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Translation Comparison
King James Version 11 In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: 12 That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this. 11 On that day I shall restore David's fallen house; I shall repair its gaping walls and restore its ruins; I shall rebuild it as it was long ago, 12 so that Israel may possess what is left of Edom and of all the nations who were once named as mine. This is the word of the LORD, who will do this.

13 Behold, the days come, saith the LORD, that the 13 A time is coming, says the LORD, when the plowman shall overtake the reaper, and the treader ploughman will follow hard on the reaper, and he of grapes him that soweth seed; and the mountains who treads the grapes after him who sows the seed. shall drop sweet wine, and all the hills shall melt. The mountains will run with fresh wine, and every hill will flow with it. 14 And I will bring again the captivity of my people of Israel, and they shall build the waste 14 I shall restore the fortunes of my people Israel; cities, and inhabit them; and they shall plant they will rebuild their devastated cities and live in vineyards, and drink the wine thereof; they shall them, plant vineyards and drink the wine, cultivate also make gardens, and eat the fruit of them. gardens and eat the fruit. 15 And I will plant them upon their land, and they 15 Once more I shall plant them on their own soil, shall no more be pulled up out of their land which and never again will they be uprooted from the soil I have given them, saith the LORD thy God.1 I have given them. It is the word of the LORD your God.2

Oxford Study Bible

2 Suggs, M. Jack , Katharine Doob Sakenfeld and James R. 1 Carroll, Robert and Stephen Prickett. The Bible: Authorized Mueller. The Oxford Study Bible. Oxford Biblical Studies King James Version. Oxford Biblical Studies Online, Online, http://www.oxfordbiblicalstudies.com/article/book/obsohttp://www.oxfordbiblicalstudies.com/article/book/obso9780192835253/obso-9780192835253-chapter-30 (accessed 9780195290004/obso-9780195290004-div1-980 (accessed 11-Apr-2011), Amos 9:11-15. 11-Apr-2011), Amos 9:11-15

2 In comparing the Oxford Study Bible with the King James Version, it is very important to see exactly what is different at the surface level before heading deeper. At first glance, The King James Version appears to be much more archaic in language and word choice. -Eth words are commonly used in this translation and the word shall appears much more frequently than in more contemporary translations. Speaking of contemporary translations, the Oxford Study Bible has much more modern word choice, although not as modern as most contemporary translations. Exorbitant words are not present for the most part. The surface features of these translations are very important to understand, but there is even more important analysis to be had in going deeper. An immediate and important difference is at verse 11, when the King James Version says, I raise up the tabernacle of David, while the Oxford Study Bible reads, I shall restore David's fallen house. This difference is important in understanding what is being prophesied; tabernacle is a very important word, as is fallen; each translation provides new details that enhance each other. A strange difference in this specific passage is that shall is exchanged for will and vice versa between the two translations, probably because the definitions of the words have altered since the King James Version was published. The King James Version also says heathen as opposed to the Oxford Study Bibles nations. This may be due to changes in the connotation of the word heathen over time. Verse 13s meaning is changed slightly between the translations. Overtake from the King James Version contrasts with follow hard on from the Oxford Study Bible. What is meant in both verses, though, in literal meaning, is that there will be so many crops to harvest that it will make the seed planters wait for the reapers to finish gathering harvest. Such a crop load would be absolutely enormous, even if planting and harvest season do not overlap. Potentially the most important translational difference is at the beginning of verse 14. Captivity as in the King James Version is very different from fortunes, obviously. Captivity is usually meant as being ruled over by a different nation while fortunes would be almost opposite that, referring to money, freedom, and luxuries. These

3 words were obviously chosen with the knowledge of the covenant history, as both are true statements. The difference is in what part of Israel it portrays. The King James Version gives hint at the trouble it will endure, while the Oxford Study Bible makes an allusion to riches. These riches may not be physical though. It is entirely possible that this is totally an allusion to what will eventually come out of the restored land, Jesus.

Word Study
The word wine is of great importance to this passage. It is obviously valued, as it is seen as a blessing in the context of verse 13. Wine shows its value in the Song of Solomon 1:2: Your love is more fragrant than wine.3 This verse compares love to wine; this means that wine is a very good thing in Solomons mind, as it is compared with love. In the New Testament, Matthew 26:27-28 says, Then he took a cup, and having offered thanks to God he gave it to them with the words: Drink from it [the wine], all of you. For this is my blood, the blood of the covenant, shed for many for the forgiveness of sins.4 In the Matthew passage, it is obvious that blood is extremely important because it is shed to forgive sins. Jesus chose to symbolize his future sacrifice with wine. Like his blood, wine is desired by the common people, it is shown to have a value, just as Christ has great value. Yet another use for the word wine is to symbolize the fruitfulness of a group of people. If a nation is successful, it will likely start to specialize, as to wine making which will lead to even more success in trade. For the context of Amos, it is obvious that wine is a symbol of fruitfulness.

Historical Background of the Text

3 OSB Song of Solomon 1:2 4 OSB Matthew 26:27-28

4 Amos was most likely written around 750 BC under the reign of Uzziah of Judah and Jereboam II of Israel.5 He lived as a herdsman in Tekoa, Judah, selling the prized wool of his unique dwarf sheep.6 Eventually, he was called upon directly by God to be a prophet to Israel and quickly moved north.7 After arriving in Israel, he saw the sinfulness of the Northern Kingdom and gave them (and Judah) four different charges. These were mistreatment of debtors, verbal assault, sexual immorality between non-blood related partners in families, and the luxuriousness of the lives of the indebted.8 He prophesied that this would mean destruction for Israel if they were not fixed. Obviously, in hindsight, these problems were not fixed, even though he had preached against them. In the later part of the book, in response to the eminent destruction of both kingdoms, he changes his tone and begins to prophesy that Davids house will rise again. Soon after the book of Amos was written, just as it was prophesied, Israel fell, along with Judah, both were exiled but eventually let back into their land and became prosperous, just as they had been before they were exiled by the foreign nations.

Movement of the Text

Verse eleven of the text refers to the eventual rebuilding of the temple. God is at the center of the reconstruction of the Temple. This is some relatively distant information as the Temple still exists at the time of Amos,9 but it provides hope for the generation that does go through the exile. Verse twelve
5 Amoss career is set in the time of two kings, Uzziah of Judah and Jereboam II of Israel. Both monarchs had exceptionally long reigns, covering most of the first half of the eighth century BCE. Many scholars date Amos toward the end of that period (about 750 BCE). Metzger, Bruce D. The Oxford guide to people & places of the Bible. Michael D. Coogan. (Oxford: Oxford University Press US, 2004)

6 Amos, as we learn from the title of his book, was one of the sheperds from Tekoa Reared a special breed of sheep, of
small and stunted growth, but prized on account of their wool. Driver, Samuel R. The books of Joel and Amos: with introduction and notes. (London: C. J. Clay and Sons, 1898), 93 7 And Jehova said unto me, Go, prophesy to my people Israel. In Obedience to his summons, Amos left his native country of Judah. Driver, 94. 8 Amos charged Israel with making property out of debtors, sexual immorality, hurtful words, and the indebted becoming rich off their gains. Mays, James L. Amos: A Commentary. (Philadelphia: The Westminster Press, 1969), 36-37. 9 Many scholars date Amos toward the end of that period (about 750 BCE), or even later. Metzger, Guide, 9

5 is about the Jews returning to Judah, which will also give hope to the exiles who wish to return. Verse thirteen promises crop fertility and successes for the returning Jews. Imagery is used in this verse with the ploughman and the reaper, the grape treader and the sower of seeds, and mountains flowing with wine. The imagery of the harvesting process taking long enough to overlap planting season is very powerful and especially pleasing to a rural man such as Amos himself. Mountains flowing with wine is a prophecy of how the Jews will be blessed with money upon their return. Verse fourteen tells of how fortunes will be given to the people of Israel and destroyed cities will be rebuilt and lived in. This gives the implied imagery of going from death to life. Destroyed cities are resurrected by the power of God. Verse fifteen, a very important verse, promises that God will never uproot his people from Judah again. The whole passage has a nature of comfort to it. Exile has not happened yet, but hope is needed for the people about to be exiled. This passage was actually written after most of the book of Amos was already written, providing a very contrasting mood with the rest of the book.10 The passage identifies completely as gospel because it is about what God will do for the Israelites, even though they had screwed up and were about to be kicked out.

Themes and Theology in the Text

Deliverance is arguably the most important theme in this passage. From the first verse of the text, it is apparent that God is delivering his people. God takes the action in rebuilding the temple, restoring fortunes, and returning the people to the land. Earlier in the book of Amos, Amos gives law to Israel and prophesies against them because of the evil things they had done. Thankfully, Yahweh is a God of deliverance and gave them the comfort of knowing they will return from exile. Earlier in the 10 The concluding section presupposes the exilic book of Amos (Amos 1:1-9:6), is intended as its complementary
completion, and was not added to the book of Amos until the postexilic period. Jeremias, Jorg. The Book of Amos: A Commentary. (Kentucky: Westminster John Knox Press, 1998), 162.

6 covenant history came the greatest act of deliverance of the Old Testament, Moses leading the Israelites out of Egypt and into the Promised Land. It is very similar to the prophecy of Amos, even with the same end result: entering the Promised Land. Of course though, the biggest example of deliverance has nothing to do with the physical Promised Land, it is Jesus. The passage connects to Jesus through its focus on deliverance through the grace of God. Amos 9:11-15 reflects a symbolic form of what Jesus does for us: he is the key to our salvation. In addition to an overlying theme of deliverance, there is also a theme of translation from death to life. Cities are built out of ruins in the text like clay in Gods hands (through men of course) in the text. This is similar to the creation of man, when God simply formed Adam from the dead dust of the ground and subsequently made Eve from the rib of Adam. This is also seen in the New Testament, when John the Baptist preaches spiritual baptism, bringing life (faith) out of death (sin). It can be said that this passage is a passage about baptism and Christ in addition to the more apparent view as a prophecy about Judah.

Summary and Application

Amos 9:11-15 holds a wide range of information and meanings. Normally this selection is recognized only as a prophecy that will give Israel back to the Israelites, but it can go deeper on many levels. It gives insight on baptism - the focus on transition from death to life - as well as Christs sacrifice what gives us salvation. In todays world, it still remains useful. When one looks at this verse, it should simply bring hope, even in suffering, as we will one day go on to the eternal Promised Land. The passages immediate context says it all: right as it all seems to be going downhill, a light appears at the end of the tunnel.11 The light is Gods saving grace. In many ways, this verse is similar to much of Revelations; it is for the purpose of comforting people in the faith, because even though right now a man might be exiled out of his comfort zone on earth, he will gain the true Promised Land in heaven.

11 Verses 9-10 use the metaphor of a sieve which will not let good pebbles fall through, only the dirt. Because of these afterthoughts slightly mitigate the gloom that pervades Amos preaching, many scholars believe they were added later by a less radical hand The book which has been dominated throughout its nine chapters by dark clouds of judgement ends abruptly with this cheerful message of hope. Craigie, Peter C. Twelve Prophets: Hosea, Joel, Amos, Obadiah, and Jonah. (Kentucky: Westminster John Knox Press, 1984), 191

Bibliography
Carroll, Robert and Stephen Prickett. The Bible: Authorized King James Version. Oxford Biblical Studies Online, http://www.oxfordbiblicalstudies.com/article/book/obso-9780192835253/obso9780192835253-chapter-30 (accessed 11-Apr-2011). Craigie, Peter C. Twelve Prophets: Hosea, Joel, Amos, Obadiah, and Jonah. Kentucky: Westminster John Knox Press, 1984. Driver, Samuel R. he books of Joel and Amos: with introduction and notes. London: C. J. Clay and Sons, 1898. Jeremias, Jorg. The Book of Amos: A Commentary. Kentucky: Westminster John Knox Press, 1998. Mays, James L. Amos: A Commentary. Philadelphia: The Westminster Press, 1969. Metzger, Bruce D. The Oxford guide to people & places of the Bible. Michael D. Coogan. Oxford: Oxford University Press US, 2004. Suggs, M. Jack , Katharine Doob Sakenfeld and James R. Mueller. The Oxford Study Bible. Oxford Biblical Studies Online, http://www.oxfordbiblicalstudies.com/article/book/obso9780195290004/obso-9780195290004-div1-980 (accessed 11-Apr-2011).