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On the Greek text. The Greek follows the standard critical text of the Septuagint (Rahlfs-Hanhart in its main wording, itself an ancient, public-domain text); the distinctively copyrighted critical apparatus is not reproduced. Versification follows the LXX.

The Book of the Prophet Amos (LXX) — Interlinear: Themes, Outlines & Translation Notes

A consolidated companion to the Amos data set: every chapter of LXX Amos (1-9) rendered as a six-tier Greek reverse-interlinear (Greek · gloss · parsing/case · syntax · semantic force · lexical note), with per-verse discourse analysis and a chapter argument-outline.

This document gathers the theme, the argument outline (the outline movements authored into each data file), and the translation / textual / exegetical notes (the text_note of each file, reproduced verbatim) — followed by a summary of the major translation and interpretive cruxes that were deliberately annotated rather than silently resolved. Amos is the prophecy of the Judean herdsman sent north to announce that the LORD's judgment falls not only on surrounding nations but decisively on Israel's own violence, luxury, false worship, and legal corruption. The Greek form preserves the book's blunt oracles, visions, and courtroom rhetoric as justice rolls down against every social lie. The Greek follows the standard critical text of the Septuagint (Rahlfs–Hanhart in its main wording, itself an ancient public-domain text); the distinctively copyrighted apparatus is not reproduced, and versification follows the LXX.

Scope

Chapter Verses Words annotated Outline movements
Amos 1 15 343 6
Amos 2 16 361 5
Amos 3 15 310 4
Amos 4 13 338 5
Amos 5 27 500 5
Amos 6 14 285 5
Amos 7 17 350 5
Amos 8 14 294 5
Amos 9 15 429 4
Total 146 3,210 44

Each annotated word carries Greek, a working gloss, color-coded grammatical case, parsing (Tense·Voice·Mood·Person·Number + lemma), a Wallace-style syntactic-function label, an aspectual semantic-force label (verbal forms), and a condensed lexical note. As translation Greek, the annotation additionally flags Hebraisms and the underlying Hebrew idiom where it illuminates the rendering.

The argument of the book

The macro-structure of the whole book — its major movements — under which the chapter-by-chapter detail below unfolds. Amos tightens from the nations to Israel, then from public indictment to symbolic vision, before ending in a final promise of Davidic restoration. The annotation tracks the prophet's forensic rhetoric and his fusion of social ethics with cultic critique. (Section divisions are interpretive; the more common analysis is generally followed.)

Chapter-by-chapter

Amos 1 — ΑΜΩΣ Α′

Theme. The Lord roars from Zion and opens Amos with judgment on the violent nations.

Outline.

Translation & textual notes. The prophet's superscription opens the book and then moves immediately into the first sequence of nation-oracles that will dominate its opening chapters. The Lord roars from Zion, so that even before the specific accusations begin, judgment is framed as a theophanic disturbance radiating outward from Jerusalem. The chapter's recurring formula, 'for three transgressions and for four,' presents the crimes of the nations as accumulated and now intolerable; each oracle names a distinctive act of brutality, betrayal, or predatory expansion and then announces consuming fire against the offending city or dynasty. As chapter 1 progresses from Damascus to Philistia, Tyre, Edom, and the Ammonites, the prophet constructs an encircling map of violence around Israel and Judah, preparing the reader for the book's later turn toward the covenant people themselves.

Amos 2 — ΑΜΩΣ Β′

Theme. Judgment closes on Judah and especially Israel, whose covenant sins are exposed.

Outline.

Translation & textual notes. The opening cycle of oracles against the nations is completed and then turned with its sharpest scrutiny toward Judah and Israel. The chapter moves from judgments on Moab and Judah into a sustained accusation against Israel's social predation, cultic corruption, and rejection of prophetic and consecrated witnesses. It also balances accusation with covenant memory: the Lord reminds Israel that he destroyed the Amorite, brought them up from Egypt, and raised up prophets and holy ones among them, so that the final collapse of human strength appears not arbitrary but morally and historically grounded.

Amos 3 — ΑΜΩΣ Γ′

Theme. Israel's election becomes the ground of judgment under the Lord's revealed word.

Outline.

Translation & textual notes. Israel's judgment is framed as the consequence of covenant election rather than its cancellation. The chapter moves from the summons to hear the Lord's charge, through a chain of rhetorical analogies that establish the inevitability of prophetic speech and coming disaster, to the concrete announcement that Samaria's strength, cult centers, and luxurious houses will be stripped away.

Amos 4 — ΑΜΩΣ Δ′

Theme. Luxury, oppression, and repeated refusals to return leave Israel facing its God.

Outline.

Translation & textual notes. A sustained indictment of Samaria's luxurious violence and Israel's stubborn refusal to return to the Lord despite repeated chastisements drives this chapter. It opens with the infamous address to the 'cows of Bashan,' wealthy women in Samaria whose comfort depends on the oppression of the poor. It then moves through a sequence of covenant curses already experienced by the nation: famine, drought, blight, pestilence, military loss, and near-overthrow like Sodom. Each stroke is punctuated by the refrain that Israel still did not turn back. The chapter closes by shifting from retrospective chastisement to direct summons: Israel must prepare to meet its God, the Lord who forms, creates, reveals, and strides over the heights of the earth. The Greek preserves the mocking force of the cultic satire and the liturgical rhythm of the repeated refusal to repent.

Amos 5 — ΑΜΩΣ Ε′

Theme. A funeral song over Israel becomes a summons to seek the Lord, justice, and life.

Outline.

Translation & textual notes. A sustained funeral song over Israel doubles as a last summons to repentance. The Septuagint frames the chapter as a lament over the fallen virgin Israel, then repeatedly interrupts the dirge with urgent commands to seek the Lord and live rather than pursue sanctuaries, rituals, or civic corruption. Its rhetoric moves from collapse, to calls for justice, to the bitter irony of those who long for the day of the Lord without understanding that it will expose rather than protect them. The close intensifies the prophetic critique of worship without righteousness: festivals, sacrifices, and music are rejected when judgment and justice are absent, and the chapter ends by recalling wilderness idolatry and announcing exile beyond Damascus. Versification follows the LXX.

Amos 6 — ΑΜΩΣ Ϛ′

Theme. Complacent elites feast through ruin and are marked out for exile.

Outline.

Translation & textual notes. A woe oracle against elite complacency in Zion and Samaria moves from taunt and comparison, to a portrait of luxurious indifference, to an oath-backed sentence of exile and civic ruin. In the Septuagint, the chapter's rhetoric remains sharply social and political: false security, cultivated leisure, and perverted justice are all gathered under the same divine indictment, so that the downfall of Joseph becomes the test of whether privilege has turned into covenant betrayal.

Amos 7 — ΑΜΩΣ Ζ′

Theme. Visions, intercession, the plumb line, and Amaziah define Amos's hard calling.

Outline.

Translation & textual notes. A carefully staged chapter of visions, intercession, symbolic judgment, and prophetic conflict begins with the first two visions, of locusts and consuming fire, interrupted by Amos's plea for Jacob's survival, and in both cases the Lord relents, underscoring the prophet's mediating role as well as Israel's fragility. The third vision shifts from relented judgment to fixed assessment: the Lord sets an adamant or plumb-line-like standard in the midst of Israel and announces that the high places, sanctuaries, and royal house will no longer be spared. The chapter then turns narrative, as Amaziah priest of Bethel denounces Amos before Jeroboam and tries to expel him; Amos answers by grounding his call directly in divine initiative and concludes with a personal judgment oracle against Amaziah that mirrors the broader sentence against Israel.

Amos 8 — ΑΜΩΣ Η′

Theme. The basket of summer fruit ripens Israel for famine and final judgment.

Outline.

Translation & textual notes. A simple vision of fruit is turned into a hard announcement that Israel's time has ripened into judgment. The chapter binds together several strands already present in the book: commercial oppression of the poor, the desecration of sacred time by greed, cosmic disturbance as a sign of the Lord's intervention, and finally the terrible reversal in which a people who ignored the prophetic word begin desperately searching for it and cannot find it. Its rhetoric is both forensic and liturgical, moving from accusation to mourning language and from market fraud to a famine not of bread but of hearing the word of the Lord.

Amos 9 — ΑΜΩΣ Θ′

Theme. Judgment reaches everywhere, yet David's house and land are finally restored.

Outline.

Translation & textual notes. The prophet's visions reach their climactic close here. The chapter begins with an inescapable judgment issuing from the Lord's own presence at the altar, moves through a declaration that Israel will be sifted among the nations rather than annihilated without remainder, and ends with a restoration oracle in which the fallen tent of David is rebuilt and the land is renewed in enduring fruitfulness.

How the data set is organized

The interpretive tiers (syntactic function, semantic force, discourse structure, and the proposed argument outlines) are interpretive by nature; where readings legitimately differ, the more common analysis was generally chosen, and the lexical notes are condensed orientation rather than a substitute for a lexicon (e.g. LEH / Muraoka) or a full commentary.