1. outwV edeixen moi kurioV kai idou epigonh akridwn ercomenh ewqinh kai idou broucoV eiV gwg o basileuV
2. kai estai ean suntelesh tou katafagein ton corton thV ghV kai eipa kurie kurie ilewV genou tiV anasthsei ton iakwb oti oligostoV estin
3. metanohson kurie epi toutw kai touto ouk estai legei kurioV
4. outwV edeixen moi kurioV kai idou ekalesen thn dikhn en puri kurioV kai katefage thn abusson thn pollhn kai katefagen thn merida
5. kai eipa kurie kurie kopason dh tiV anasthsei ton iakwb oti oligostoV estin
6. metanohson kurie epi toutw kai touto ou mh genhtai legei kurioV
7. outwV edeixen moi kurioV kai idou anhr esthkwV epi teicouV adamantinou kai en th ceiri autou adamaV
8. kai eipen kurioV proV me ti su oraV amwV kai eipa adamanta kai eipen kurioV proV me idou egw entassw adamanta en mesw laou mou israhl ouketi mh prosqw tou parelqein auton
9. kai afanisqhsontai bwmoi tou gelwtoV kai ai teletai tou israhl exerhmwqhsontai kai anasthsomai epi ton oikon ieroboam en romfaia
10. kai exapesteilen amasiaV o iereuV baiqhl proV ieroboam basilea israhl legwn sustrofaV poieitai kata sou amwV en mesw oikou israhl ou mh dunhtai h gh upenegkein apantaV touV logouV autou
11. dioti tade legei amwV en romfaia teleuthsei ieroboam o de israhl aicmalwtoV acqhsetai apo thV ghV autou
12. kai eipen amasiaV proV amwV o orwn badize ekcwrhson eiV ghn iouda kai ekei katabiou kai ekei profhteuseiV
13. eiV de baiqhl ouketi mh prosqhV tou profhteusai oti agiasma basilewV estin kai oikoV basileiaV estin
14. kai apekriqh amwV kai eipen proV amasian ouk hmhn profhthV egw oude uioV profhtou all' h aipoloV hmhn kai knizwn sukamina
15. kai anelaben me kurioV ek twn probatwn kai eipen kurioV proV me badize profhteuson epi ton laon mou israhl
16. kai nun akoue logon kuriou su legeiV mh profhteue epi ton israhl kai ou mh oclagwghshV epi ton oikon iakwb
17. dia touto tade legei kurioV h gunh sou en th polei porneusei kai oi uioi sou kai ai qugatereV sou en romfaia pesountai kai h gh sou en scoiniw katametrhqhsetai kai su en gh akaqartw teleuthseiV o de israhl aicmalwtoV acqhsetai apo thV ghV autou
Footnotes:
7:1-3 - Amos sees a vision of God sending locusts to devour the land. This vision is a representation of impending judgment on Israel because of its corruption and sin. Amos's plea for God's mercy highlights intercession as a means of averting judgment (see also Jeremiah 18:7-8 and 1 Timothy 2:1).
7:4-6 - Amos has a second vision, this time of a great fire, symbolizing Israel's destruction. God's mercy manifests itself, delaying the punishment, but the message is clear: sin brings devastating consequences (see also Matthew 3:10-12 and Hebrews 12:29).
7:7-9 - God reveals the vision of the plumb line, indicating that Israel is being measured and found wanting. The plumb line is a tool for measuring righteousness, and this vision represents Israel's moral and spiritual failure (see also Isaiah 28:17 and Zechariah 2:1-2).
7:10-17 - The priest Amaziah opposes Amos, accusing him of being a subversive prophet. Amos, however, boldly declares the word of the Lord, revealing that Israel's destruction is inevitable, but that the judgment will be just (see also 2 Chronicles 18:12-22 and Acts 5:40-42).
Verses related to Amós, 7:
Amos chapter 7 reports visions of judgment and opposition to the prophet. How does God respond to intercession? This vivid text describes three visions of destruction, with Amos interceding for the first two. The chapter also narrates the confrontation between Amos and Amaziah, the priest of Bethel. Amos 7 reveals the tension between divine judgment and mercy, and the cost of being faithful to God's message. Explore with us five biblical passages that illuminate the themes of prophecy and faithfulness expressed in this dramatic chapter.
Exodus 10:4-5: "If you refuse to let my people go, I will cause locusts to invade your territory tomorrow. They will cover the face of the earth, so that the ground cannot be seen. They will devour what remains, everything that escaped the hail, and they will eat all the trees that are growing in their fields." - This Exodus passage about the locust plague relates to Amos' vision of the locusts in Amos 7:1-3.
Jeremiah 1:11-12: "The word of the Lord came to me, asking, 'What do you see, Jeremiah?' 'I see an almond tree branch,' I replied. The Lord said to me, 'You have seen well, for I am watching that my word may come true.'" - This passage from Jeremiah, like Amos 7, involves symbolic visions given by God to the prophet.
Zechariah 1:18-19: "Then I looked up and saw four horns. I asked the angel who spoke to me, 'What are these?' He answered me: 'They are the horns that scattered Judah, Israel and Jerusalem'." - As in Amos 7, this passage from Zechariah involves symbolic visions given by God to the prophet.
2 Kings 14:23-24: "In the fifteenth year of the reign of Amaziah the son of Joash, king of Judah, Jeroboam the son of Jehoash became king of Israel in Samaria, and reigned forty-one years. He did evil in the eyes of the Lord and did not turn away from any of the sins that Jeroboam, son of Nebat, had led Israel to commit." - This passage provides the historical context for Amos' ministry, mentioning King Jeroboam II, who is mentioned in Amos 7:10-11.
1 Kings 12:32: "He instituted a festival in the eighth month, on the fifteenth day, similar to the festival celebrated in Judah, and offered sacrifices on the altar. He did this at Bethel, sacrificing the calves he had made. He also appointed priests in Bethel for the altars on the mountains that he had built." - This passage describes the institution of idolatrous worship at Bethel, which is the target of Amos' prophecy in Amos 7:13.
FAQ:
What happens to Amos and the king of Israel in Amos 7?
In Amos 7, the priest Amaziah denounces Amos to King Jeroboam, asking him to flee. Amos responds with a prophetic vision and reaffirms his mission to prophesy divine judgment. (Amos 7:10-17)
What is the "basket of fruit" that Amos sees in his vision?
The vision of the "basket of fruit" in Amos 7 symbolizes the end of the people of Israel. Just as ripe fruit is ready for harvest, Israel is ready for God's judgment for its sin. (Amos 7:1-2)
What is the meaning of the vision of the wall and the plumb line in Amos 7?
The vision of the wall and the plumb line represents the measurement of God's judgment. The crooked wall indicates that Israel has gone astray, and God will bring destruction because the people have not straightened themselves. (Amos 7:7-9)
What does Amos prophesy about the fall of Israel in Amos 7?
Amos prophesies that Israel will be destroyed, with her sanctuaries laid desolate and her people taken into captivity, because of her apostasy and unrighteousness. (Amos 7:8-17)
How is God's mercy manifested in Amos' visions?
Although God is about to judge Israel, He also provides opportunities for repentance. Amos intercedes for the people, and God shows His patience and mercy. (Amos 7:3)
