodebar (nothing), and say, “By our strength have we not taken Karnayim?” 14 “For behold, now, pay attention, I am going to raise up upon you, house of Israel,” declares YHVH (Mercy) the Lord God/Judge the One Who goes warring, “A nation, and they will oppress you from the entrance of Chamat to the wadi (river bed) of the wilderness.”
 
Amos 6 (Line Upon Line)
 
1 Ho Oiy, woe, alas hasha’ananiym to those who are at ease feeling secure betziyon in Zion (parched place), vehabotechiym and to those who trust behar in the mountain of Shomeron Samaria (guardians), and nekuveiy the appointed (to pierce) reishiyt heads of hagoyim the nations, uvau lahem beiyt Yisrael to whom the house of Israel comes.
 
1 Oiy, woe, alas to those who are at ease feeling secure in Zion, and to those who trust in the mountain of Samaria, and the appointed heads of the nations, to whom the house of Israel comes.
 
Both Judah (Zion being the seat of king David’s power) and Israel (the northern tribes whose kings held court in Samaria) are being warned concerning their idolatrous faith in their own strength.
 
Zion is used in Scripture to describe both the mountain located in Jerusalem and the entire land and or, people of Israel. Therefore, it is possible that Zion is used here as being synonymous with Israel, however, given that Amos is of Judah and that while the focus of his prophecy has been on the northern kingdoms there has nonetheless been earlier rebuke of Judah, it is most likely that both kingdoms and therefore all twelve tribes are being called out for their idolatrous behaviour, and the sin of trusting in their own strength rather than trusting in God.
 
Regardless, the latter clause “those who trust in the mountain of Samaria, and the appointed heads of the nations, to whom the house of Israel comes.” Is specifically addressed to the northern tribes who gather at the mountain city of Samaria under the northern king and in order to practice apostate worship in an intentional act of defiance against the appointed place of worship, Mt Zion in Jerusalem.
 
The phrase “appointed heads of the nations” is a reference to the fact that the northern tribes had made agreements with the nations they perceived to be strong and thus trusted not only in their own strength but also in the added strength of alliances with godless nations.
 
The Targum understands the phrase “appointed heads of the nations” somewhat differently, paraphrasing the text to read:
 
"put the name of their children, as the name of the children of the nations;''
 
While this seems an unlikely interpretation, it does nonetheless point to the coming exile by inferring that Israelis will give their children foreign names during the future captivity in order to make their lives easier as strangers in a land not their own.
 
2 Ivru Pass over to Chalneh (fortress of Anu: Assyrian/Babylonian) misham from there to Chamat (fortress, upper Syria) rabah uredu then go down to the great Gat-Pelishtiym (wine vat of immigrants) Gath of the Philistines. Hatoviym min-hamamlachot haeileh Are they better than these kingdoms, im-rav with greater gevulam territory migevulchem than your territory?
 
2 Pass over to Chalneh from there to Chamat then go down to the great Gath of the Philistines. Are they better than these kingdoms, with greater territory than your territory?
 
In short, “Go and take a tour around the region, as far east as Chalneh in Babylon, north to the great city of Chamat located between Damascus and the Mediterranean sea, and finally south to Gath, the pride of the Philistines. Do Chalneh, Chamat, and Gath, exceed the grandeur, wealth and strength that the kingdoms of Israel and Judah have been given?”
 
The answer is of course “No”. God had given Israel a land rich with produce and grandeur and yet she had looked elsewhere, not satisfied with the gift of YHVH.

3 Hamnadiym Do you put away leyom the day of ra evil, vatagiyshun and draw near shevet a seat of chamas cruelty?
 
3 Do you put away the day of evil, and draw near a seat of cruelty?
 
“Do you put away the day of evil” means, “Based on your belief that you are strong of yourselves and the delusional view that the day of the LORD will be one of light for you, you have put the day of the LORD out of your thoughts, a day that for you will be a day of evil in the sense of darkness, torment and destruction.”
 
“and draw near a seat of cruelty” means, having rejected the warning of the prophets and having chosen to turn their backs on God, they have instead entered into an intimate relationship with vile acts of cruelty, the oppression of the poor, the rape of women, the murder of those who threaten their worldly ambitions and so on.
 
The translation “seat of violence” is not accurate, given that in and of itself violence is neither good nor evil but is informed by good or evil. Therefore, “cruelty” better conveys the Hebrew “chamas”. A prophetic and poignant translation given the modern terrorist organisation Hamas, whose modus operandi is cruelty even in the treatment of those they claim to be freeing from the so called tyranny of the modern state of Israel.
 
4 Hashocheviym Those who lie al-mitot on beds shein of ivory, useruchiym and stretch out al-arsotam on their couches, ve’ocheliym and eat kariym lambs mitzon from the flock, va’agaliym and calves mitoch from the midst marbek of the fattened cattle,
 
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 fattened cattle,
 
Once again the imagery depicts the rulers, uber rich and uncaring aristocracy of the northern tribes. Ivory was a valuable commodity and the act of lounging on beds made from it accentuates the palpable disregard for matters of justice and right action. This is coupled with gluttony, the consumption of the best of Israel’s cattle, some of which should have been offered in Jerusalem according to Torah, but was nonetheless being eaten by the upper class, who had decided that they themselves were the deities who deserved these offerings.
 
The phrase “eat the lambs from the flock” contains a remez (hint) at deeper meaning. Israel is the flock of HaShem and the wicked among the rich upper class were devouring the innocent lambs of Israel, both physically and metaphorically as the analogy applies to apostasy and the leading astray of the vulnerable young.

5 Haporetiym Who make up nonsensical chants al-piy upon the face hanavel of the pitcher (jug), kedaviyd for David chashevu they esteem, invent lehem of themselves shiyr songs,
 
5 Who make up nonsensical chants upon the face of the pitcher (jug), for David they esteem, and they invent of themselves songs,
 
This is essentially saying that those in question invented their own nonsensical chants and psalms and attributed them to or gave them equal status to the Psalms of king David. This is utterly abhorrent because it not only misappropriates David’s name but more importantly makes the false inference that their words are inspired by the Holy Spirit.
 
Once again this is a chilling indictment on modern Christian worship music which so often claims to be inspired by the Holy Spirit and yet is worded in such a way as to express the nonsensical emotion of the fallen nature.
 
6 Hashotiym Who drink bemizrekei in bowls yayin of wine vereishiyt shemaniym yimshachu and anoint their heads with oils— velo yet they have not nechlu grieved al-sheiver over the shattering Yosef (Yah adds) of Joseph.
 
6  Who drink in bowls of wine and anoint their heads with oils—yet they have not grieved over the shattering of Joseph (Yah adds).
 
The wine drunk in sacred bowls is an allusion to the worship of deities accredited with the grape harvest, and the oils, in part made from the life sustaining olive oil of the land, are perfumed and hoarded at the expense of the poor. Thus, oil that might have feed the poor is used to adorn the rich for no other reason than to make them smell nice.
 
We do the same today when we use perfume made in the sweatshops of foreign countries where the poor are kept under a cycle of oppression in order to sustain western demand for perfumed commodities.
 
“yet they have not grieved over the shattering of Joseph (Yah adds).” The plain meaning regards the sin of the brothers of Joseph in selling him into slavery, this ancient sin being committed in another form against the destitute of the northern kingdom during the time of Amos.
 
The rulers and wealthy elite have shown a lack of care for the well-being of all Israel, indulgence having given birth to complacency, and a hardening of heart. Joseph (Yah adds) is used here as a synonym for Israel and hints (remez) at the disregard shown for the fact that YHVH has added blessing to Israel.

7 Lachein Therefore, atah they will now yiglu go into captivity berosh at the head goliym of the exiles, vesar mirzach seruchiym and the feasting cry of those who stretch out (lounge) will depart.
 
7 Therefore, they will now go into captivity at the head of the exiles, and the feasting cry of those who stretch out (lounge) will depart.
 
Those who have been guilty of the aforementioned oppression of the weak and vulnerable will be the first to go into exile. Just as they share in the guilt of selling Joseph into slavery so too they will be punished by being made slaves.
 
The text is a type of Hebrew word play which places the roshiym (heads) of Israel at the rosh (head) of the line leading into captivity. This is an ironic twist on the “first shall be last”. Here the “first shall be last by being first”.
 
8 Nishba Adonay The Lord (Master) YHVH (Mercy) has sworn benafsho by His soul, neum YHVH (Mercy) Eloheiy the God/Judge tzevaot Who goes warring has declared: “Metaeiv anochiy I abhor et-ge’on the majesty of Yaakov (follower), ve’armenotayv and his palaces saneitiy I hate; vehisgartiy and I will deliver up iyr a city umeloh and all that is in it.”
 
8 The Lord YHVH has sworn by His soul, YHVH the God/Judge Who goes warring has declared: “I abhor the majesty of Yaakov, and his palaces I hate; and I will deliver up a city and all that is in it.”
 
HaShem swears by Himself, His soul, character, essence, being, because there is none greater than He. He swears these things in mercy, which proceeds from His holiness. He swears as God and Judge, and as He Who goes warring to save His people from a fate worse than death, that is the second death (eternal punishment).
 
To YHVH belongs all majesty, therefore, the majesty which Yaakov (Israel) has manufactured for herself He despises.
 
The Hebrew text does not say “the city” as many wrongly translate but “a city”. Thus, for the purpose of disciplining His beloved children in order to return them to life everlasting, He will deliver up each and every city of Israel into the hands of the Assyrians, and subsequently into the hands of the Babylonians.
 
9 Vehayah And it will come to pass, im-yivateru asarah anashiym if ten men are left bevayit echad in one house, vametu they will die.
 
9 And it will come to pass, if ten men are left in one house, they will die. 
 
Those who are left of the northern kingdom, who are not taken into captivity, will die.
 
10 Unesa’o dodo umesarefo And a man’s uncle, will lift him up and burn him, lehotziy and bring out atzamiym bone substance min-habayit from the house, veamar and say la’asher beyarketeiy habayit to the one who is at the sides of the house, “ha’od imach Is anyone else with you?” veamar And that one will say, “Afes Zero, none.” Veamar Then he will answer, “Has Hold your tongue!” Kiy lo lehazkiyr besheim YHVH For the name of the Lord is not remembered.
 
10 And a man’s uncle, will lift him up and burn him, and bring out bone substance from the house, and say to the one who is at the sides of the house, “Is anyone else with you?” And that one will say, “None.” Then he will answer, “Hold your tongue!” For the name of YHVH the Lord is not remembered.
 
The bodies of Israel’s dead are to be interred in order to await the physical resurrection and Yom haDin (the Day of Judgement: Day of the LORD). The burning of an Israeli body is an abhorrent violation, but it will be the only option for those who remain, because the dead and rotting corpses of Israel will be so prolific and the remnant so few that they will not be able to bury them, thus leaving burning as the only means of preventing the spread of diseases associated with corpses. This is why the “uncle” asks “is anyone else with you?” The answer is “No one”. There is no one to help. The Targum says “they have all perished”.
 
“Then he will answer, “Hold your tongue!” For the name of YHVH the Lord is not remembered.” This is interpreted in a number of ways. Here are three possibilities:
 
a.“Be silent, because while the one we are burying was alive he never called on the Name of YHVH.”
b.“Why bother calling on the Name YHVH, He has brought this upon us, He has firmly established this.”
c.“They say ‘Don’t bother crying out to the gods we thought would save us, they can’t save’. They say this because they have long since neglected to remember the One True God YHVH Who is able and willing to save those who repent and call on Him.”
 
The Targum reads:
 
"he shall say, remove (the dead), since while they lived they did not pray in the name of the Lord.''
 
11 Kiy For hineih behold, now, pay attention YHVH (Mercy) the Lord metzaveh has commanded vehikah and will smite habayit hagadol the great house, resiysiym into fragments vehabayit hakaton and the little house beki’iym to rubble.
 
11 For behold, now, pay attention YHVH the Lord has commanded and will smite the great house into fragments and the little house to rubble.
 
The judgement of God that will enact justice has been firmly established against the perpetual sin of the northern tribes.
 
The great house can be understood to refer to the king of the northern tribes and the little house to the common people. It may also be a reference to two distinct houses of apostate worship in the north.
 
Alternatively, if the Targum’s rendering is correct, it refers to the northern kingdom as the great house (having the majority of tribes) and the southern kingdom of Judah as being the little house (Judah & Benjamin).
 
“he will smite the great kingdom with a mighty stroke, and the little kingdom with a weak stroke.” – Targum Yonatan (2nd Century C.E. Aramaic)
 
12 Hayrutzun basela susiym Do horses run on rocks? Im yacharush babekariym Or does one yoke them with oxen for ploughing? Kiy hafachtem lerosh mishpat Yet you have turned judgement into poison, uferiy and the fruit tzedakah of righteousness lela’anah into wormwood (bitterness),
 
12 Do horses run on rocks? Or does one yoke them with oxen for ploughing? Yet you have turned judgement into poison, and the fruit of righteousness into wormwood (bitterness),
 
These are of course rhetorical questions. These examples expose the immoral practice of swapping good for evil and vice versa. Israel had made poison of her judicial practices and had polluted the fruit of the righteous with vile acts of debauchery.

13 Hasemeichiym lelo davar You who rejoice in Lodebar (no word, thing), haomeriym and say, “Halo vechazekeinu By our strength have we not lakachnu lanu taken Karnayim (horn, a town of the region of Bashan)?”
 
13 You who rejoice in Lodebar (nothing), and say, “By our strength have we not taken Karnayim?”
 
Lo debar was a city southeast of the Kinneret (Galilee) in Gilead not far from Mahanaim, north of the Jabbok river (2 Samuel 9:4–5). Karnayim, also in the territory of Gilead, was directly east of the Kinneret (Galilee). It had been taken by Manasseh and was at the time a badge of honour reflecting their perceived strength.
 
The meanings of the names of these two locations speaks of how God will turn Israel’s strength into weakness, just as they have sought to turn morality on its head.
 
Lo Debar literally translates as “No thing (word)” and Karnayim “Horns (strength)”, the message being “There will be no strength in your words”, and “You will reap nothing from your strength!”
 
14 “Kiy For hin’niy behold, now, pay attention, I am going to meikiym raise up aleiychem upon you, beiyt Yisrael house of Israel,” neum declares YHVH (Mercy) the Lord Eloheiy God/Judge Hatzevaot the One Who goes warring, “Goy A nation velachatzu And they will oppress etchem you milevo from the entrance of Chamat (fortress, upper Syria) ad-nachal to the wadi (river bed) ha’aravah of the wilderness.”
 
14 “For behold, now, pay attention, I am going to raise up upon you, house of Israel,” declares YHVH the Lord God/Judge the One Who goes warring, “A nation, and they will oppress you from the entrance of Chamat to the wadi (river bed) of the wilderness.”
 
This is prophetic of the Assyrians and subsequently the Babylonians. Yet again Mercy the Judge goes warring to save His children. He will do so through discipline, sending the invading armies through the entire land of Israel from Chamat (part of the northern border of the land (Numbers 34.1–9), all the way down to the desert stream bed in the south that borders the wilderness of Sinai. This links the coming exile to the ancient captivity of Egypt. It will be a return to bondage which reflects Israel’s turning away from God and His life giving instruction (Torah), and toward the bondage of idolatry, sin and death. However, there is hope of redemption ahead.
 
Copyright 2022 Yaakov Brown