Download Amos in Song and Book Culture (JSOT Supplement Series) by Joyce Louise Rilett Wood PDF

By Joyce Louise Rilett Wood

This examine argues that the gist and circulate of the prophecy within the publication 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 prior to the autumn of Jerusalem. Writing a century later, the writer of the publication preserved yet up-to-date Amos' textual content via becoming it right into a constructing literary, ancient and prophetic culture. Amos is used as a try out case to teach that prophecy originated within the acting arts yet was once later reworked into historical past and biography. the unique prophecy is a tune Amos recited at symposia or fairs. The book's curiosity makes a speciality of the performer and his instances.

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Extra resources for Amos in Song and Book Culture (JSOT Supplement Series)

Example text

By contrast the reviser's title presents Amos as a prophet to both kingdoms and anticipates the book's shift in focus from Judah to Israel, emphasizing that he predicted the actual fall of the North. From the outset the book specifies that Amos spoke God's word against Israel and relegates his speech against the nations and Judah to a subordinate position. The editorial heading distinguishes between Israel and Judah, in contrast to Amos himself, who referred to Israel and Jacob, or included both North and South in the phrases 'the children of Israel' (3.

Dkos TOU lopar|A Sia^TE TTCCVTES KCU 'I'SETE 'and they have come in themselves, O house of Israel, pass by all of you and see'. 1bB or delete it: see William L. Holladay, 'Amos VI IB^: A Suggested Solution', VT 22 (1972), pp. 107-10. Andersen and Freedman (Amos, pp. N~I2T ITD as locative: 'they have come for themselves to the house of Israel'. I agree with Wolff that 'the house of Israel' is the subject of the sentence: but the 'house of Israel' does not come to the nations (Wolff, Amos, p. 271) but to Judah's prominent leaders.

Thus the received text is preserved intact, updated and made useful and relevant to a different historical era. The best argument that Amos is a written text is the evidence of an anonymous person who saw that the seven poems belonged together as a unity but changed the structure to give the text new meaning and application. Amos's composition is not relegated to the past but is made relevant to the present by reworking and transforming its content. The editorial version shows how written tradition is developed and reflects the growth in understanding of Amos's prophecy over the course of time.

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