Amos — Editorial Guide

This reading edition follows the Saints-priority English text. Source chapter and verse labels are retained, including textual additions and numbered gaps. Square or double brackets signal textual or translation qualifications retained from the companion edition. This V2 working translation has received a complete main-text and notes review; independent specialist review remains outstanding.

Companion translation and editorial notes: Saints Translation: Amos 1–9 [V1]

Textual and reception notes

Complete working translation draft. All 146 verses in each declared Hebrew and Greek main text and all 146 comparison notes were reviewed against the final reference. The declared Hebrew reading at 8:8 is preserved. Targeted source-supported corrections and verified reception are recorded below. No critical-apparatus or manuscript collation, exhaustive reception survey, or independent specialist approval is claimed.

Chapter 1 notes

1:1 Disparate. Text: Hebrew identifies Amos among sheep breeders and his vision concerning Israel; Greek leaves nakkarim untranslated and names Jerusalem. The stated object of the vision changes. The kings and two-year interval agree; Greek’s grammatical antecedent is the words.

1:2 Similar. Text: Greek reports past speech and effects where Hebrew depicts the roaring and withering. The locations and affected pastures agree.

1:3 Disparate. Text: Hebrew threshing Gilead becomes Greek sawing pregnant women. The explicitly identified victims and method change. Hebrew’s unstated object in not turn it back is retained; the repeated Greek formula has a personal object, here him, and is rendered not turn away from him without importing a noun for punishment.

1:4 Different. Text: Hebrew citadels become Greek foundations; the second royal designation is Greek son of Ader rather than a harmonized Ben-hadad.

1:5 Disparate. Text: Hebrew’s scepter holder, Beth-eden and Kir become Greek tribe, Harran and the difficult adjective epiklētos, called by name. The official targeted and the geographic content materially change. Aram/Syria correspond; no Kir destination is inserted into Greek.

1:6 Disparate. Text: Hebrew a complete exile/community becomes Greek a captivity of Solomon. The Greek personal name is retained without reconstructing a historical event; the destination Edom/Idumea corresponds.

1:7 Different. Text: The shared fiery judgment targets Hebrew citadels but Greek foundations; wall number also differs.

1:8 Different. Text: Greek again makes Hebrew’s scepter holder a tribe and calls the Philistines foreigners. Ashdod/Azotus, Ashkelon/Ascalon and Ekron/Accaron identify corresponding cities with source-specific forms.

1:9 Disparate. Text: As in 1:6, Greek names Solomon where Hebrew describes a complete deported group. The forgotten fraternal covenant agrees; Greek’s personal object in the formula is feminine her.

1:10 Different. Text: The recurrent citadels/foundations distinction and singular/plural walls remain; the city and fire agree.

1:11 Disparate. Text: Hebrew destroyed compassion and lasting anger become Greek a ravaged womb and difficult testimony/shuddering/onrush clauses. Greek’s shifts from plural they to singular he and his are preserved. These clauses require specialist review; the Hebrew account is not silently substituted for them.

1:12 Divergent. Text: Greek lacks the name Bozrah and identifies foundations of Teman’s walls; Hebrew names a second city and its citadels.

1:13 Similar. Text: The specified atrocity and expansionist purpose correspond. The formula retains Hebrew it versus Greek him; this is not a second invented offense.

1:14 Different. Text: Hebrew’s storm imagery becomes Greek shaking at her completion/destruction. Citadels/foundations and singular/plural walls repeat the earlier differences.

1:15 Divergent. Text: Greek adds priests and has plural kings rather than Hebrew their king. Hebrew malkām is kept as the pointed royal expression, without substituting a deity’s name.

Chapter 2 notes

2:1 Similar. Text: The desecration of the king’s bones agrees. Hebrew’s singular agent becomes Greek plural; the established formula difference remains.

2:2 Different. Text: Hebrew Kerioth can be a place name or cities; Greek expressly has cities. Hebrew uproar becomes Greek weakness, and citadels become foundations.

2:3 Same. Text: The removal of the judge together with all officials corresponds.

2:4 Divergent. Text: Greek adds which they made and identifies vain things where Hebrew says lies. Both charge rejected divine instruction and inherited misdirection.

2:5 Different. Text: Jerusalem’s citadels become foundations in the recurrent source distinction.

2:6 Similar. Text: The unjust sales and their prices agree; the repeated not turn it back/not turn away from him formula remains source-specific.

2:7 Different. Text: Greek’s opening neuter which can refer to the sandals in 2:6, followed by explicit fist blows; Hebrew’s dust/head image is difficult and retained literally. Greek calls the woman paidiskē, a young slave woman, and changes My holy name to their God’s name.

2:8 Disparate. Text: Hebrew reclining on pledged garments becomes Greek making tied fabric hangings. Hebrew fines become explicit Greek extortion. The action performed with the garments changes substantially.

2:9 Same. Text: Both contrast the people’s conduct with God’s complete removal of the formidable Amorite, using tree height, fruit and roots.

2:10 Same. Text: The exodus, forty-year journey and possession of Amorite territory correspond; Greek has a plural people designation.

2:11 Different. Text: Hebrew expressly names Nazirites; Greek names consecration generally. Greek took differs from Hebrew raised up; the challenge to Israel agrees.

2:12 Different. Text: The suppression of prophecy and provision of wine agree; Greek retains consecrated ones rather than the specific Nazirite designation.

2:13 Different. Text: The obscure Hebrew ʿwq is provisionally pressing down; Greek expressly describes rolling and has straw rather than sheaves. Both use a loaded wagon, without inserting an unexpressed breakage or earthquake.

2:14 Same. Text: Speed, strength and fighting skill all fail to secure survival in both texts.

2:15 Same. Text: Both deny escape to archer, runner and rider, preserving every negative.

2:16 Disparate. Text: Hebrew’s stouthearted warrior fleeing naked becomes Greek finding one’s heart among powers and a naked person’s pursuit. The governing direction of flight/pursuit changes; the difficult Greek syntax is not reconstructed from Hebrew.

Chapter 3 notes

3:1 Similar. Text: Hebrew sons/whole family becomes Greek house/every tribe. Both address those brought out of Egypt.

3:2 Same. Text: Both make the unique relationship the reason for comprehensive accountability, without converting known into mere information.

3:3 Different. Text: Hebrew appointed meeting/agreement becomes Greek mutual recognition. The two-person relation remains the premise.

3:4 Same. Text: Both ask two questions linking a lion’s voice to captured prey.

3:5 Different. Text: Greek names the fowler where Hebrew names the trapping device, and omits the first explicit trap. The second capture question agrees.

3:6 Same. Text: Both link alarm to fear and civic calamity to divine action. Disaster/calamity is the contextual force here, without replacing the statement with moral evil as God’s act.

3:7 Different. Text: Hebrew sôd, counsel/confidential plan, becomes Greek paideia, discipline/instruction. The prior prophetic disclosure remains.

3:8 Similar. Text: Greek makes the lion’s roar future; both parallel fear with the compulsion to prophesy after divine speech.

3:9 Different. Text: Hebrew Ashdod becomes Greek Assyrians; citadels become regions, mountains a mountain, and tumults astonishing things. Both call outsiders to witness Samaria’s oppression.

3:10 Disparate. Text: Hebrew ignorance concerns right conduct; Greek ignorance concerns what will come against her. The moral charge becomes failure to foresee danger, while the difficult plural storing group follows. Citadels again become regions.

3:11 Disparate. Text: Hebrew ṣar identifies an adversary; Greek Tyros names Tyre as the addressee. The threatened location changes from the contextual Samaria address to explicit Tyre. Greek he remains unexpressed as a named agent.

3:12 Disparate. Text: The fragmentary animal rescue agrees; Hebrew’s difficult bed/couch phrase becomes Greek a tribe and priests in Damascus. Hebrew dimešeq could itself relate to Damascus, but no certain furnishing or geography is asserted; the provisional damask rendering requires review.

3:13 Same. Text: Both command testimony to or against Jacob and use an expanded divine title.

3:14 Same. Text: Israel’s wrongdoing, the Bethel altars and the fallen altar horns correspond.

3:15 Disparate. Text: Hebrew winter house becomes Greek colonnaded house; Hebrew many houses ending becomes Greek many other houses being added. The final fate of the houses changes despite the shared destruction of ivory houses.

Chapter 4 notes

4:1 Similar. Text: The bovine address, oppression and demand for drink agree. Greek tramples where Hebrew crushes; neither column inserts an unstated social biography.

4:2 Disparate. Text: Hebrew hooks and fishhooks become Greek weapons, burning cauldrons and fiery pestilences as agents. Hebrew holiness becomes Greek plural holy things. The resulting capture scene differs substantially; the rare Hebrew implement names remain uncertain.

4:3 Disparate. Text: Hebrew exit through breaches becomes Greek naked removal; Harmon becomes Mount Remman. Hebrew active casting is kept reflexive without silently repointing it as a passive. The place and manner of expulsion need further review.

4:4 Disparate. Text: Hebrew uses ironic imperatives; Greek reports completed conduct. Both preserve the unusually frequent three-day tithe wording, without replacing days with years.

4:5 Disparate. Text: Hebrew leavened thanksgiving and proclaimed freewill offerings become Greek reading law outside and invoking acknowledgments. Persons shift from you to they. The Greek ritual actions are not harmonized to the Hebrew sacrifices.

4:6 Different. Text: Hebrew past clean teeth, an image of foodlessness, becomes Greek future aching teeth. The bread shortage and refusal to return agree.

4:7 Different. Text: Both describe selective rainfall and a three-month interval. Hebrew’s reported pattern becomes Greek future rain and drying after an initial past withholding. Greek trugētos specifically names the grape harvest, rendered vintage here as at 9:13.

4:8 Different. Text: Hebrew past wandering becomes Greek future gathering. The unrelieved thirst and nonreturn refrain remain.

4:9 Different. Text: Hebrew crop diseases and abundant gardens become Greek burning/jaundice and a separate act of enlarging gardens. Greek caterpillar differs from the Hebrew locust label. The warning refrain agrees.

4:10 Disparate. Text: Hebrew camp stench in their nostrils becomes Greek camps raised in fire in God’s anger. Pestilence becomes death; Egypt’s manner becomes its road. Greek’s possessive horses briefly shifts to singular you, which ordinary English cannot display.

4:11 Similar. Text: The overthrow comparison and rescued firebrand agree. Hebrew among you is narrower than Greek you; neither text says that no one survived the announced calamity.

4:12 Disparate. Text: Hebrew commands preparation to meet God; Greek preparation to invoke Him. The commanded response changes from encounter to appeal, while the threat remains.

4:13 Disparate. Text: Hebrew mountains become Greek thunder, a thought becomes His anointed, and dawn made darkness becomes dawn and mist. Greek begins with I and then uses His; those shifts remain. Hebrew’s his thought is not unambiguously human or divine, so it stays lower case. Greek christos is translated anointed without inserting Jesus as a proper name. Saints: Ambrose, On the Holy Spirit II.6.48–58, first understands created spirit as natural wind, not the Holy Spirit; he also offers an incarnational reading of the announced Christ. His theological interpretation is reported separately from the Hebrew wording and this Greek translation [AMB-AMO].

Chapter 5 notes

5:1 Similar. Text: Greek explicitly calls the lament the Lord’s word; the lamenting address agrees.

5:2 Different. Text: Hebrew describes being forsaken upon the ground; Greek describes stumbling. Both preserve the lament’s repeated denial of rising, without harmonizing it to a later restoration passage.

5:3 Same. Text: The thousand-to-hundred and hundred-to-ten remnant counts agree. No military unit of another size is inserted.

5:4 Similar. Text: Hebrew’s linked imperatives become Greek command and future promise; both connect seeking God with life.

5:5 Different. Text: Greek translates Beersheba as Well of the Oath. Hebrew Bethel becoming ʾāwen, vanity/wickedness, is provisionally nothing, corresponding to Greek nonexistence; the Hebrew wordplay is not reproduced as a new location.

5:6 Different. Text: Hebrew addresses Bethel at the end; Greek names Israel’s house and grammatically makes Joseph’s house flare. Greek’s difficult him is retained rather than silently changed to a city name.

5:7 Disparate. Text: Hebrew accuses people of corrupting justice and discarding righteousness; Greek describes the Lord’s establishment of judgment and righteousness. The agent and moral force reverse.

5:8 Different. Text: Hebrew’s two named constellations become Greek making and refashioning everything. Greek expands the divine name formula; the changes of light and the water imagery correspond.

5:9 Similar. Text: Both describe divine disaster overtaking strength and fortification; the rare Hebrew verb’s flashing force is provisional.

5:10 Different. Text: Hebrew identifies an upright speaker; Greek identifies the rejected word itself as holy. Gate reproof and hostility agree.

5:11 Different. Text: Hebrew trampling and grain levies become Greek fist blows and choice gifts. Both deny the oppressors enjoyment of their houses and vineyards.

5:12 Similar. Text: Both connect extensive wrongdoing with oppression and corrupt judgment. Hebrew kōpher can mean a compensatory payment or bribe; Greek allagmata is rendered payments without deciding a precise legal instrument.

5:13 Same. Text: Both state the prudent person’s silence in an evil period; neither supplies an unexpressed command to approve injustice.

5:14 Same. Text: The command, purpose and promised presence agree. Greek’s reference to what they said introduces the quotation in its next verse.

5:15 Disparate. Text: Hebrew commands hatred/love; Greek quotes the people’s claim to have done so, completing 5:14. Hebrew perhaps becomes Greek a purpose clause for mercy. Restored gate justice remains commanded in both.

5:16 Different. Text: Hebrew summons the farmer and professional mourners as parallel groups; Greek’s difficult construction calls the farmer to mourning and to those skilled in it. The public lament agrees.

5:17 Different. Text: Hebrew vineyards become Greek roads, changing the affected setting while retaining God’s passing through.

5:18 Same. Text: Both challenge desire for the day and declare it dark rather than light.

5:19 Similar. Text: The sequence of lion, bear and snake agrees; Greek intensifies the bear’s encounter and entry into the house, and has two hands rather than one.

5:20 Same. Text: Both repeat the darkness claim in a rhetorical question and deny any brightness.

5:21 Same. Text: Both express rejection of festival worship using the divine smelling image; the contextual pleasing force is made idiomatic in English.

5:22 Different. Text: Hebrew names fattened animals for well-being offerings; Greek has the difficult sōtēriou epiphaneias hymōn, provisionally salvation offering of your display. That phrase is not silently replaced with Hebrew livestock. All refusals are retained.

5:23 Similar. Text: Both reject song and instrumental music; Greek organa does not specify the Hebrew harp-like neḇālîm.

5:24 Different. Text: Hebrew’s forceful/enduring stream becomes Greek an uncrossable torrent. The Hebrew is rendered as a summons; Greek gives a future statement. Whether this is restorative justice or judgment remains a contextual review question.

5:25 Same. Text: The forty-year wilderness question agrees; Hebrew’s grain-specific offering contrasts modestly with Greek’s general sacrifices.

5:26 Disparate. Text: Hebrew’s Sikkuth, king and Kiyyun become Greek tent, Moloch and Raiphan. Hebrew’s future carrying is retained provisionally against Greek’s past taking up. The difficult Hebrew apposition remains visible; identities or astronomical equivalences are not inserted as settled facts.

5:27 Same. Text: Both name exile beyond Damascus and end with a divine title. No later quotation’s destination is substituted into either column. New Testament: Stephen’s citation in Acts 7:42–43 retains Moloch and Raiphan and adds worship of the figures, but names Babylon rather than Amos’s Damascus. The quotation’s altered destination is not retrojected into Amos [ACT7]. The concluding Greek formula contains one occurrence of Lord; it is not duplicated in English.

Chapter 6 notes

6:1 Disparate. Text: Hebrew complacency in Zion becomes Greek contempt for Zion, and named leaders become a difficult harvesting-of-firstfruits statement. Greek begins its address to Israel here and continues the command in 6:2.

6:2 Different. Text: Hebrew Calneh becomes Greek all of you; Greek describes the cities as strongest rather than asking whether they are better. The geographic forms and foreigner label remain source-specific.

6:3 Disparate. Text: Hebrew distancing the evil day becomes approaching it; a seat of violence becomes false sabbaths. The temporal posture and offense change.

6:4 Different. Text: Greek names goat kids rather than lambs and milk-fed calves rather than stall-fed animals. Luxury on ivory beds agrees.

6:5 Disparate. Text: Hebrew’s David and devised musical instruments have no Greek counterparts; Greek instead gives a lasting-versus-fleeting judgment. The object of reckoned is implicit and remains unspecified beyond them.

6:6 Different. Text: Hebrew drinking vessels become Greek filtered wine; oils become perfumes. Both condemn insensitivity to Joseph’s calamity.

6:7 Disparate. Text: Hebrew the first exiles and ended revelry become Greek leading potentates and the end of equine noise in named Ephraim. The social and military images differ; the Greek captive phrase remains syntactically difficult.

6:8 Different. Text: Hebrew citadels become Greek regions; handing over a city and its contents becomes removing it with its inhabitants. The divine oath and abhorrence agree.

6:9 Divergent. Text: Greek adds a surviving-remnant clause after the shared death of ten men. The apparent tension is retained rather than removing the added words.

6:10 Different. Text: Hebrew names a relative and a burner in a difficult funeral clause; Greek names plural relatives and forcing a way. The person in the recesses becomes household overseers. The grim inquiry and injunction against naming the Lord agree, with source person shifts retained.

6:11 Same. Text: The commanded destruction reaches both large and small houses in corresponding images.

6:12 Disparate. Text: Hebrew plowing with oxen becomes the obscure Greek silence among females; the question’s activity changes. Poison becomes anger and wormwood bitterness. Neither column adopts the conjectural Hebrew plowing-the-sea reading.

6:13 Same. Text: The empty boast and claim of self-acquired horns agree. Hebrew Lo-debar and Karnaim may also be place-name wordplay; no conquest narrative is supplied.

6:14 Different. Text: Hebrew’s extent from Hamath’s entrance becomes Greek prevention of entering Emath; Arabah becomes the West. Greek lacks the Hebrew declaration formula within the sentence. Both announce oppression by a divinely raised nation.

Chapter 7 notes

7:1 Disparate. Text: Hebrew formation during the late crop after royal mowing becomes Greek a dawn swarm and one locust named Gog the king. No Gog figure is inserted into Hebrew; the radically different scene remains explicit.

7:2 Different. Text: Hebrew asks how Jacob himself can stand; Greek asks who will raise him and begins with a prospective clause. Both appeal to Jacob’s smallness. Greek’s prayer continues into 7:3.

7:3 Different. Text: Hebrew narrates divine relenting; Greek continues Amos’s request that God relent. Both then report the Lord’s assurance that it will not happen.

7:4 Same. Text: The divine summons, fire, great deep and affected portion correspond. Hebrew’s land is contextual; no extra territory is named.

7:5 Different. Text: The cessation plea agrees; how Jacob stands becomes who raises him, as in 7:2. The Greek prayer continues in 7:6.

7:6 Different. Text: The narration-versus-request difference from 7:3 repeats, with the same ultimate assurance that the calamity will not occur.

7:7 Disparate. Text: Hebrew identifies the standing figure as the Lord; Greek identifies a man. Hebrew ʾănāḵ, traditionally plumb material but possibly a metal, becomes Greek adamant, exceptionally hard material. The person and governing object of the vision differ; neither material identification is scientifically certain.

7:8 Different. Text: The repeated divine dialogue and ending of forbearance agree; the plumb/adamant distinction from 7:7 is maintained without using one source to interpret away the other’s object.

7:9 Different. Text: Hebrew Isaac becomes Greek laughter, high places altars and sanctuaries rites. Jeroboam’s threatened house and sword agree.

7:10 Similar. Text: The report, royal recipient and charge agree; Greek describes ongoing plural conspiracies.

7:11 Same. Text: Both transmit Amaziah’s accusation as reported speech. It is distinguished from Amos’s actual 7:9 threat against Jeroboam’s house.

7:12 Similar. Text: Hebrew eat bread becomes Greek make a living; both order Amos away to Judah, with Greek future prophecy rather than a second imperative.

7:13 Same. Text: The ban and its royal justification correspond.

7:14 Different. Text: Hebrew verbless clauses permit present or past; the provisional present contrasts with Greek’s explicit past. Hebrew cattle herder becomes Greek goat herder; both name work on sycamore fruit. Son of a prophet is not reduced to biological parentage as a settled claim.

7:15 Same. Text: Both ground Amos’s mission in divine removal from herding and an explicit commission to Israel.

7:16 Different. Text: Hebrew Isaac becomes Greek Jacob, and prophetic dripping speech becomes crowd agitation. The ban on prophecy against Israel agrees.

7:17 Same. Text: The full sequence of family calamity, measured land, death abroad and Israel’s exile corresponds. The text does not supply the mechanism behind the wife’s threatened situation, so no expanded assault narrative is inserted.

Chapter 8 notes

8:1 Different. Text: Hebrew a basket of summer fruit becomes Greek a bird-catcher’s vessel. The Hebrew sound-play with end in 8:2 does not survive the Greek image.

8:2 Different. Text: Hebrew qayits, summer fruit, sounds like qets, end; Greek repeats the fowler’s vessel. Both explicitly announce Israel’s end and cessation of forbearance.

8:3 Disparate. Text: The wailing subjects change from songs to ceiling panels. Hebrew’s terse corpse-disposal statement and hush become an explicit divine act of casting silence in Greek. The Greek object them is contextual; the direct object is silence.

8:4 Different. Text: Greek supplies until morning and describes oppressive removal from the land; Hebrew names bringing the afflicted to an end. The Hebrew written form ʿanwê is retained as afflicted; the separately displayed reading ʿaniyyê means poor [RASHI-AMO8].

8:5 Similar. Text: Both expose fraudulent measures and impatient commerce. Hebrew names the new moon, ephah and shekel; Greek uses month, measure and weights. Jewish reception: Rashi understands the calendar language through anticipated grain scarcity and interprets sabbath as the sabbatical year; that interpretation is distinguished from this draft’s ordinary sabbath rendering [RASHI-AMO8].

8:6 Different. Text: Hebrew selling grain refuse becomes Greek commerce in every produce. Both preserve people bought for silver or footwear.

8:7 Different. Text: Hebrew first-person I and their become Greek third-person He and your. Both oath constructions emphatically deny forgetting; the change in person is retained.

8:8 Different. Text: Hebrew the whole land becomes Greek a consummation, syntelia; Hebrew also has being tossed. Hebrew sink follows the traditional reading wenishqeʿah explicitly displayed beside written wenishqeh on Chabad; the accessed BHS running text displays only the shorter written form. This declared reading choice is not an apparatus collation [RASHI-AMO8]. Rashi alternatively takes the first Hebrew image as a rain cloud; that attributed explanation is not substituted for the retained Nile rendering.

8:9 Similar. Text: Hebrew makes God the explicit agent of both cosmic changes; Greek narrates the sun’s setting and light’s darkening within divine speech. The same midday darkness is predicted.

8:10 Disparate. Text: The mourning signs agree. Hebrew an only child becomes Greek a beloved one, while Hebrew its end becomes Greek persons with him. Greek’s male referent is unspecified; no named messianic or historical figure is supplied.

8:11 Similar. Text: The deprivation of divine speech rather than food or water agrees. Hebrew words is plural; Greek word singular and famine repeated explicitly.

8:12 Disparate. Text: Hebrew human wandering from sea to sea becomes Greek shaking waters as far as the sea. Both then describe the unsuccessful human search from north to east.

8:13 Same. Text: Both name the same young people overcome by thirst. The following participial description in 8:14 remains connected.

8:14 Disparate. Text: Hebrew Samaria’s guilt becomes Greek its propitiation; Hebrew Beersheba’s way becomes explicitly its god. Both condemn the oaths and announce irreversible collapse. The exact cultic referent of propitiation remains open.

Chapter 9 notes

9:1 Disparate. Text: Hebrew a column capital becomes Greek the atonement cover, hilastērion, and the structures’ destruction upon heads becomes cutting through heads. Both exclude escape for survivors. The temple’s exact architecture and the Greek cover’s identity are not reconstructed.

9:2 Similar. Text: The same inescapable vertical extremes occur. Greek specifies pulling up where Hebrew says taking; the sources’ underworld names remain distinct.

9:3 Different. Text: Greek plunging into depths sharpens Hebrew concealment on the sea floor. Hebrew serpent becomes Greek drakōn, rendered dragon without adding later mythological identity.

9:4 Same. Text: Captivity offers no escape from the commanded sword; both explicitly oppose harmful and beneficial divine attention.

9:5 Different. Text: Hebrew melting becomes Greek shaking, and the whole earth’s rising becomes its consummation, repeating 8:8. Divine titles differ in form but identify the same speaker.

9:6 Disparate. Text: Hebrew a bound structure, ʾaguddah, becomes Greek a promise, epangelia: architectural or cosmic imagery becomes a pledged word. The uncertain Hebrew structure is not silently identified as a vault. The water action agrees.

9:7 Different. Text: Both compare Israel with another people and name divine direction of three migrations. Greek Cappadocia differs from Hebrew Caphtor; a pit replaces Kir. Ancient Cush/Ethiopia terminology is retained without equating it precisely with a modern state’s borders.

9:8 Same. Text: Both distinguish the kingdom’s removal from the refusal to eliminate Jacob’s entire house. Hebrew sinful kingdom and Greek kingdom of sinners give the same governing contrast.

9:9 Different. Text: Hebrew shaking a sieve and a pebble become Greek winnowing in a basket and a fragment. The precise object retained is not replaced with good grain to settle the metaphor.

9:10 Same. Text: The doomed group and their emphatic denial of approaching calamity agree.

9:11 Different. Text: The restoration agrees, but Hebrew their breaches and his ruins shift grammatical gender and number before returning to the booth; Greek consistently refers to the tent. English retains those Hebrew shifts without naming additional cities or kingdoms. Jewish reception: Rashi, citing Jonathan, identifies David’s booth with the Davidic kingdom and places its raising in the future day of redemption; at 9:12 he identifies Israel as the inheriting subject. These identifications remain commentary [RASHI-AMO9].

9:12 Disparate. Text: Hebrew possession of Edom and nations becomes Greek seeking by remaining humanity and nations; the object of seek is unexpressed in this Greek text. New Testament: James’s citation in Acts 15:14–18 follows the humanity-and-nations reading but explicitly adds the Lord as seek’s object and changes the opening to afterward I will return. Those words are not imported into Amos [ACT15].

9:13 Disparate. Text: Both picture overwhelming abundance, but Greek changes the agricultural sequence and ripening image. Hebrew melting hills become Greek hills planted together. These are preserved as different descriptions of the promised landscape.

9:14 Similar. Text: Hebrew restore fortunes can encompass return from captivity; Greek explicitly names captivity. The restored cities, vineyards, wine, gardens and fruit correspond.

9:15 Similar. Text: Both promise permanent planting in the given land. Hebrew your God becomes Greek God Almighty; the assurance’s personal address becomes a title of universal power.

Source register

[BHS1] Karl Elliger and Wilhelm Rudolph, eds., Biblia Hebraica Stuttgartensia; fifth corrected edition prepared by Adrian Schenker (1997), German Bible Society official online main text. Scope: Amos 1, complete chapter. Direct Hebrew main text.

[BHS2] Karl Elliger and Wilhelm Rudolph, eds., Biblia Hebraica Stuttgartensia; fifth corrected edition prepared by Adrian Schenker (1997), German Bible Society official online main text. Scope: Amos 2, complete chapter. Direct Hebrew main text.

[BHS3] Karl Elliger and Wilhelm Rudolph, eds., Biblia Hebraica Stuttgartensia; fifth corrected edition prepared by Adrian Schenker (1997), German Bible Society official online main text. Scope: Amos 3, complete chapter. Direct Hebrew main text.

[BHS4] Karl Elliger and Wilhelm Rudolph, eds., Biblia Hebraica Stuttgartensia; fifth corrected edition prepared by Adrian Schenker (1997), German Bible Society official online main text. Scope: Amos 4, complete chapter. Direct Hebrew main text.

[BHS5] Karl Elliger and Wilhelm Rudolph, eds., Biblia Hebraica Stuttgartensia; fifth corrected edition prepared by Adrian Schenker (1997), German Bible Society official online main text. Scope: Amos 5, complete chapter. Direct Hebrew main text.

[BHS6] Karl Elliger and Wilhelm Rudolph, eds., Biblia Hebraica Stuttgartensia; fifth corrected edition prepared by Adrian Schenker (1997), German Bible Society official online main text. Scope: Amos 6, complete chapter. Direct Hebrew main text.

[BHS7] Karl Elliger and Wilhelm Rudolph, eds., Biblia Hebraica Stuttgartensia; fifth corrected edition prepared by Adrian Schenker (1997), German Bible Society official online main text. Scope: Amos 7, complete chapter. Direct Hebrew main text.

[BHS8] Karl Elliger and Wilhelm Rudolph, eds., Biblia Hebraica Stuttgartensia; fifth corrected edition prepared by Adrian Schenker (1997), German Bible Society official online main text. Scope: Amos 8, complete chapter. Direct Hebrew main text.

[BHS9] Karl Elliger and Wilhelm Rudolph, eds., Biblia Hebraica Stuttgartensia; fifth corrected edition prepared by Adrian Schenker (1997), German Bible Society official online main text. Scope: Amos 9, complete chapter. Direct Hebrew main text.

[LXX1] Alfred Rahlfs, Septuaginta; second revised edition prepared by Robert Hanhart (2006), German Bible Society official online main text. Scope: Amos 1, complete chapter. Direct Greek main text.

[LXX2] Alfred Rahlfs, Septuaginta; second revised edition prepared by Robert Hanhart (2006), German Bible Society official online main text. Scope: Amos 2, complete chapter. Direct Greek main text.

[LXX3] Alfred Rahlfs, Septuaginta; second revised edition prepared by Robert Hanhart (2006), German Bible Society official online main text. Scope: Amos 3, complete chapter. Direct Greek main text.

[LXX4] Alfred Rahlfs, Septuaginta; second revised edition prepared by Robert Hanhart (2006), German Bible Society official online main text. Scope: Amos 4, complete chapter. Direct Greek main text.

[LXX5] Alfred Rahlfs, Septuaginta; second revised edition prepared by Robert Hanhart (2006), German Bible Society official online main text. Scope: Amos 5, complete chapter. Direct Greek main text.

[LXX6] Alfred Rahlfs, Septuaginta; second revised edition prepared by Robert Hanhart (2006), German Bible Society official online main text. Scope: Amos 6, complete chapter. Direct Greek main text.

[LXX7] Alfred Rahlfs, Septuaginta; second revised edition prepared by Robert Hanhart (2006), German Bible Society official online main text. Scope: Amos 7, complete chapter. Direct Greek main text.

[LXX8] Alfred Rahlfs, Septuaginta; second revised edition prepared by Robert Hanhart (2006), German Bible Society official online main text. Scope: Amos 8, complete chapter. Direct Greek main text.

[LXX9] Alfred Rahlfs, Septuaginta; second revised edition prepared by Robert Hanhart (2006), German Bible Society official online main text. Scope: Amos 9, complete chapter. Direct Greek main text.

[RASHI-AMO8] Rashi, Commentary on Amos 8; Chabad.org bilingual presentation, including displayed Hebrew written/read forms. Scope: 8:4–5 and 8:8: written/read Hebrew forms and Rashi on calendar and commerce. Direct displayed Hebrew and commentary reading; modern biblical English not used as translation base.

[RASHI-AMO9] Rashi, Commentary on Amos 9; Chabad.org bilingual presentation. Scope: 9:11–12: restoration of David’s kingdom and inheritance by Israel. Direct Hebrew and English commentary reading; biblical English not used as translation base.

[AMB-AMO] Ambrose of Milan, On the Holy Spirit II.6.48–58; H. de Romestin, E. de Romestin and H. T. F. Duckworth translation, Nicene and Post-Nicene Fathers, Second Series, vol. 10 (1896), New Advent transcription. Scope: II.6.48–58: Amos 4:13, created wind and interpretation of the announced Christ. Direct English patristic translation; Latin not collated.

[ACT7] Nestle–Aland, Novum Testamentum Graece, twenty-eighth revised edition (2012), German Bible Society official online main text. Scope: Acts 7:42–43, Stephen’s citation of Amos 5:25–27. Direct Greek main text, compared only for New Testament reception.

[ACT15] Nestle–Aland, Novum Testamentum Graece, twenty-eighth revised edition (2012), German Bible Society official online main text. Scope: Acts 15:13–19, James’s citation of Amos 9:11–12. Direct Greek main text, compared only for New Testament reception.

Review date: Sep 11, 2026

All nine chapters of each declared main text were checked. The declared Hebrew reading at 8:8 is preserved. No critical apparatus or manuscript collation is claimed. The source-specific difficult phrases and declared uncertainties remain in the comparison notes.