▼ Or “testify against.”

▼ Heb “house.”

▼ These words are spoken to either the unidentified heralds addressed at the beginning of v. 9, or to the Egyptians and Philistines (see v. 9b). Another possibility is that one is not to look for a specific addressee but rather appreciate the command simply as a rhetorical device to grab the attention of the listeners and readers of the prophetic message.

▼ Traditionally, “the God of hosts.”

▼ Heb “in the day.”

▼ Heb “his.” With the referent “Israel” here, this amounts to a collective singular.

▼ Traditionally, “transgressions, sins,” but see the note on the word “crimes” in 1:3.

▼ Heb “punish” (so NASB, NRSV).

▼ For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.

▼ The horns of an ancient altar projected upwards from the four corners and resembled an animal’s horns in appearance. Fugitives could seek asylum by grabbing hold of these corners (see Exod 21:14; 1 Kgs 1:50; 2:28). When the altar’s horns were cut off, there would be no place of asylum left for the Lord’s enemies.

▼ Heb “the winter house along with the summer house.”

▼ Like kings, many in Israel’s wealthy class owned both winter and summer houses (cf. 1 Kgs 21:1, 18; Jer 36:22). For a discussion of archaeological evidence relating to these structures, see P. King, Amos, Hosea, Micah, 64–65.

▼ Heb “houses of ivory.” These houses were not made of ivory, but they had ivory panels and furniture decorated with ivory inlays. See P. King, Amos, Hosea, Micah, 139–48.

▼ Or “many,” cf. NAB “their many rooms.”

▼ The translation assumes the form is from the Hebrew verb סָפָה (safah, “to sweep away”) rather than סוּף (suf, “to come to an end”), which is the choice of most versions. Either option effectively communicates the destruction of the structures.