Amos — Semantic Analysis

Preliminary Note on Source Language and German Bible Convention

Amos is Hebrew prophetic poetry/oracle, addressed to the northern kingdom of Israel (Samaria/Bethel) in the reign of Jeroboam II, roughly contemporary with Uzziah of Judah (Amos 1:1), traditionally dated c. 760–750 BC. Where the Septuagint (LXX) translator’s Greek choice matters for continuity with this pipeline’s existing New Testament German renderings (e.g. δικαιοσύνη for צְדָקָה), it is cited. Otherwise the Hebrew is primary.

A German-specific convention requiring explicit documentation for Phase 2: the Hebrew divine name יהוה (YHWH, the Tetragrammaton) is rendered in both the Lutherbibel and the Einheitsübersetzung as “HERR” in full capitals — visually and typographically distinct from “Herr” (lowercase after the initial capital), which renders אֲדֹנָי (Adonai, “Lord/Master”) and, in the New Testament, κύριος (kyrios). The baseline Romans package’s “lord” entry (risk: Critical) addresses the NT κύριος usage (“Jesus ist Herr,” Romans 10:9). Amos is saturated with the divine name YHWH — “the LORD” occurs dozens of times, and the compound title אֲדֹנָי יְהוִה (“the Lord GOD”) occurs repeatedly as a solemn oracular formula. This curriculum must introduce a new, explicitly OT-specific entry for “LORD” (YHWH) = “HERR” (full capitals), distinguished typographically and doctrinally from “Herr.” Confusing the two in typesetting (a real risk in devotional or web-rendered German text that silently normalizes capitalization) would blur the sharp distinction German Bible tradition has maintained since Luther between the covenant name of God and an honorific title. This is flagged Critical.

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PART 1 — Core Passage Verse-by-Verse: Amos 5:18–24

Amos 5:18

“Woe to you who desire the day of the LORD! Why do you want the day of the LORD? It is darkness, and not light.”

Term	Original (Hebrew / LXX)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	German Rendering & Risk
woe	הוֹי / LXX οὐαί	hoy / ouai	funeral-lament cry, “alas!“	ranges from grief-cry to prophetic judgment-announcement	”woe,” “alas,” “ah”	Amos converts a funeral dirge-word into a judgment oracle opener — Israel is being mourned as if already dead. Same word reused at Matthew 23 (Wehe) already in baseline.	Wehe — Medium risk. Reuses the established “woes_against_pharisees” register (baseline: “Wehe euch…”) for consistency of the prophetic-lament genre across the whole pipeline.
day of the LORD	יוֹם יְהוָה / LXX ἡμέρα (τοῦ) κυρίου	yom YHWH / hēmera kyriou	”the day belonging to/of YHWH”	a coming day of decisive divine intervention — can be deliverance (popular expectation) or judgment (Amos’s correction)	“Day of the LORD,” “day of Yahweh,” “that day”	CORE DOCTRINE. Israel’s popular theology expected this day as automatic national deliverance/vindication over her enemies; Amos reverses the expectation — for a covenant-breaking Israel it means judgment, not rescue. This is the doctrinal center of the core passage.	der Tag des HERRN — Critical risk. Must use “HERR” (full capitals, Tetragrammaton convention), never “der Tag des Herrn” in the NT-honorific lowercase-Herr sense. Must not be assimilated to a generic “end-times” pop-eschatology expectation; the term’s whole rhetorical force in 5:18 is Amos overturning a false popular hope.
desire	מִתְאַוִּים (Hitpael of אוה) / LXX ἐπιθυμοῦντες	mit’awwim	to crave, long for intensely	eager, self-interested longing, often morally loaded (cf. “coveting”)	“desire,” “long for,” “crave”	The people are not neutrally anticipating the day but eagerly, presumptuously craving it as their vindication — the craving itself is the target of the woe.	die (es) herbeisehnen / ersehnen — Medium risk. Must carry an ironic edge (eager but misguided desire), not neutral “erwarten” (merely expect).
darkness	חֹשֶׁךְ / LXX σκότος	choshek	absence of light	judgment, calamity, covenant-curse, chaos (Genesis 1:2 background)	“darkness,” “gloom”	Reverses expectation: what Israel hoped would be light (vindication) will instead be the darkness of judgment. Establishes the Day-of-the-LORD-as-judgment doctrine’s central image.	Finsternis — Medium risk. Prefer “Finsternis” (theologically weighted, biblical register) over the flatter everyday “Dunkelheit,” to preserve the judgment/covenant-curse force.
light	אוֹר / LXX φῶς	or	light, illumination	deliverance, blessing, God’s favor, life	”light”	The polar opposite Israel presumed the Day would bring; its total absence is the point.	Licht — Low risk. Straightforward.

Amos 5:19

“As if a man fled from a lion, and a bear met him, or went into the house and leaned his hand on the wall, and a serpent bit him.”

Term	Original (Hebrew / LXX)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	German Rendering & Risk
lion	אֲרִי / LXX λέων	ari	lion	predatory danger; also a recurring Amos motif for YHWH’s own roar (1:2; 3:8)	“lion”	Escalating-danger triptych (lion → bear → serpent) illustrating the day’s inescapability — every attempted flight leads to a worse threat. Echoes 1:2’s roaring-lion image of YHWH himself, reinforcing that the danger IS the LORD, not merely circumstance.	Löwe — Low risk, but flag for cross-reference consistency with 1:2 and 3:8’s lion-roar imagery (same German word must be used throughout to preserve the intratextual echo).
bear	דּוֹב / LXX ἄρκος	dov	bear	secondary danger in the escalation	”bear”	Second link in the inescapability chain.	Bär — Low risk.
serpent/snake	נָחָשׁ / LXX ὄφις	nachash	snake, serpent	ordinary household hazard here (hiding in wall crevices), not necessarily typological	”serpent,” “snake”	Final, most intimate danger — even the presumed safety of one’s own house offers no escape. Translators must NOT import Genesis 3 typological/Satanic overtones here; this is a natural-hazard image of inescapable judgment, not a temptation narrative.	Schlange — Medium risk (typological over-reading risk); flag with translator note distinguishing this literal-hazard use from Genesis 3.

Amos 5:20

“Is not the day of the LORD darkness, and not light, and gloom with no brightness in it?”

Term	Original (Hebrew / LXX)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	German Rendering & Risk
gloom	אָפֵל / LXX γνόφος	afel	thick darkness, gloom	intensification of choshek; often theophanic-storm darkness (cf. Exodus 20:21)	“gloom,” “thick darkness”	Rhetorical intensification confirming 5:18’s reversal with a second, stronger darkness-word; closes the inclusio begun in v.18.	Dunkelheit ohne jeden Lichtschein / dichtes Dunkel — Medium risk. Must escalate beyond v.18’s “Finsternis,” not merely repeat it, to preserve the intensifying parallelism.
brightness	נֹגַהּ / LXX φέγγος	nogah	brightness, gleam	any ray of hope/relief	”brightness,” “gleam,” “ray of light”	Total absence of even residual hope underscores the day’s unmitigated severity for unrepentant Israel.	Lichtschein / Glanz — Low risk.

Amos 5:21

“I hate, I despise your feasts, and I take no delight in your solemn assemblies.”

Term	Original (Hebrew / LXX)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	German Rendering & Risk
hate	שָׂנֵא / LXX μεμίσηκα	sane’ti	to hate	strong emotional/relational repudiation, covenant-lawsuit language (cf. Malachi 1:3)	“hate,” “loathe”	CORE DOCTRINE (Judgment on Empty Religious Ritual). God’s own first-person verb of repudiation directed at Israel’s formally correct cultic activity — establishes that ritual performance divorced from justice actively provokes God’s hatred, not merely His indifference.	hassen — Critical risk. Must never be softened to “nicht mögen,” “ablehnen,” or “kritisch sehen.” The full force of God’s own emotional repudiation must be retained; this is one of the most theologically load-bearing verbs in the whole book.
despise	מָאַס / LXX ἀπωσάμην	ma’asti	to reject, despise, spurn	rejection with contempt; also used of rejecting kings (1 Samuel 15:23) and covenant law	”despise,” “reject,” “spurn”	Intensifying parallel to “hate” — a doubled verb construction (common Hebrew emphatic device) that the German must not flatten into a single milder verb.	verabscheuen / verwerfen — Critical risk. Must remain a distinct, equally strong second verb, not collapsed into or merged with “hassen.”
feasts	חַגֵּיכֶם (from חַג) / LXX ἑορτάς	chaggeikhem	pilgrim festivals (Passover, Weeks, Booths-type calendar feasts)	Israel’s prescribed liturgical calendar, commanded by God himself in Torah	”feasts,” “festivals,” “religious festivals”	The devastating irony: these are not pagan rites but YHWH’s own commanded festivals (cf. Leviticus 23), now rejected because divorced from justice — proof that correct liturgical form cannot substitute for covenant faithfulness.	Feste — Medium risk. Must be glossed on first occurrence as “eure gebotenen Feste” (your commanded festivals) so the reader grasps these are divinely instituted, not foreign, festivals — sharpening rather than softening the irony.
solemn assemblies	עֲצָרֹתֵיכֶם (from עֲצָרָה) / LXX πανηγύρεσιν	atsroteikhem	formal cultic gatherings, especially the closing convocation of a festival	liturgical assembly, convocation	”solemn assemblies,” “convocations,” “sacred assemblies”	Paired with “feasts” as the second object of God’s repudiation — the entire liturgical apparatus, not merely a stray abuse, is rejected.	Festversammlungen / feierliche Versammlungen — Medium risk. Distinguish from ordinary “Gemeinde”-gathering vocabulary (already established for ekklēsia in the baseline) — this is specifically formal cultic convocation, not the New Testament gathered-church sense.

Amos 5:22

“Even though you offer me your burnt offerings and grain offerings, I will not accept them; and the peace offerings of your fattened animals, I will not look upon.”

Term	Original (Hebrew / LXX)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	German Rendering & Risk
burnt offerings	עֹלוֹת (from עֹלָה) / LXX ὁλοκαυτώματα	olot	offerings wholly consumed by fire (“that which goes up”)	the most costly, total-consecration sacrifice category in Torah	”burnt offerings,” “whole burnt offerings”	Named first among the rejected sacrifices — even Israel’s costliest, most complete act of formal worship is refused.	Brandopfer — Medium risk. Technical OT sacrificial term; low biblical literacy audiences (per baseline’s noted OT-literacy caution) will need a brief explanatory gloss on first occurrence.
grain offerings	מִנְחֹתֵיכֶם (from מִנְחָה) / LXX θυσίας	minchoteikhem	grain/cereal offering, often accompanying other sacrifices	non-blood sacrifice category	”grain offerings,” “meal offerings,” “cereal offerings”	Second sacrifice category rejected; together with burnt offerings covers the full range of regular cultic worship.	Speisopfer — Medium risk.
accept	אֶרְצֶה (from רָצָה) / LXX προσδέξομαι	ertseh	to be pleased with, accept favorably	delight, favorable acceptance — the technical verb of sacrificial acceptability in Leviticus	”accept,” “be pleased with,” “take delight in”	Direct negation of the sacrificial-acceptability formula: these offerings, however ritually correct, fail the acceptability test because the worshiper’s life fails the justice test.	annehmen / gnädig aufnehmen — High risk. Must clearly negate ritual acceptability, not merely aesthetic preference.
peace offerings	שֶׁלֶם (pl. שְׁלָמִים) / LXX σωτηρίου	shelem	offering of well-being/fellowship, often shared in a communal meal	fellowship/communion sacrifice, distinct from atonement-focused sacrifices	”peace offerings,” “fellowship offerings”	Third sacrifice category rejected — even the celebratory, relationship-affirming sacrifices are refused.	Friedensopfer — HIGH RISK, German-specific: NEVER render as “Heilsopfer,” even though the LXX’s σωτηρίου (sōtērion, “salvation/deliverance”) might tempt that literal-looking choice — “Heil” carries the baseline’s documented Nazi-era contamination risk (per the Romans package’s salvation-doctrine caution) and must be avoided here exactly as there. “Friedensopfer” reuses the baseline’s established “Friede” (peace) term, preserving cross-document consistency.
fattened animals	מְרִיאֵיכ�ם (from מְרִיא) / LXX σωτηρίου [combined above]	meri’eikhem	grain-fed, fattened livestock	the choicest, most costly livestock offered	”fattened animals,” “fatted calves”	Emphasizes the material cost willingly paid — the problem is never stinginess but the absence of justice.	Mastvieh / gemästete Tiere — Low risk.
look upon	אַבִּיט (from נבט) / LXX ἐπιβλέψομαι	abbit	to look at, regard, gaze upon	attention, favorable regard	”look upon,” “regard,” “have regard for”	Parallel negation to “accept” in the first half of the verse — God’s gaze, elsewhere a sign of favor and providence (cf. baseline’s Vorsehung doctrine), is here deliberately withheld.	ansehen / anschauen — Medium risk.

Amos 5:23

“Take away from me the noise of your songs; to the melody of your harps I will not listen.”

Term	Original (Hebrew / LXX)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	German Rendering & Risk
noise	הֲמוֹן (from הָמָה) / LXX φωνὴν	hamon	tumult, noise, roar of a crowd	can be neutral (a crowd’s murmur) but here deliberately dismissive	”noise,” “din,” “clamor”	God’s own devastating verdict on Israel’s temple music — worship the participants likely experienced as beautiful and moving is, from God’s side, mere noise, because it accompanies injustice.	Lärm — High risk. Must retain the dismissive, deliberately unflattering force (not softened to neutral “Klang” or “Gesang”); this is the theological point of the verse.
songs	שִׁרֶיךָ (from שִׁיר) / LXX ᾿ᾠδῶν	shireikha	songs, hymns	liturgical/cultic song	”songs,” “hymns,” “chants”	Named first among the rejected musical worship elements.	Lieder — Low risk.
melody	זִמְרַת (from זִמְרָה) / LXX ψαλμῶν	zimrat	music, melody, instrumental music	musical performance, often instrumental	”melody,” “music,” “song”	Second musical element rejected, paired with harps.	Musik / Klang — Low risk.
harps	נְבָלֶיךָ (from נֶבֶל) / LXX ὀργάνων	nevaleikha	a stringed instrument (lyre/harp type)	temple/court musical instrument	”harps,” “lyres,” “lutes”	Concrete instrument named, paralleling the concrete sacrificial animals of v.22 — the rejection spans both the sacrificial and the musical dimensions of worship.	Harfen — Low risk.
listen	אֶשְׁמָע (from שָׁמַע) / LXX ἀκούσομαι	eshma	to hear, listen to, heed	attentive hearing, often with obedience-adjacent overtones elsewhere in the OT	”listen to,” “hear,” “heed”	God’s refusal to “hear” Israel’s music directly anticipates and contrasts with 8:11-12’s “famine…of hearing the words of the LORD” — a deliberate withdrawal-of-attention motif running through the book.	hören / erhören — Medium risk.

Amos 5:24

“But let justice roll down like waters, and righteousness like an ever-flowing stream.”

Term	Original (Hebrew / LXX)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	German Rendering & Risk
justice	מִשְׁפָּט / LXX κρίμα	mishpat	judgment, legal ruling, the exercise of right judicial order	concrete, enforceable social/legal justice — fair treatment in courts, markets, land disputes; distinct from the character-quality of righteousness	”justice,” “judgment,” “what is right,” “law”	CORE DOCTRINE (Social Justice and Care for the Poor). This is Amos’s programmatic verse. Mishpat names concrete, structural, enforceable social justice — the corrective to the abuses catalogued throughout the book (5:11-12; 8:4-6): rigged courts, exploited debtors, cheated laborers.	Recht — CRITICAL RISK, German-specific and NEW to this curriculum. Must NOT be rendered “Gerechtigkeit” — that word is already fixed by the baseline for tsedaqah/dikaiosynē (righteousness/justification, Critical risk, tied to Luther’s Turmerlebnis). Using “Gerechtigkeit” for BOTH Hebrew words in this verse would erase Amos’s own deliberate two-term pairing and flatten the concrete-legal/moral-character distinction that is this verse’s entire rhetorical point. Render mishpat as Recht (justice/what-is-lawfully-due) and reserve Gerechtigkeit for tsedaqah below.
roll down	וְיִגַּל (from גלל) / LXX κυλισθήσεται	veyiggal	to roll, roll along (as a wave or millstone)	forceful, unstoppable rolling motion, not a gentle trickle	”roll down,” “roll on,” “flow,” “surge”	The image is of an overwhelming, unstoppable flood — not a modest improvement but a total, forceful reordering of society along just lines.	wälzen sich / sich ergießen — Medium risk. Must preserve forcefulness (“sich wälzen wie ein Strom”) rather than a weak “fließen,” which would understate the intended overwhelming, irresistible force of the image.
waters	מַיִם / LXX ὕδωρ	mayim	water, waters	flood, torrent (in this image)	“waters,” “a flood,” “a torrent”	Sets up the parallel “ever-flowing stream” image; both together evoke overwhelming, sustained abundance, in ironic contrast to the region’s normally dry wadis.	Wasser / Wasserflut — Low risk.
righteousness	צְדָקָה / LXX δικαιοσύνη	tsedaqah	right relational/moral conduct, covenant faithfulness expressed in right action toward others	righteous character and conduct, especially toward the vulnerable; the ethical-relational counterpart to mishpat’s legal-structural sense	”righteousness,” “righteous living,” “right conduct”	CRITICAL — the LXX’s own translators already rendered tsedaqah with δικαιοσύνη (dikaiosynē), the very Greek word underlying the baseline’s Critical-risk “Gerechtigkeit” entry for Romans 1:17 and Luther’s own breakthrough. This is a genuine and doctrinally rich point of continuity: reuse Gerechtigkeit here exactly as the baseline mandates, allowing German readers to feel the same Reformation-resonant word bridging Amos’s social ethics and Paul’s forensic justification — while ensuring, via the “Recht”/“Gerechtigkeit” pairing established above, that Amos’s own two distinct Hebrew terms remain visibly two distinct German terms.	Gerechtigkeit — Critical risk (reused exactly from baseline translation_memory.json).
ever-flowing stream	נַחַל אֵיתָן / LXX χειμάρρους ἄβατος	nachal eitan	a wadi/stream that does not dry up	most streambeds (נַחַל) in the region are seasonal, flowing only after rain and dry the rest of the year; “eitan” (perennial, enduring, mighty) marks this specific wadi as a rare, never-failing exception	”ever-flowing stream,” “never-failing stream,” “perennial stream”	The force of the image depends on this Near Eastern hydrological contrast: Amos is not asking for an ordinary wadi (seasonal, unreliable) but for justice to become like the rare perennial stream that never runs dry — permanent, dependable social justice, not sporadic reform.	nie versiegender Bach / niemals austrocknender Strom — Medium risk. Requires an explanatory translator note on the seasonal-wadi cultural background, since German readers (with no dry-riverbed experience in most of the country) will not automatically supply the contrast the Hebrew audience felt instinctively.

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PART 2 — Chapter-by-Chapter Study of the Whole Book

Chapter 1 — Oracles Against the Nations, Part 1 (Damascus, Gaza, Tyre)

Doctrine: God’s Sovereignty over All Nations (introduced); Day of the Lord (anticipated via judgment-fire motif).

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	German Rendering & Risk
words of Amos / vision	דִּבְרֵי עָמוֹס / חָזָה / LXX λόγοι Αμως	divrei Amos / chazah	words/things seen	prophetic revelation received visually or verbally	”words,” “the vision he saw”	Establishes the book as a received divine oracle, not Amos’s own opinion — foundational for the Inspiration of Scripture doctrine (already documented in the Romans baseline).	Worte / Vision — Low risk.
roar	יִשְׁאַג (שאג) / LXX φθέγξεται	yish’ag	to roar (of a lion)	terrifying, dominating vocalization; a recurring Amos motif for YHWH (also 3:8)	“roars,” “thunders,” “utters his voice”	1:2’s “The LORD roars from Zion” opens the book by casting YHWH as sovereign judge over ALL nations addressed in chs. 1-2, not merely Israel — the lion’s roar image later reappears at 5:19 within the core passage’s inescapability imagery.	brüllen — Medium risk; must be used consistently at 1:2, 3:4, 3:8, and echoed in 5:19’s danger-image for intratextual coherence.
for three transgressions…and for four	עַל־שְׁלֹשָׁה פִּשְׁעֵי־…וְעַל־אַרְבָּעָה / LXX ἐπὶ ταῖς τρισὶν ἀσεβείαις…καὶ ἐπὶ ταῖς τέσσαρσιν	al-shelosha pish’ei…ve’al-arba’ah	”for three…and for four”	a Hebrew numerical escalation formula (x, x+1) indicating a full, overflowing measure of guilt, not a literal count of four specific sins	”for three sins…and for four,” “again and again”	Repeated eight times across chs. 1-2 as the oracle-opening formula against each nation in turn (Damascus, Gaza, Tyre, Edom, Ammon, Moab, Judah, Israel) — establishing that God’s moral accountability is universal, applied identically to pagan nations, Judah, AND Israel, before Israel’s own sins are detailed at greater length. This structural device is itself the sovereignty-over-nations doctrine in action.	”Wegen drei Verbrechen…, ja wegen vier” — Medium risk (rhetorical/stylistic, not directly doctrinal, but must be flagged so the formula is rendered identically all eight times for structural clarity).
transgression	פֶּשַׁע / LXX ἀσέβεια	pesha	rebellion, breach of relationship, willful wrongdoing	more relationally loaded than “sin” (chattaah) — a rebellious breach against a covenant lord/king	”transgression,” “crime,” “rebellion,” “sin”	Distinguished from chattaah (sin, already established as “Sünde” in the baseline) — pesha carries the specific sense of rebellion against rightful authority, apt for the political-crime character of these nation-oracles (war crimes, treaty violations, slave trading).	Vergehen / Verbrechen — Medium risk. Keep distinguishable from “Sünde” (reserved for chattaah) to preserve this nuance across chs. 1-2.
fire (judgment)	אֵשׁ / LXX πῦρ	esh	fire	recurring judgment-instrument across all eight oracles (“I will send a fire”)	“fire,” “flame”	Uniform judgment-image applied without exception to every named nation, reinforcing impartial divine sovereignty.	Feuer — Low risk.
nations (Damascus/Syria, Gaza/Philistia, Tyre)	proper names: דַּמֶּשֶׂק, עַזָּה, צֹר	Dammeseq, Azzah, Tsor	proper geographic/political names	historical Iron Age polities bordering Israel	”Damascus,” “Gaza,” “Tyre”	Each named nation is held individually accountable for specific documented war crimes (e.g., 1:3 threshing Gilead with iron sledges; 1:6, 9 slave-trading whole populations) — establishing that God’s moral law is not exclusive to Israel’s covenant but binds all peoples by a universal moral order.	Damaskus, Gaza, Tyrus — Low risk (standard German Bible-tradition proper-name forms).

Chapter 2 — Oracles Against the Nations, Part 2 (Edom, Ammon, Moab, Judah, Israel)

Doctrine: God’s Sovereignty over All Nations (continued, climaxing in Israel); Social Justice and Care for the Poor (introduced).

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	German Rendering & Risk
sell the righteous for silver	מֹכְרֵי בַכֶּסֶף צַדִּיק / LXX ἐπώλησαν… δίκαιον ἀργυρίου	mokhrei bakesef tsaddiq	to sell a righteous/innocent person for money	judicial corruption — bribery that condemns the innocent poor in court for a debt-price	”sell the righteous for silver,” “sell the innocent for money”	CORE DOCTRINE. First explicit indictment of Israel’s specific sin (2:6), distinct from the war-crime indictments against foreign nations — Israel’s guilt is systemic economic and judicial oppression of the poor within her own covenant community, the theme the whole book will return to.	den Gerechten für Silber verkaufen — High risk. “Gerechten” here (tsaddiq, adjective form of tsedaqah) must reuse the baseline’s “Gerechtigkeit” word-family for consistency with 5:24’s tsedaqah, while “Recht” is reserved for mishpat contexts.
the poor / the needy	אֶבְיוֹן / עָנִי / LXX πένης / πτωχός	evyon / ani	poor, needy, afflicted, economically vulnerable	the socioeconomically vulnerable class Torah repeatedly commands Israel to protect (Exodus 22-23; Deuteronomy 15)	“the poor,” “the needy,” “the afflicted”	CORE DOCTRINE vocabulary, recurring throughout the book (2:6-7; 4:1; 5:11-12; 8:4-6). Care for this class is the concrete measure of covenant faithfulness that the empty-ritual critique (ch. 5) contrasts with hollow worship.	die Armen / die Bedürftigen — High risk. Must be rendered with concrete economic specificity (not spiritualized to “the humble” or “the lowly in spirit”), preserving the material, structural character of Amos’s justice concern.
trample the head of the poor into the dust	הַשֹּׁאֲפִים עַל־עֲפַר־אֶרֶץ בְּרֹאשׁ דַּלִּים / LXX τὰ πατοῦντα ἐπὶ τὸν χοῦν τῆς γῆς	hasho’afim al-afar-erets berosh dallim	to pant after/trample the dust on the head of the poor	vivid image of grinding oppression, possibly of creditors seizing even dust from a debtor’s head in mourning	”trample the poor into the dust”	Concretizes the abstract “sell the poor” charge with visceral physical imagery of degradation.	die Armen in den Staub treten — Medium risk (idiomatic imagery, keep concrete).
Nazirite	נָזִיר / LXX ναζιραῖος	nazir	one consecrated by a vow, abstaining from wine, haircutting, and corpse-contact	a voluntary vow of consecration (Numbers 6)	“Nazirite”	Israel is charged with actively corrupting consecrated persons (making Nazirites drink wine, 2:12) and silencing prophets (2:12) — an assault on the very institutions of covenant faithfulness Israel should have honored.	Nasiräer — Low risk (transliterated technical term, standard in German Bible tradition).
I brought you up from the land of Egypt	וְאָנֹכִי הֶעֱלֵיתִי אֶתְכֶם מֵאֶרֶץ מִצְרָיִם / LXX ἀνήγαγον ὑμᾶς ἐκ γῆς Αἰγύπτου	ve’anokhi he’eleiti etkhem me’erets Mitsrayim	Exodus-deliverance formula	covenant-historical rehearsal, grounding Israel’s accountability in prior grace received	”I brought you up out of the land of Egypt”	Establishes that Israel’s judgment is not arbitrary but a covenant lawsuit: the nation that received God’s saving grace is held to a higher accountability standard than the surrounding nations, not a lower one (cf. 3:2).	”Ich habe euch aus Ägyptenland heraufgeführt” — Medium risk (standard Exodus-formula phrasing; should echo established German liturgical Exodus-narrative language for recognizability).

Chapter 3 — Election, Accountability, and the Certainty of Judgment

Doctrine: Social Justice (implicit — accountability for privilege); Day of the Lord (inevitability logic); Inspiration/authority of prophecy.

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	German Rendering & Risk
you only have I known	אֶתְכֶם יָדַעְתִּי / LXX ὑμᾶς ἔγνων	etkhem yada’ti	to know intimately, choose, enter covenant relationship with	far more than cognitive awareness — covenant selection/election language (cf. Genesis 18:19; Hosea 13:5)	“you only have I known,” “you alone have I chosen”	CORE DOCTRINE-ADJACENT. Establishes the theological logic of the whole book: Israel’s unique covenant election (cf. baseline’s “Erwählung”/election doctrine) is the basis for greater, not lesser, accountability — “of all the families of the earth” (3:2) — directly undercutting any presumption that chosenness exempts from judgment.	erkennen / kennen — High risk. Must render the covenant-selection sense, not mere cognitive acquaintance; consider glossing as “euch allein habe ich erkannt (erwählt)” to surface the election overtone for readers unfamiliar with this Hebrew idiom, tying explicitly to the baseline’s Erwählung doctrine.
Can two walk together, unless they have agreed?	הַיֵלְכוּ שְׁנַיִם יַחְדָּו בִּלְתִּי נוֹעָדוּ / LXX εἰ πορεύσονται δύο ἐπὶ τὸ αὐτὸ καθόλου, ἐὰν μὴ γνωρίσωσιν ἑαυτούς	hayelkhu shenayim yachdav bilti no’adu	rhetorical proverb affirming a necessary connection between cause and effect	proverbial logic-chain opening a series of cause/effect rhetorical questions (3:3-8)	“Can two walk together, unless they have agreed?”	Establishes the certainty and moral logic of coming judgment: as effect necessarily follows cause in the natural world, so judgment necessarily follows Israel’s guilt and the LORD’s revealed word.	”Gehen zwei zusammen, ohne sich verabredet zu haben?” — Low risk (proverbial/rhetorical).
the Lord GOD has spoken; who can but prophesy?	אֲדֹנָי יְהוִה דִּבֵּר מִי לֹא יִנָּבֵא / LXX κύριος ἐλάλησεν, τίς οὐ προφητεύσει	Adonai YHWH dibber, mi lo yinnave	compulsion-formula for prophetic speech	claims the Word itself compels prophetic utterance — no human choice involved	”who can but prophesy,” “who will not prophesy”	Grounds prophetic authority (Amos’s own) directly in divine compulsion, not personal initiative — ties to the Inspiration of Scripture doctrine and anticipates ch. 7’s Amos-Amaziah confrontation over the legitimacy of Amos’s calling.	”Wer wollte da nicht weissagen?” — Medium risk; reuse baseline’s “Weissagung/weissagen” term family for consistency.
the Lord GOD	אֲדֹנָי יְהוִה / LXX κύριος ὁ θεός	Adonai YHWH	compound divine title, “Lord/Master YHWH”	the book’s most frequent solemn oracular formula, occurring repeatedly (1:8; 3:7-8, 11, 13; 4:2, 5; 6:8; 7:1-6; 8:1, 3, 9, 11; 9:5, 8)	“the Lord GOD,” “the Sovereign LORD”	See the Preliminary Note above — this compound title is the single most frequent formula in the book and requires a fixed, consistent German rendering distinguishing the divine name (HERR) from the honorific (Herr).	Gott, der HERR — Critical risk. Following established Lutherbibel convention. Must be rendered identically at every occurrence throughout the book (flagged occurrences above); never abbreviated to a bare “der Herr,” which would lose the doubled solemnity and blur the Tetragrammaton distinction documented in the Preliminary Note.
remnant	שְׁאָר / LXX λοιπόν	she’ar	what remains, a small surviving portion	survivors of judgment; theological seed-concept for later restoration hope	”remnant,” “survivors,” “what is left”	3:12’s image (a shepherd rescuing only a leg or ear from a lion’s mouth) introduces the remnant-preservation motif that will culminate in the Restoration of David’s Fallen Tent in ch. 9 — judgment is severe but not, finally, total annihilation.	Rest — High risk (Messianic Hope doctrine link). Must be flagged for consistency with the ch. 9 restoration material; a merely lexical “Rest” (leftover) risks losing the theological seed-concept unless supported by teaching material connecting it forward.

Chapter 4 — Past Judgments Unheeded; the Mocking Call to Worship; “Prepare to Meet Your God”

Doctrine: Judgment on Empty Religious Ritual (introduced via satire); Day of the Lord (climactic warning).

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	German Rendering & Risk
yet you did not return to me	וְלֹא־שַׁבְתֶּם עָדַי / LXX καὶ οὐκ ἐπεστρέψατε πρός με	velo-shavtem adai	to return, turn back	repentance-adjacent covenant-return language, repeated as a refrain five times (4:6, 8, 9, 10, 11)	“yet you did not return to me,” “yet you have not returned”	The refrain structures the whole chapter around a catalogue of covenant-curse judgments (famine, drought, blight, locusts, pestilence, military defeat, and a city destroyed “like Sodom and Gomorrah”) already sent as disciplinary warnings, each failing to produce Israel’s repentance — building the case that further, final judgment (the Day of the LORD) is now the only remaining recourse.	umkehren / zurückkehren (zu mir) — Medium risk. Distinguish from the baseline’s “Buße” (repentance, established for Matthew 3’s metanoia) — Amos’s shuv is covenant-relational “return,” not primarily an inward change-of-heart term, though the two concepts overlap; keep both available for translator/theologian discretion depending on rendering register chosen.
come to Bethel and transgress; to Gilgal and multiply transgression	בֹּאוּ בֵית־אֵל וּפִשְׁעוּ הַגִּלְגָּל הַרְבּוּ לִפְשֹׁעַ / LXX εἰσήλθατε εἰς Βαιθηλ καὶ ἠνομήσατε	bo’u Beit-El ufish’u, haGilgal harbu lifsho’a	sarcastic imperative call to worship, twisted into a call to sin	biting prophetic irony/sarcasm	”come to Bethel and sin,” “go to Bethel, transgress”	Amos parodies the standard priestly call-to-worship formula, exposing Israel’s cultic activity at these two shrine-sites as itself the transgression, not the remedy for it — directly anticipates and sets up ch. 5’s ritual critique. Bethel and Gilgal are proper cultic-site names (illegitimate rival worship centers to Jerusalem).	”Kommt nach Bethel und sündigt, nach Gilgal und häuft die Sünde!” — High risk (rhetorical/satirical register; must retain the ironic bite, not read as a sincere invitation).
prepare to meet your God	הִכּוֹן לִקְרַאת־אֱלֹהֶיךָ / LXX ἑτοιμάζου τοῦ ἐπικαλέσασθαι τὸν θεόν σου	hikkon liqrat-Eloheikha	”make yourself ready to encounter your God”	climactic summons — a confrontation, not a comfortable devotional meeting	”prepare to meet your God”	The chapter’s climax and one of Amos’s most quoted lines — a stark warning that the coming encounter with God is confrontational judgment, not fellowship, directly reinforcing the Day-of-the-LORD-as-judgment doctrine ahead of its full treatment in ch. 5.	”Schick dich an, deinem Gott zu begegnen!” — High risk. Must retain the confrontational, unsettling force; must not soften into a devotionally comforting “Bereite dich vor, Gott zu begegnen” that could read as an invitation to peaceful worship rather than dread.

Chapter 5 — Lament, Seeking the LORD, Social Injustice, and the Core Passage (5:18–24)

See PART 1 above for the full verse-by-verse treatment of 5:18-24. Additional load-bearing terms in the surrounding chapter material:

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	German Rendering & Risk
fallen, no more to rise	נָפְלָה לֹא־תוֹסִיף קוּם / LXX ἔπεσεν, οὐκέτι μὴ ἀναστῇ	naflah lo-tosif qum	to fall, and not rise again	funeral-dirge language (qinah meter) applied to the nation	”she has fallen, no more to rise,” “fallen, never to rise again”	5:1-3 opens the chapter with a funeral lament sung over Israel while she still stands — a rhetorical device paralleling the “woe” of v.18, treating coming judgment as already-accomplished death.	”Gefallen ist sie, sie steht nicht wieder auf” — Medium risk (poetic/lament register).
seek the LORD and live	דִּרְשׁוּ אֶת־יְהוָה וִחְיוּ / LXX ζητήσατε τὸν κύριον καὶ ζήσατε	dirshu et-YHWH vichyu	to seek, inquire of, pursue earnestly	genuine covenant-relational pursuit of God, contrasted with mere pilgrimage to shrine-sites (Bethel, Gilgal, Beersheba, explicitly rejected in the same breath, 5:5)	“seek the LORD and live,” “seek the LORD, that you may live”	Positive counterpart to the ritual critique: the alternative to hollow shrine-visitation is genuine covenant-seeking of God himself, which alone offers life rather than judgment.	suchen — Medium risk; “Sucht den HERRN, so werdet ihr leben” — must retain “HERR” (Tetragrammaton convention).
establish justice in the gate	וְהַצִּיגוּ בַשַּׁעַר מִשְׁפָּט / LXX κατευθύνατε ἐν πύλῃ κρίμα	vehatsigu vasha’ar mishpat	to set right, establish justice at the city gate (the site of local courts)	concrete judicial-reform mandate	”establish justice in the gate,” “maintain justice in the courts”	Concretizes the abstract mishpat/tsedaqah pairing of 5:24 into an institutional reform demand: the city gate was the actual site of ancient Israelite local law courts — this is a call for structural judicial reform, not private piety.	Recht im Tor aufrichten — High risk. Reuses the “Recht” rendering fixed for mishpat at 5:24; “Tor” (city gate) requires a brief cultural-historical gloss identifying it as the ancient law-court venue.
turn justice to wormwood	הַהֹפְכִים לְלַעֲנָה מִשְׁפָּט / LXX τοὺς μεταστρέφοντας εἰς πικρίαν κρίμα	hahofkhim lela’anah mishpat	to turn something bitter, into wormwood (a bitter plant)	metaphor for corrupting something meant to be beneficial into something toxic	”turn justice to wormwood,” “turn justice into bitterness”	Corruption-of-mishpat image (5:7), directly preparing for 5:24’s positive restatement of the same term.	”das Recht in Wermut verkehren” — Medium risk (botanical metaphor; “Wermut” is a recognizable German plant name, low ambiguity).

Chapter 6 — Woe to Those at Ease in Zion and Samaria

Doctrine: Judgment on Empty Religious Ritual (extended to luxury/complacency); Day of the Lord (coming national catastrophe).

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	German Rendering & Risk
woe to those at ease	הוֹי הַשַּׁאֲנַנִּים / LXX οὐαὶ τοῖς ἐξουθενοῦσιν	hoy hasha’ananim	to be at ease, secure, complacent	false security, unearned confidence in continued prosperity	”woe to those at ease,” “woe to the complacent”	Reuses the same “hoy” (woe) formula from 5:18, extending the judgment-critique from ritual to lifestyle — Israel’s ruling class enjoys luxury (ivory beds, choice meats, wine, oils) while feeling no grief (“not grieved over the ruin of Joseph,” 6:6) for the nation’s coming collapse.	Wehe den Sorglosen / den sich sicher Fühlenden — Medium risk. Reuse “Wehe” for consistency with 5:18.
ruin of Joseph	שֵׁבֶר יוֹסֵף / LXX συντριμμὸν Ιωσηφ	shever Yosef	breaking, shattering, ruin	”Joseph” here stands for the northern kingdom (descended from Joseph’s sons Ephraim/Manasseh)	“ruin of Joseph,” “collapse of the house of Joseph”	The elite’s lack of grief over the nation’s impending ruin epitomizes the disconnection between privilege and covenant responsibility that runs through the whole book.	Zusammenbruch Josephs — Low risk (proper-name metonymy, minor cultural gloss needed for non-Hebrew-literate readers).
pride of Jacob	גְּאוֹן יַעֲקֹב / LXX ὕβριν Ιακωβ	ge’on Ya’aqov	pride, arrogance, self-exaltation	self-reliant national arrogance, opposite of covenant humility	”the pride of Jacob,” “the arrogance of Jacob”	6:8’s “I abhor the pride of Jacob” — self-satisfied national pride (paired here with “his strongholds”) is itself an object of divine abhorrence, structurally parallel to the abhorrence of hollow ritual in ch. 5.	Stolz Jakobs — Medium risk.

Chapter 7 — Three Visions (Locusts, Fire, Plumb Line); the Amos–Amaziah Confrontation

Doctrine: Day of the Lord (the plumb-line vision marks the point of no return); prophetic authority (foundational for the whole book’s authority claim).

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	German Rendering & Risk
locust	גֹּבַי / LXX ἀκρίδων	govai	locust swarm	agricultural devastation image, also a stock covenant-curse plague (cf. Deuteronomy 28:38)	“locusts,” “locust swarm”	First of three visions (7:1-3); intercession by Amos (“Forgive, I beg you!”) secures divine relenting — establishing that mercy remains genuinely available even mid-judgment, not merely a formality.	Heuschrecken — Low risk.
plumb line	אֲנָךְ / LXX ἀδάμας	anakh	a plumb-line or plummet (lead weight on a cord, used to check a wall’s verticality)	a builder’s measuring tool for precision and structural integrity	”plumb line,” “a plumb line,” (some versions: “a basket of tin”)	Third vision (7:7-9) — unlike the first two, no intercession is recorded and no relenting occurs; the plumb line represents God’s precise, no-longer-negotiable measurement of Israel against his standard, marking the definitive shift from “judgment averted” to “judgment determined.”	Senklot / Bleilot / Richtschnur — High risk. Must be glossed with its builder’s-tool function so readers grasp the precision-measurement image (not confused with a fishing weight or generic “line”); the absence of intercession after this vision (unlike the first two) is the doctrinally significant structural turn and should be flagged in accompanying teaching notes.
I was no prophet, but a herdsman and a dresser of sycamore figs	לֹא־נָבִיא אָנֹכִי…כִּי־בוֹקֵר אָנֹכִי וּבוֹלֵס שִׁקְמִים / LXX οὔτε προφήτης ἐγώ εἰμι… ὅτι αἰπόλος ἤμην	lo-navi anokhi…ki-voqer anokhi uvoles shiqmim	”I am no prophet…but a herdsman and one who tends/pierces sycamore figs”	Amos’s self-description of his prior ordinary occupation before his prophetic call	”I was no prophet, I was a herdsman”	Amos’s defense before the priest Amaziah at Bethel (7:14-15) — his prophetic authority derives entirely from divine commission (“the LORD took me from following the flock… and said, Go, prophesy”), not professional training or guild membership, directly grounding the Inspiration/authority-of-Scripture doctrine already flagged in the baseline for the whole book.	”Ich bin kein Prophet, sondern ein Hirte und Maulbeerfeigen-Bauer” — Medium risk. “Sycamore” here is the sycamore-fig (Ficus sycomorus), distinct from the ornamental European sycamore tree; needs a brief botanical/cultural gloss.
seer	חֹזֶה / LXX ὁ ὁρῶν	chozeh	one who sees (visions)	can be a neutral synonym for “prophet” (navi) elsewhere in the OT, but here used dismissively by Amaziah	”seer,” “visionary”	Amaziah’s use of “chozeh” rather than “navi” when ordering Amos to leave (7:12) carries a subtly dismissive, “professional-mystic-for-hire” connotation, which Amos’s reply (7:14-15) directly rebuts by grounding his authority in divine call rather than professional role.	Seher — Medium risk; teaching material should note the dismissive undertone Amaziah intends, contrasted with the authoritative “Prophet” (navi) self-identity Amos claims instead.

Chapter 8 — The Basket of Summer Fruit; Renewed Indictment of Economic Injustice; Famine of the Word

Doctrine: Social Justice and Care for the Poor (intensified); Day of the Lord (imminence signaled).

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	German Rendering & Risk
basket of summer fruit / the end has come	כְּלוּב קָיִץ…בָּא הַקֵּץ / LXX ἄγγος ἰξευτοῦ…ἥκει τὸ πέρας	keluv qayits…ba haqets	”a basket of ripe summer fruit”…“the end has come”	deliberate Hebrew wordplay: qayits (summer fruit) and qets (end) are near-homonyms, entirely lost in translation	”a basket of summer fruit… the end has come”	CRITICAL WORDPLAY LOSS. The entire force of the vision (8:1-2) depends on Hebrew’s near-identical sound of “summer fruit” and “end” — a pun impossible to reproduce in German. Requires an explicit translator/footnote explaining the wordplay so the vision’s logic (ripe fruit = ripeness for judgment = “the end”) is not lost on German readers who cannot hear the Hebrew pun.	Sommerfrüchte / das Ende — High risk, flagged explicitly for a mandatory translator note; no German wordplay substitute is recommended (forcing one risks distorting the imagery), but the connection must be explained rather than left implicit.
buy the poor for silver, and the needy for a pair of sandals	לִקְנוֹת בַּכֶּסֶף דַּלִּים וְאֶבְיוֹן בַּעֲבוּר נַעֲלָיִם / LXX τοῦ κτᾶσθαι ἐν ἀργυρίῳ πτωχοὺς	liqnot bakesef dallim ve’evyon ba’avur na’alayim	to purchase the poor into debt-slavery for a trivial sum	debt-slavery through predatory small-sum lending, echoing 2:6 nearly verbatim	”buy the poor for silver, the needy for a pair of sandals”	Direct verbal echo of 2:6, bookending the social-justice indictment across the whole book — the same specific abuse (trivial-debt enslavement of the poor) reappears at the book’s climax, underscoring that nothing has changed despite the intervening warnings.	die Armen für Silber kaufen, die Bedürftigen für ein Paar Sandalen — High risk; must match 2:6’s German phrasing closely to preserve the deliberate cross-reference.
false scales	מֹאזְנֵי מִרְמָה / LXX ζυγῷ ἀδίκῳ	mo’zenei mirmah	deceitful balance-scales	commercial fraud — cheating customers through rigged weights and measures	”false scales,” “deceitful scales,” “dishonest balances”	Concrete marketplace-fraud detail (8:5) — reinforces that Amos’s justice concern spans courts, land, AND ordinary commerce.	falsche Waage — Medium risk.
famine…of hearing the words of the LORD	רָעָב…לִשְׁמֹעַ אֶת־דִּבְרֵי יְהוָה / LXX λιμὸν…τοῦ ἀκούσαι λόγον κυρίου	ra’av…lishmo’a et-divrei YHWH	hunger not for bread but for hearing YHWH’s word	famine-metaphor applied not to physical food but to divine revelation itself	”not a famine of bread…but…of hearing the words of the LORD”	A profound and unsettling image (8:11-12): the ultimate covenant curse is not physical famine (already sent and unheeded, ch. 4) but the withdrawal of revelation itself — God’s own silence as the final judgment. Directly echoes 5:23’s “I will not listen” and completes the book’s hearing/listening motif.	”Hunger…nach dem Wort des HERRN zu hören” — High risk. Must retain the theological force of divine withdrawal, not read as a merely sociological observation about declining prophetic activity; requires “HERR” (Tetragrammaton convention).

Chapter 9 — The Inescapability of Judgment; the Restoration of David’s Fallen Tent

Doctrine: The Restoration of David’s Fallen Tent (Messianic Hope) — core passage of this doctrine, 9:11-15; Day of the Lord (climactic inescapability, 9:1-10); God’s Sovereignty over All Nations (9:7, universalizing Israel’s exodus-privilege).

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	German Rendering & Risk
Are you not like the Cushites to me?	הֲלוֹא כִבְנֵי כֻשִׁיִּים אַתֶּם לִי / LXX οὐχ ὡς υἱοὶ Αἰθιόπων ὑμεῖς ἐστέ μοι	halo khivnei Kushiyim atem li	”Are you not to me like the sons of Cush (Ethiopia/Nubia)?“	rhetorical question radically relativizing Israel’s exodus-privilege by comparing it to God’s providential guidance of other nations (Philistines from Caphtor, Syrians from Kir, 9:7)	“Are you not as the Cushites to me?”	CORE DOCTRINE (Sovereignty over All Nations, climactic statement). God’s providential governance of history is not exclusive to Israel — he directed the movements of Philistines and Syrians too — decisively undercutting any presumption that covenant election exempts Israel from the same moral accountability that binds every nation. Direct capstone to the ch. 1-2 nation-oracles.	”Seid ihr für mich nicht wie die Kuschiter?” — High risk. Ethnic-proper-name term requiring sensitivity in framing (a historical ancient people, Nubia/Upper Nile region — not to be read through any modern racial lens); “Kuschiter” is the standard German Bible rendering.
I will not utterly destroy the house of Jacob	הַשְׁמֵיד לֹא אַשְׁמִיד אֶת־בֵּית יַעֲקֹב / LXX πλὴν ὅτι οὐκ εἰς τέλος ἐξαρῶ τὸν οἶκον Ιακωβ	hashmed lo ashmid et-beit Ya’aqov	”destroying I will not (utterly) destroy”	emphatic negated-infinitive-absolute construction, a strong “definitely not, however"	"I will not utterly destroy the house of Jacob”	9:8’s crucial qualifier — even amid the most severe inescapability imagery in the whole book (9:1-4: no hiding place in Sheol, heaven, Carmel’s summit, the sea depths, or exile), total annihilation is explicitly ruled out, preparing directly for the remnant/restoration material to follow.	”Doch das Haus Jakob will ich nicht ganz und gar vertilgen” — High risk (must retain the emphatic double-verb intensity while making clear this is a genuine limit on judgment’s scope, not judgment’s removal).
sift…as one sifts with a sieve	וַהֲנִיעֹתִי…בַּכְּבָרָה / LXX λικμήσω	vahani’oti…bakevarah	to shake/sift grain through a sieve, separating grain from stones/chaff	agricultural winnowing image applied to a discriminating judgment that preserves the legitimate “grain” while destroying only the worthless	”sift…like grain is sifted,” “shake…as in a sieve”	9:9’s sieve image clarifies that the coming judgment, however severe, is discriminating rather than indiscriminate — “yet not the least kernel shall fall to the ground” — reinforcing the remnant-preservation logic.	sieben / durchsieben (wie mit einem Sieb) — Medium risk.
tent/booth of David	סֻכַּת דָּוִיד / LXX σκηνὴ Δαυίδ	sukkat David	David’s tent, booth, or shelter (from סֻכָּה, a temporary hut/booth)	a deliberately humble word for the Davidic dynasty/kingdom, choosing “sukkah” (fragile hut) rather than a grander term, emphasizing the dynasty’s fallen, reduced condition	”the fallen tent of David,” “David’s fallen booth,” “the tabernacle of David”	CORE DOCTRINE (Restoration of David’s Fallen Tent — Messianic Hope). 9:11’s turning point — “In that day I will raise up the booth of David that is fallen” — the Davidic dynasty, by Amos’s time already reduced from its Solomonic glory, is pictured as a collapsed hut awaiting restoration, not a still-standing palace needing minor repair. This is the OT root cited directly at Acts 15:16-17 in the Jerusalem Council’s argument for Gentile inclusion, giving the term direct NT-continuity weight for this curriculum. Directly reuses the baseline’s established “David” proper-name form.	die Hütte Davids / das Zelt Davids — Critical risk (new, core Messianic-hope term for this curriculum). Must preserve the deliberately humble “sukkah” (hut/booth) image rather than upgrading to a grander “Haus” (house) or “Königreich” (kingdom), since the humility of the image (a fallen shack, not a toppled palace) is itself the theological point — restoration begins from genuine ruin. Flag for cross-reference to Acts 15:16-17 in any future Acts-curriculum package.
repair its breaches, raise up its ruins	וְגָדַרְתִּי אֶת־פִּרְצֵיהֶן וַהֲרִסֹתָיו אָקִים / LXX ἀνοικοδομήσω τὰ πεπτωκότα αὐτῆς	vegadarti et-pirtseihen vaharisotav aqim	to wall up breaches, raise up ruins	concrete building/repair imagery	”repair its breaches, and raise up its ruins”	Concretizes the restoration promise in architectural rebuilding language, matching the humble “hut” image with equally concrete (not abstractly spiritualized) repair language.	”seine Risse ausbessern und seine Trümmer wieder aufrichten” — Medium risk (concrete imagery, keep literal).
possess the remnant of Edom and all the nations who are called by my name	יִירְשׁוּ אֶת־שְׁאֵרִית אֱדוֹם וְכָל־הַגּוֹיִם אֲשֶׁר־נִקְרָא שְׁמִי עֲלֵיהֶם / LXX ὅπως ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων…καὶ πάντα τὰ ἔθνη ἐφ᾽ οὓς ἐπικέκληται τὸ ὄνομά μου ἐπ᾽ αὐτούς	yirshu et-she’erit Edom vekhol-hagoyim asher-niqra shemi aleihem	to possess/inherit the remnant of Edom, and all nations called by God’s name	Davidic-kingdom restoration extended explicitly to encompass other nations, not Israel alone	”possess the remnant of Edom and all the nations who are called by my name”	Directly widens the restoration promise beyond Israel to “all the nations,” anticipating the Gentile-inclusion argument the apostle James draws from this exact verse at Acts 15:16-17 — the single clearest NT citation-bridge in this entire curriculum, connecting Amos’s Messianic-hope doctrine directly to the New Testament church’s founding theological controversy.	”…damit sie den Rest Edoms in Besitz nehmen, und alle Völker, über denen mein Name genannt ist” — Critical risk. “Völker” (nations), NOT “Heiden,” per the sovereignty-over-nations note established in ch. 1-2 above — the promise here is inclusion, and “Heiden” would import an unwanted pejorative “uncivilized pagan” connotation into a verse whose entire theological point is welcoming inclusion.
I will restore the fortunes of my people Israel	וְשַׁבְתִּי אֶת־שְׁבוּת עַמִּי יִשְׂרָאֵל / LXX καὶ ἐπιστρέψω τὴν αἰχμαλωσίαν λαοῦ μου Ισραηλ	veshavti et-shevut ammi Yisra’el	to turn/restore the captivity/fortunes	reversal-of-fortune covenant-restoration formula (also found in Deuteronomy 30:3; Jeremiah 29:14)	“I will restore the fortunes of my people Israel,” “I will bring back my exiled people”	Direct positive counterpart to the whole book’s judgment material — the same God who pronounced the “for three transgressions…and for four” verdicts now pledges full covenant restoration, completing the doctrinal arc from universal judgment to particular, gracious restoration. Reuses the baseline’s established “Israel” proper-name form.	”Ich werde das Geschick meines Volkes Israel wenden” — High risk (must retain full covenant-restoration force, not reduced to a generic “improve their circumstances”).
plant them upon their land, and they shall never again be uprooted	וּנְטַעְתִּים עַל־אַדְמָתָם וְלֹא יִנָּתְשׁוּ עו�ד / LXX καὶ καταφυτεύσω αὐτοὺς ἐπὶ τῆς γῆς αὐτῶν, καὶ οὐ μὴ ἐκσπασθῶσιν οὐκέτι	unta’tim al-admatam velo yinnatshu od	to plant firmly, permanently, never to be pulled up	agricultural permanence metaphor, closing image of the whole book	”I will plant them on their land, and they shall never again be uprooted”	The book’s final verse (9:15) — closes the entire prophecy on an unconditional note of permanent, secure restoration, the decisive resolution of the Day-of-the-LORD judgment material and the capstone of the Messianic-hope doctrine.	”Ich werde sie einpflanzen in ihr Land, und sie sollen nie mehr daraus entwurzelt werden” — Medium-High risk (must retain the emphatic permanence — “nie mehr,” never again — as the book’s deliberate, climactic final note; should not be softened into a merely provisional or conditional hope).

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End of full-book semantic analysis. All nine chapters reviewed; every chapter contributes doctrinally load-bearing vocabulary to this curriculum’s five documented doctrines. No chapter is silently omitted.