Septuagint: Amos

The Book of Amos is believed to have been translated into Greek around 180 BC with other Twelve Prophets, however, there is a significant difference between the Septuagint's and Masoretic version of the Book of Amos. The Masoretic Version is the Book of Amos which copied by a group of Jewish scribes called the Masorites between 400 and 1000 AD. The major difference between the Books of Amos is the god that Amos was the prophet of. The Masoretic version refers to his god as Iaw (Yahweh), or Iaw Sabaoth, or Lord Iaw, however, the Septuagint's version of Amos appears to have only listed Lord Iaw a couple of times, along with Lord El, and most significantly Lord El Shaddai. An obvious example of the Hasmonean redaction of the Pre-Masoretic Amos is the fact that the Lord Sabaoth is missing from the Septuagint's Amos, yet Tzevo'ovs Yahweh is found in the Masoretic Amos. In most places where the Masoretic Texts have Tzevo'ovs Yahweh or some variant, the Greeks translated Lord Sabaoth.

In the Septuagint, Amos' god was repeatedly named as 'Lord God Almighty' in the Septuagint, which translated back into Hebrew would be 'Ba'al El Shaddai.' The term theos ho pantocratôr was the translation used in other books of the Septuagint for El Shaddai. For example, the Book of Job, which was translated into Greek between 190 and 180 BC, the names El Shaddai or Shaddi shows up 33 times in the Masoretic Texts, and is translated as Lord God Almighty in the Septuagint. The differences between the Septuagint and Masoretic Books of Amos is not limited the question of whether Amos' god was Lord El Shaddai or Yahweh Sabaoth, as several other gods were also mentioned in the Greek translation that disappeared during the Hasmonean redaction, including Lord El, Qetesh, and Moloch. The Temple of El in Shiloh, the capital of ancient Samaria is mentioned repeatedly, including a story about Amos being kicked out of the temple and Samaria itself by the high priest Amaziah, for prophesying against the king.