By Joyce Louise Rilett Wood
This research argues that the gist and move of the prophecy within the ebook of Amos might be attributed to Amos himself, who composed a coherent cycle of poetry. His dire predictions got here after the autumn of Samaria yet ahead of the autumn of Jerusalem. Writing a century later, the writer of the e-book preserved yet up-to-date Amos' textual content through becoming it right into a constructing literary, historic and prophetic culture. Amos is used as a try case to teach that prophecy originated within the appearing arts yet was once later remodeled into background and biography. the unique prophecy is a music Amos recited at symposia or gala's. The book's curiosity makes a speciality of the performer and his occasions.
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Additional resources for Amos in Song and Book Culture (JSOT Supplement Series)
16). 2-3). 2). 3). 3 a). 4-5). 1, 6-8). 4). Amos returns to the rhetorical argument in Poem 3 by disclosing that coming to the temple and sinning are two things that do not belong together. ' (IK'nm.. 1b, 4b). Offerings and tithes are to be carried to the temples, but the instruction leads to improper worship. 1, 5). 1). 18 The dirge does not 17. The locative ending n 'towards' is added to both Harmon (HDlQinn for jlQIH) and Kir (HTp for Tp). 18. ), 1. The Written Prophecy 31 predict Israel's demise but assumes it has already occurred.
Writing and Editing in Amos 53 the language used by Amos to describe Israel's third crime. The reviser comments on Amos's report of a man and his father going to the same maiden by adding the interpretation that the people of Judah imitated their fathers by going after ("inN "f^il) or following lies. The reviser integrates two different thought-patterns into a continuous argument that flows from one proclamation to another. The commentator uses Amos's language to blend distinct versions into a single unified text.
Judah is accused of rejecting the min of Yahweh and deserting his statutes. 4b, the reviser contrasts Edom who kept his wrath burning with Judah who did not keep Yahweh's statutes. The commentator partially constructs Judah's third crime from 7. L. 11 Reconsidered', CBQ 47 (1985), pp. 420-27. 8. The traditional reading 'his compassion' fits other abstract terms ("BK 'his anger'; in~DI? 1 Ib). Cf. Michael Fishbane, 'The Treaty Background of Amos 1,11 and Related Matters', JBL 89 (1970), pp. 313-18; 'Additional Remarks on RHMYW Amos \M\JBL 91 (1972), pp.