I. Prophetic, Judgment, and "Day of the LORD" Terms:;xNLx;;xNLx;Oracle / Word of the LORD / Thus says the LORD (e.g., Amos 1:2, 3, 6, 9, 11, 13; 2:1, 4, 6; 3:1, 10-12; and frequently throughout): Common formulas introducing divine messages delivered by the prophet. An "oracle" is a divine utterance or pronouncement, often of judgment. "The word of the LORD" signifies a message directly from God. "Thus says the LORD" emphasizes the divine authority behind the prophet's speech.;xNLx;Transgressions / Sins / Iniquities (e.g., Amos 1:3, 6, 9, 11, 13; 2:1, 4, 6; 3:2, 14; 4:4; 5:12, 22 [offerings for sin not accepted]; 8:14; 9:8, 10): Acts of rebellion against God's law and covenant, including idolatry, social injustice, and moral corruption. Amos meticulously lists the "three transgressions and for four" of various nations, indicating repeated and overflowing sinfulness leading to judgment.;xNLx;The Day of the LORD (Amos 5:18-20; referenced also in calls to prepare for meeting God, e.g., 4:12): A future time of God's decisive and direct intervention in history for judgment. Amos uniquely emphasizes that for sinful Israel, this day will be "darkness, and not light," a day of terror and doom, contrary to any popular expectation that it would only be a day of victory over their enemies.;xNLx;Vision (e.g., Amos 1:1; 7:1-9; 8:1-3; 9:1): A supernatural revelation or inspired insight given by God to the prophet, often involving symbolic imagery (like locusts, fire, a plumb line, a basket of summer fruit, the LORD by the altar) that conveyed a divine message about impending judgment or God's character.;xNLx;Plumb line (Amos 7:7-9): A builder's tool consisting of a weight (plumb bob) on a string, used to determine vertical true. God is shown setting a plumb line in the midst of Israel, symbolizing that He is measuring their moral and spiritual rectitude against His perfect standard and finding them wanting, thus marked for destruction.;xNLx;Famine (of hearing the words of the LORD) (Amos 8:11-12): A future divine judgment where God will withdraw His prophetic word, leaving the people desperately searching for divine guidance but unable to find it. This spiritual famine is portrayed as even more severe than a famine of bread or thirst for water.;xNLx;Roars (the LORD from Zion) (Amos 1:2; 3:4, 8): Imagery of God as a powerful lion, whose roar signifies impending judgment, terror, and His sovereign power about to be unleashed.;xNLx;Fire (as judgment) (e.g., Amos 1:4, 7, 10, 12, 14; 2:2, 5; 5:6; 7:4): A common metaphor in Amos for God's destructive judgment against cities, palaces, and the land due to sin.;xNLx;II. Social Justice and Economic Terms:;xNLx;;xNLx;Justice (Hebrew: mishpat) (e.g., Amos 2:6 [selling the righteous]; 5:7, 12, 15, 24; 6:12): Fairness, equity, impartial adherence to what is right according to God's law and moral order, especially in legal and social dealings. Amos passionately denounces the perversion of justice and the oppression of the vulnerable. "Let justice roll down like waters" (5:24) is a famous call for abundant and continuous justice.;xNLx;Righteousness (Hebrew: tsedaqah) (e.g., Amos 2:6; 5:7, 12, 24; 6:12): Moral uprightness, ethical conduct in accordance with God's standards, and right relationships within the community. Amos decries the lack of righteousness, where it is turned into wormwood (bitterness).;xNLx;Poor / Needy / Afflicted (e.g., Amos 2:6-7; 4:1; 5:11-12; 8:4, 6): Those who are economically disadvantaged, vulnerable, and often exploited by the rich and powerful. Amos is a fierce advocate for the poor and condemns their oppression.;xNLx;Oppress / Oppression (e.g., Amos 2:7; 3:9; 4:1; 5:11; 8:4): The unjust or cruel exercise of power or authority, especially by the wealthy and influential against the poor and weak. This includes economic exploitation, perversion of justice, and violence.;xNLx;Trample (on the poor/needy) (Amos 2:7; 4:1; 5:11; 8:4): To treat with harshness, contempt, or cruelty; to crush underfoot. A vivid image of the mistreatment of the vulnerable.;xNLx;Bribe / Bribery (Amos 5:12): Money or other inducement offered or given to corrupt a person in a position of trust, especially to pervert justice in the courts. This was a common sin condemned by Amos.;xNLx;Affront (the afflicted in the gate) (Amos 5:12): To insult, offend, or treat with contempt those who are suffering or vulnerable, especially in the place of judgment (the city gate). The ESV footnote offers "turn aside" meaning to deny justice.;xNLx;Gate (city gate) (e.g., Amos 5:10, 12, 15): The public area at the entrance to a city where legal cases were heard, business was transacted, and elders met. It was meant to be a place of justice, but in Amos's time, it had become a place of corruption and oppression of the poor.;xNLx;Extort / Exactions (Amos 5:11 "you trample on the poor and you exact taxes of grain from him"): To obtain something (like taxes or grain) by force, threats, or other unfair means.;xNLx;Balances of deceit / Deceitful scales (Amos 8:5): Dishonest scales used by merchants to cheat customers by giving less than the proper measure, a form of economic injustice.;xNLx;Ephah (Amos 8:5): A standard dry measure for grain. Making the ephah small was a way merchants cheated buyers.;xNLx;Shekel (Amos 8:5): A standard unit of weight used for silver (money). Making the shekel great (i.e., overweight when receiving payment) was another form of cheating.;xNLx;Houses of hewn stone (Amos 5:11): Luxurious houses built with finely cut and dressed stones, symbolizing the wealth often acquired through injustice, which the oppressors would not get to enjoy.;xNLx;Pleasant vineyards (Amos 5:11): Vineyards producing choice grapes, another symbol of luxury gained by the wicked, the fruit of which they would not enjoy.;xNLx;Ivory (houses/beds of ivory) (Amos 3:15; 6:4): A luxury material used for inlay and decoration in the houses and furniture of the wealthy, symbolizing their opulence and self-indulgence, often contrasted with the plight of the poor.;xNLx;Summer house and winter house (Amos 3:15): Signs of extreme wealth and luxury, indicating that the rich had multiple residences for seasonal comfort, while the poor suffered.;xNLx;III. Religious Practice and Idolatry Terms:;xNLx;;xNLx;Bethel / Gilgal / Beersheba (e.g., Amos 3:14 [altars of Bethel]; 4:4; 5:5-6; 7:9 [high places of Isaac, sanctuaries of Israel], 10, 13; 8:14): Prominent religious centers in Israel (Bethel, Gilgal, Samaria) and even Judah (Beersheba, though Amos preached to Israel) that had become sites of syncretistic or idolatrous worship, or worship of Yahweh through improper means (like calf images at Bethel). Amos condemned the pilgrimages to these corrupt shrines.;xNLx;Sanctuaries / High Places (e.g., Amos 3:14; 4:4 [ESV "transgress at Gilgal"]; 5:5; 7:9, 13; 8:14): Places of worship. In Amos, these often refer to the illegitimate cultic centers in the northern kingdom, which were characterized by empty ritualism and were divorced from social justice.;xNLx;Altars (e.g., Amos 2:8; 3:14; 5:22 [your altars]; 8:14; 9:1): Structures for offering sacrifices. Amos condemns the multiplicity of altars and the sacrifices offered at them because they were not accompanied by justice and righteousness. God promises to destroy the altars of Bethel.;xNLx;Sacrifices / Offerings (Burnt offerings, grain offerings, peace offerings, freewill offerings, tithes) (e.g., Amos 4:4-5; 5:22, 25): Ritual presentations to God. Amos declares that God despises and rejects Israel's sacrifices and festivals because they are offered by people who practice injustice and oppression.;xNLx;Solemn assemblies / Festivals / Feasts / Songs / Musical instruments (e.g., Amos 5:21-23; 6:5; 8:3, 10): Religious gatherings, celebrations, and elements of worship. God rejects these outward forms of religion when they are not accompanied by justice and righteousness.;xNLx;Swear (by idols/false gods) (e.g., Amos 8:14 "those who swear by the Guilt of Samaria," "As your god lives, O Dan," "As the Way of Beersheba lives"): To make a solemn oath invoking the name of a deity. Swearing by false gods or illegitimate cult objects was a sign of apostasy.;xNLx;Nazirite (Amos 2:11-12): A person dedicated to God by a special vow, which usually included abstaining from wine, not cutting hair, and avoiding contact with the dead (Numbers 6). Amos condemns Israel for forcing the Nazirites to break their vows by making them drink wine.;xNLx;Prophets (Amos 2:11-12; 3:7-8; 7:10-17): God's messengers. Amos condemns Israel for commanding the prophets not to prophesy, thus rejecting God's word. Amos himself was not a "professional" prophet or from a prophetic guild but was called directly by God from his life as a shepherd.;xNLx;IV. Other Notable Terms and Imagery:;xNLx;;xNLx;Tekoa (Amos 1:1; 7:14 [Amos "a herdsman from Tekoa"]): A town in Judah, south of Jerusalem, from which Amos came. This made him an outsider prophet to the northern kingdom of Israel.;xNLx;Herdsman / Shepherd / Dresser of sycamore figs (Amos 1:1; 7:14): Amos's occupations before God called him to be a prophet, emphasizing his non-professional prophetic status and his connection to rural life.;xNLx;Remnant (of Joseph/Israel) (Amos 1:8 [Philistines]; 5:15; 6:6 [ruin of Joseph]; 9:11-12 [fallen booth of David, remnant of Edom]): The portion of the people who might survive God's judgment or through whom future restoration might come. Amos calls Israel to "hate evil, and love good, and establish justice in the gate; it may be that the LORD, the God of hosts, will be gracious to the remnant of Joseph" (5:15).;xNLx;Booth of David (Amos 9:11): A dwelling or shelter, used here metaphorically for the Davidic dynasty or kingdom, which in Amos's time (after the division of the kingdom) was in a diminished state ("fallen booth"). Amos prophesies its future restoration and expansion.;xNLx;Virgin Israel (Amos 5:2): A personification of the nation of Israel, now fallen and unable to rise, emphasizing her vulnerability and the severity of the judgment.;xNLx;Lamentation / Dirge / Wailing (Amos 5:1-3, 16-17; 8:10): Expressions of deep sorrow, mourning, and grief over the impending destruction and death.;xNLx;Carmel / Bashan / Gilead (e.g., Amos 1:2; 4:1 [cows of Bashan]; 9:3): Fertile and prosperous regions known for their rich pastures and forests. Their withering or use as hiding places signifies the extent of God's judgment. The "cows of Bashan" (Amos 4:1) is a derogatory term for the wealthy, self-indulgent women of Samaria who oppressed the poor.;xNLx;This list aims to provide clarity on some of the key vocabulary and concepts in the Book of Amos (ESV), helping the reader to better understand its powerful message of social justice, divine judgment, and the call to genuine repentance and righteousness.;xNLx;