TRV
Translation
King James Version
¶ The words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake.
KJV (with Strong's)
The words H1697 of Amos H5986, who was among the herdmen H5349 of Tekoa H8620, which he saw H2372 concerning Israel H3478 in the days H3117 of Uzziah H5818 king H4428 of Judah H3063, and in the days H3117 of Jeroboam H3379 the son H1121 of Joash H3101 king H4428 of Israel H3478, two years H8141 before H6440 the earthquake H7494.
Complete Jewish Bible
The words of 'Amos, one of the sheep owners in T'koa, which he saw concerning Isra'el in the days of 'Uziyah king of Y'hudah and Yarov'am the son of Yo'ash, king of Isra'el, two years before the earthquake;
Berean Standard Bible
These are the words of Amos, who was among the sheepherders of Tekoa—what he saw concerning Israel two years before the earthquake, in the days when Uzziah was king of Judah and Jeroboam son of Jehoash was king of Israel.
American Standard Version
The words of Amos, who was among the herdsmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake.
World English Bible Messianic
The words of Amos, who was among the herdsmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake.
Geneva Bible (1599)
The wordes of Amos, who was among the heardmen at Tecoa, which he sawe vpon Israel, in the dayes of Vzziah king of Iudah, and in the dayes of Ieroboam the sonne of Ioash King of Israel, two yeere before the earthquake.
Young's Literal Translation
Words of Amos--who hath been among herdsmen of Tekoa--that he hath seen 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;
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Commentary on Amos 1 verses 1–2
1 ¶ The words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake.
2 And he said, The LORD will roar from Zion, and utter his voice from Jerusalem; and the habitations of the shepherds shall mourn, and the top of Carmel shall wither.
Here is, I. The general character of this prophecy. It consists of the words which the prophet saw. Are words to be seen? Yes, God's words are; the apostles speak of the word of life, which they had not only heard, but which they had seen with their eyes, which they had looked upon, and which their hands had handled (Jo1 1:1), such a real substantial thing is the word of God. The prophet saw these words, that is, 1. They were revealed to him in a vision, as John is said to see the voice that spoke to him, Rev 1:12. 2. That which was foretold by them was to him as certain as if he had seen it with his bodily eyes. It intimates how strong he was in that faith which is the evidence of things not seen.
II. The person by whom this prophecy was sent - Amos, who was among the herdmen of Tekoa, and was one of them. Some think he was a rich dealer in cattle; the word is used concerning the king of Moab (Kg2 3:4, He was a sheep-master); it is probable that he got money by that business, and yet he must quit it, to follow God as a prophet. Others think he was a poor keeper of cattle, for we find (Amo 7:14, Amo 7:15) that he was withal a gatherer of wild figs, a poor employment by which we may suppose he could but just get his bread, and that God took him, as he did David, from following the flock, and Elisha from following the plough. Many were trained up for great employments, in the quiet, innocent, contemplative business of shepherds. When God would send a prophet to reprove and warn his people, he employed a shepherd, a herdsman, to do it; for they had made themselves as the horse and mule that have no understanding, nay, worse than the ox that knows his owner. God sometimes chooses the foolish things of the world to confound the wise, Co1 1:27. Note, Those whom God has endued with abilities for his service ought not to be despised nor laid aside for the meanness either of their origin or of their beginnings. Though Amos himself is not ashamed to own that he was a herdsman, yet others ought not to upbraid him with it nor think the worse of him for it.
III. The persons concerned in the prophecy of this book; it is concerning Israel, the ten tribes, who were now ripened in sin and ripening apace for ruin. God has raised them up prophets among themselves (Amo 2:11), but they regarded them not; therefore God sends them one from Tekoa, in the land of Judah, that, coming from another country, he might be the more valued, and perhaps he was the rather sent out of his own country because there he was despised for his having been a herdsman. See Mat 13:55-57.
IV. The time when these prophecies were delivered. 1. The book is dated, as laws used to be, by the reigns of the kings under whom the prophet prophesied. It was in the days of Uzziah king of Judah, when the affairs of that kingdom went very well, and of Jeroboam the second kind of Israel, when the affairs of that kingdom went pretty well; yet then they must both be told both of the sins they were guilty of and of the judgments that were coming upon them for those sins, that they might not with the present gleam of prosperity flatter themselves either into an opinion of their innocence or a confidence of their perpetual security. 2. It is dated by a particular event to which is prophecy had a reference; it was two years before the earthquake, that earthquake which is mentioned to have been in the days of Uzziah (Zac 14:5), which put the nation into a dreadful fright, for it is there said, They fled before it. But how could they flee from it? Some conjecture that this earthquake was at the time of Isaiah's vision, when the posts of the door were moved, Isa 6:4. The tradition of the Jews is that it happened just at the time when Uzziah presumptuously invaded the priest's office and went in to burn incense, Ch2 26:16. Josephus mentions this earthquake, Antiq. 9.225, and says, "By it half of a mountain was removed and carried to a plain four furlongs off; and it spoiled the king's gardens." God by this prophet gave warning of it two years before, that God by it would shake down their houses, Amo 3:15.
V. The introduction to these prophecies, containing the general scope of them (Amo 1:2): The Lord will roar from Zion. His threatenings by his prophets, and the executions of those threatenings in his providence, will be as terrible as the roaring of a lion is to the shepherds and their flocks. Amos here speaks the same language with his contemporaries, Hosea (Hos 11:10) and Joel, Joe 3:16. The lion roars before he tears; God gives warning before he strikes. Observe, 1. Whence this warning comes - from Zion and Jerusalem, from the oracles of God there delivered; for by them is they servant warned, Psa 19:11. Our God, whose special residence is there, will issue out warrants, given at that court, as it were, for the executing of judgments on the land. See Jer 25:30. In Zion was the mercy-seat; thence the Lord roars, intimating that God's acts of justice are consistent with mercy, allayed and mitigated by mercy, nay, as they are warnings, they are really acts of mercy. We are chastened, that we may be not be condemned. 2. What effect the warning has: The habitations of the shepherds mourn, either because they fear the roaring lion or because they feel what is signified by that comparison, the consequences of a great drought (Amo 4:7), which made the top of Carmel (of the most fruitful fields) to wither and become a desert, Joe 1:12-17.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–2. Public domain.
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Origen of AlexandriaAD 253
HOMILIES ON THE GOSPEL OF LUKE 21:1
When the prophetic word was sent only to the Jews, the names of Jewish kings were put in the headings of the prophecies. For example, “the vision that Isaiah, the son of Amoz, saw, against Judea and against Jerusalem, during the reign of Uzziah, Jotham, Ahaz and Hezekiah.” In the time of Isaiah, I see no one else named except the kings of Judah. In some prophets we also read the names of the kings of Israel, as in this instance: “And in the days of Jeroboam, the son of Joash, king of Israel.” But then the mystery of the gospel was to be preached, and the gospel spread throughout the whole world. The initiator of that gospel was John, in the desert. The authority of Tiberius ruled the world. Then, “in [his] fifteenth year,” it is recorded that “the word of the Lord came to John.”
JeromeAD 420
Commentary on Amos
Chapter 1 - Verse 1. The words of Amos, who was among the shepherds of Tekoa, which he saw concerning Israel. However, the Septuagint, wanting to add something, interpreted it as: The words of Amos, who was among the vine-dressers of Tekoa, which he saw for Jerusalem. And it should be known that this prophet saw not for Jerusalem, which is not found at all in the Hebrew text, but concerning Israel, that is,
In the days of King Uzziah of Judah, and in the days of Jeroboam the son of Joash, king of the ten tribes called Israel, who were in Samaria, there were prophets. Aquila, Symmachus, and Theodotion also translated this. Therefore, the first prophet Hosea speaks to the ten tribes called Ephraim, Samaria, the house of Joseph, and Israel. The second prophet Joel, prophesies to Jerusalem and the two tribes called Judah and Jerusalem, with no mention at all of Israel. The third Amos, not at all in Jerusalem, which was ruled by the tribe of Judah, but in Israel in Samaria, preaches. This can be proven from the whole volume of his work, and especially from what is written: Amaziah the priest of Bethel sent to Jeroboam the king of Israel, saying: Amos has rebelled against you in the midst of the house of Israel (Amos VII, 10). And shortly after, Amaziah said to Amos: You see, go, flee to the land of Judah, and eat bread there, and there you shall prophesy, and in Bethel you shall not prophesy anymore, for it is the sanctity of the king and the house of the kingdom. To whom Amos responded: I was not a prophet, nor the son of a prophet, but a keeper of sycamore trees, gathering their fruit. And the Lord took me as I followed the flock, and said to me: Go, be a prophet to my people Israel; not to Judah and Jerusalem, as is wrongly stated by the Greeks and Latins, but to Israel, that is, the ten tribes, which had retained their original name due to the multitude of the people. And in the place where the Seventy translated, in Accaron, Theodotion placed the Hebrew word itself: in Nokedim (), which Aquila rendered as ἐν ποιμνιοτρόφοις, that is, in pastures: Symmachus and the fifth edition rendered it ἐν τοῖς ποιμέσιν, that is, among shepherds. And I think because of the similarity of the letters Daleth and Res, they were also deceived here, for Nocedim, as if it were Nocerim: and from there they placed the word Accarim, although the letter Nun at the beginning of the name leaves no excuse for the error. However, I have not read that Accarim is Hebrew until now. And those who interpret sterilitatem, that is, στείρωσιν, express more the city of Accaron, which belongs to the Philistines, than Accarim, which is not found at all. Therefore, the sermons of Amos, who was from the town of Thecue and among the number of shepherds, are contained in this volume, because both the region and the message are pastoral. He saw these sermons concerning Israel, not with physical eyes, but with the vision of the mind, since the prophets were called seers; otherwise, the sermons are not seen according to the letter, but heard. Hence, the people saw the voice of God, and Moses spoke silently to the Lord when he said to him: Why do you cry out to me (Exodus 14:15)? In the New Testament also we read: That which we have seen with our eyes, and have heard with our ears, and our hands have handled, of the Word of life (John 1:1). For the Word of God, which is in itself invisible, is seen and touched by the apostles with their own hands. And the Word was made flesh, and dwelt among us (John 1:14). But Jehoiada's son, the king of Israel, saw these words two years before the earthquakes. When Sardanapalus reigned among the Assyrians and the cities of Cilicia, about whom the renowned orator said: More shameful in vices than in name. And among the Latins, Procas Silvius, to whom Amulius succeeded in the kingdom after expelling his brother Numitor. After killing him, Romulus, with the hand of shepherds and outlaws gathered, founded the city of his own name. But this is Ozias, king of Judah, surnamed Azariah, who, attempting to claim the priesthood which was not due to him, was struck with leprosy on his forehead (2 Chronicles 26), when the wrath of the Lord not only punished him for his sacrilege but also manifested an earthquake, which the Hebrews then commemorate. But Jeroboam is not the son of Nabath, who made Israel sin (III Kings XII), but the son of Joas, the son of Joathan (also called Joachaz and Joachan), the grandson of the same Jehu, under whom Hosea, Joel, and Amos prophesied. Therefore, Ozias is interpreted as 'the power of the Lord,' that is, authority or strength of the Lord. Jeroboam is 'the judgment of the people,' that is, the judgment or cause of the people, although some, reading the Greek letter chi, suspect it means 'the division of the people.' Joas' time, that is, the delay of the Lord, or temporal existence. Therefore, the words of Amos, at the time when the people of Israel were separated from the Lord and served golden calves, or when they were separated from the kingdom of the Davidic line, they sang with a clear voice like the sound of a trumpet, which is interpreted as Thecue. And they sang over Israel, who once was most upright before God, that is, most righteous before God. In the days of King Uzziah of Judah, when, due to the temple and the Holy of Holies, the strength of the Lord remained and ruled over a people who confessed. The name Jeroboam, who arose for the division of the people, signifies that Israel remained in idolatrous error for a long time before the captivity completely shook them, which in two years showed the double distress of the ten tribes and the two, so that those who were willing to do penance would no longer feel the shaking of the earth.
These, most beloved Pammachus, I have gathered together in a long discourse as a brief reminder, interpreting the sayings of the prophet Amos, that you, through the interpretation of your name, demonstrate yourself to be a fighter in every art of battling against the devil and opposing powers. I have also promised an explanation of the prophets Hosea and Zechariah to myself and other holy men, but most of all to your holy and venerable mother, Paula, while she was alive. And I will not greatly err in my promise, if I deliver to my son what I have promised to his mother. But now it is time for me to explain in detail, using the words of the prophet himself, what I think.
Richard ChallonerAD 1781
The earthquake: Many understand this of a great earthquake, which they say was felt at the time that king Ozias attempted to offer incense in the temple. But the best chronologists prove that the earthquake here spoken of must have been before that time: because Jeroboam the second, under whom Amos prophesied, was dead long before that attempt of Ozias.
Richard ChallonerAD 1781
For three crimes: That is, for their many unrepented of crimes.-- Ibid.
I will not convert it: That is, I will not spare them, nor turn away the punishments I design to inflict upon them.
Richard ChallonerAD 1781
AMOS prophesied in Israel about the same time as OSEE: and was called from following the cattle to denounce GOD'S judgments to the people of Israel, and the neighbouring nations, for their repeated crimes, in which they continued without repentance.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Amos 1:1 serves as the foundational superscription for the prophetic book of Amos, precisely identifying the author, his humble background, the specific recipients of his divine message, and the historical period of his ministry. This introductory verse establishes the authoritative nature of the prophecy by emphasizing its divine origin ("which he saw") and anchors it firmly within a documented historical context, setting the stage for the impending pronouncements of judgment against both Israel and surrounding nations.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Amos 1:1 employs several significant literary devices. The entire verse functions as a Superscription, a common introductory element in prophetic books that provides essential information about the prophet, the nature of the message, and its historical context. This device immediately establishes the authority and divine origin of the text. The phrase "which he saw" highlights Prophetic Vision, emphasizing that Amos's message is not merely heard or conceived, but a direct, often visual, revelation from God, lending it undeniable divine authority. The Juxtaposition of Amos's humble background ("among the herdmen of Tekoa") with the powerful kings of his era (Uzziah and Jeroboam II) subtly underscores God's ability to use ordinary individuals to confront the powerful, and that divine authority transcends earthly status. Finally, the specific mention of "two years before the earthquake" serves as a powerful instance of Foreshadowing and Symbolism. The literal earthquake, a natural disaster, acts as a tangible sign and a symbolic precursor to the spiritual and political "shaking" and judgment that God would soon bring upon a complacent and unrepentant Israel.
THEOLOGICAL AND THEMATIC CONNECTIONS
Amos 1:1 profoundly establishes the nature of divine revelation and God's sovereign choice in delivering His message. It asserts that God's word is not confined to the religious elite or professional prophets but can be entrusted to anyone He chooses, regardless of their social standing or background. This highlights God's impartiality and His ultimate authority over human institutions and societal expectations. The verse also immediately sets a tone of impending judgment, demonstrating that even in times of national prosperity, God is keenly aware of underlying sin and injustice. The historical markers, particularly the earthquake, serve as a reminder that God's warnings are real and that His judgments are certain, often heralded by signs in the natural world. This foundational verse insists that God is active in history, holding nations accountable for their moral and spiritual state.
REFLECTION AND APPLICATION
Amos 1:1 offers profound insights for contemporary believers, reminding us that God often chooses the most unexpected people from the most unassuming places to deliver His most vital messages. This challenges our preconceived notions of who is "qualified" for ministry or divine service, urging us to recognize that God's power is perfected in weakness and His call is based on His sovereign election, not human credentials. We are called to be attentive to God's voice, whether it comes through established channels or through humble, ordinary individuals. Furthermore, the historical context of prosperity juxtaposed with impending judgment serves as a timeless warning: outward success or material affluence does not guarantee spiritual health or divine favor. It compels us to look beyond superficial appearances in our own lives, our churches, and our societies, and to discern the true spiritual and moral condition beneath the surface. The mention of the earthquake powerfully reminds us that God's warnings are real and that complacency in the face of sin can lead to unexpected and severe consequences. True security and peace are found not in worldly achievements or stability, but in a right and repentant relationship with God, actively pursuing justice and righteousness in every sphere of life.
Questions for Reflection
FAQ
Why is Amos's background as a 'herdman' significant?
Answer: Amos's background as a "herdman" (Hebrew: nôqêd) from Tekoa is highly significant for several reasons. First, it emphasizes his humble, non-professional status. Unlike many prophets who might have come from prophetic guilds or priestly families, Amos was an ordinary individual, a sheep breeder, from a small, rural town in Judah. This underscores that God's choice of messenger is sovereign and not dependent on human qualifications, social standing, or formal training. As Amos himself states in Amos 7:14-15, he was "no prophet, neither was I a prophet's son; but I was an herdman, and a gatherer of sycomore fruit." This highlights the divine origin of his message; it was God who "took" him from his flock and commanded him to prophesy. Second, it adds to the credibility of his message. His outsider status, coming from Judah to prophesy against Israel, and his lack of vested interest in the political or religious establishment of the Northern Kingdom, would have made his pronouncements seem less self-serving and more purely divine.
What was the significance of the earthquake mentioned in this verse?
Answer: The mention of the earthquake "two years before the earthquake" serves as a crucial historical marker and a powerful symbolic element. Historically, it points to a literal, significant seismic event that was evidently so memorable and impactful that it became a commonly understood chronological reference point for Amos's audience. Its impact was so profound that it was still recalled centuries later by the prophet Zechariah in Zechariah 14:5, which describes people fleeing from a great earthquake in the days of Uzziah. Theologically and symbolically, this earthquake functions as a tangible sign and a foreshadowing of the divine judgment Amos was sent to proclaim. It represents the "shaking" that God would bring upon a complacent and unrepentant Israel. Just as the earth literally trembled, so too would their societal structures, economic prosperity, and political stability be shaken by God's impending judgment, serving as a stark warning that God's word is powerful and His judgments are certain.
CHRIST-CENTERED FULFILLMENT
Amos 1:1, as the superscription to a book of divine judgment, finds its ultimate fulfillment in Jesus Christ. Amos, a humble shepherd called by God to deliver a message of warning and judgment to a prosperous yet corrupt nation, foreshadows Christ in several profound ways. Jesus, though of humble earthly origins in Nazareth, was the ultimate Prophet, the very "Word" (Logos) of God incarnate, as proclaimed in John 1:1-14. He did not come from the established religious elite but was a carpenter from Galilee, yet He spoke with unparalleled divine authority, declaring, "Heaven and earth shall pass away, but my words shall not pass away" (Matthew 24:35). Just as Amos "saw" the words concerning Israel, Jesus embodied the divine vision and delivered God's final and complete revelation. His ministry, like Amos's, began in a time of Roman peace and relative prosperity, yet He brought a message of repentance, warning of impending judgment for those who rejected God's kingdom (Matthew 4:17). The earthquake mentioned in Amos 1:1, a sign of divine shaking, finds its ultimate parallel in the cosmic signs and judgments associated with Christ's return, described in passages like Matthew 24:29-31 and Revelation 6:12-17, where the very heavens and earth are shaken. Ultimately, while Amos pronounced judgment, Jesus, the Lamb of God (John 1:29), came not only to warn but to offer the ultimate sacrifice, providing a way of salvation from the very judgment that Amos prophesied, fulfilling the deepest longings of God's heart for His people.