Justice or Judgment in Amos 5:24?

Should מִשְׁפָּ֑ט be translated in Amos 5:24 as “justice” or “judgment?” מִשְׁפָּ֑ט is primarily defined in BDB 4941 as “judgment” and “justice.” In the assigned literature (Hosea, Amos, and Micah), the noun appears 8 times. Modern translations translate מִשְׁפָּ֑ט in Amos 5:24 as “justice” (CEB, NRSV, NIV, ESV). I will, however, suggest that מִשְׁפָּ֑ט is best translated as “judgment” in Amos 5:24.

Amos 5:7’s use of מִשְׁפָּ֑ט is correctly translated as “justice” because God is exhorting Israel to return, but instead they have turned “מִשְׁפָּ֑ט” into wormwood, suggesting that a good thing has become corrupt (the CEB translation: “throw justice to the ground”). V.15 is another exhortation for the remnant to “establish justice,” and while God desires to be gracious, v.15 is somewhat more ambiguous. מִשְׁפָּ֑ט could be translated as “judgment” could be viewed positively as something done by the remnant. But “justice” seems more coordinate when paralleled with the call to “hate evil and love good,” especially in Amos 6:12 where there is a contrast as something good (מִשְׁפָּ֑ט) is turned into something that resembles “poison.” However, these references likely appear in a different paragraph from v.24, as the next paragraph seems to begin in v.18 and proceed to the end of the chapter. This potential break may illustrate that מִשְׁפָּ֑ט will be better translated as “justice” in v.24.

Hosea 5:11 states, “Ephraim is oppressed, crushed in judgment” (NRSV). V.9 specifies that “Ephraim shall become a desolation in the day of punishment.” The references to being “punished” (v.2) and “devoured” in v.7 illustrate the judgment of God. 10:4 contains the other use of מִשְׁפָּ֑ט and it also seems to be better translated as “judgment” for two reasons: first, the reference to “litigation” (NRSV) rising up like “poisonous weeds” in v.4 suggests the destruction of a crop, which is the life for many. Second, the language of destruction following v.4 seems to affirm God’s judgment and the general usage of battle language in v.13-15. Hosea’s use of מִשְׁפָּ֑ט seems more coherent with “judgment.” Micah’s two references seem to affirm the translation of מִשְׁפָּ֑ט as “justice” as 3:9 concerns a perversion of something good, and in 6:8 “justice” seems more coordinate with “kindness” rather than judgment, which involves a more negative connotation.

This brings us to Amos 5:24. The use of מִשְׁפָּ֑ט seems most likely to be a reference to judgment, as the repeated expression “the Day of the Lord” (v.18, 20) may illustrate. The text in v.18 and v.20 specify to whom God is speaking: it is those who actually desire this Day of Judgment, which is a day of terror (Joel 2:31; Lam. 2:22). Is. 13:6 states this day of the Lord “will come like destruction,” which suggests an eschatological judgment. While I am not entirely settled on my choice, I find the translation of “judgment” in Amos 5:24 to be a better contextual fit, especially in light of the Day of God’s judgment. 

This study is of course limited, and I don't pretend that it is exhaustive. I was limited to 500 words. However, given the limitations, it is safe to say that Amos 5:24 is indeed best translated as "judgment." I also have not had Hebrew yet, so I am limited by that as well.

Of course, it is possible for "justice" and "judgment" to be two sides of the same coin, but I was not given the option of having my cake and eating it too. :)
 
NQ

No Forgiveness for Sins?

Quient:

There are some passages in Scripture that seem a bit disturbing when set in the context of the rest of Scripture. We are taught that God can and will forgive any and all sin and yet there are some passages that if read simplistically (or according to what some would call “the plain meaning of Scripture”) appear to teach that some sins cannot be forgiven.

 For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit…and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of God and put Him to open shame (Hebrews 6:4,6).

For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins (Hebrews 10:26).

The good news is that Biblical background and context make all the difference when it comes to understanding the meaning of Scripture. Victor Hamilton in the Handbook on the Pentateuch informs us of how another oddity in Scripture helps us resolve this one. “The Old Testament sacrificial system makes provisions only for accidental sins, not for those perpetrated deliberately” (245). However, when you look at what constitutes an “accidental sin” you soon realize it includes sins that could not possibly be done without knowledge. For instance, the following are included: stealing, lying about something someone lost, and lying about being innocent of another crime or to cover up another crime!

 For the rest, click HERE.

--Nick

"The Earth is Full of His Glory?"

Allison Quient:

Dr. Beitzel strikes again with some amazing insight into the Biblical text. Usually our Bibles translate Isa 6:3b as “All the earth is full of His glory,” but Beitzel speculates that this history of interpretation could have come from the later Greek translation of the Old Testament. However, is this the best translation? It all depends on how you take the word for fullness (mala). Usually we take it as a noun, but it can actually be translated as: “that which fills all the earth is His glory” (Inf Con).

What does this difference mean for the rest of the passage and theology? Some might immediately protest that this translation makes God’s glory dependant on man. However, I don’t see how this would be necessitated. God is personal and God is holy and He desires the holiness of His people. He desired the earth to be filled and Israel to be the light to the nations and entered into a covenant relationship with His people. This is His holy desire being fulfilled.

This translation makes more sense in the context of the rest of Isaiah. For instance, consider the grim description of death in v.12 and 13 and ch.7. Many people die and this is a sign of the covenant having been broken and God’s judgment in the land. God’s glory can be found when His people fill the land and His covenant is kept.

What does this understanding of Israel’s land and its people mean for the final restoration of all of the earth?

For the post, click HERE.

--Nick

The Old Testament and "Constellational" Truth

Quient:

Sometimes it is difficult to understand exactly what an Old Testament writer is trying to say and at times what is said can seem disconcerting. This is often true when it comes to trying to interpret Old Testament poetry (ex: Psalms). While there are many helpful suggestions that could be shared, I have decided to include here one thing my Hebrew Exegesis teacher Dr. Beitzel said. “When it comes to Hebrew poetry, think constellational truth, not propositional.” Hebrew poetry is made in such a way that you have to connect the individual dots (ideas) before the message or formation emerges. If you try and just read each individual idea on its own, the whole meaning of the piece will elude you.

For the original link, click 

--Nick