By James R. Linville
Acknowledged to comprise the phrases of the earliest of the biblical prophets (8th century BCE), the "Book of Amos" is reinterpreted by means of James Linville in gentle of recent and occasionally arguable ancient methods to the Bible. Amos is learn because the literary made of the Persian-era neighborhood in Judah. Its representations of divine-human verbal exchange are investigated within the context of the traditional writers' personal position as transmitters and shapers of non secular traditions. Amos's impressive poetry expresses legendary conceptions of divine manifestation and a technique of destruction and sport of the cosmos which finds that in the back of the appearances of the wildlife is a heavenly, cosmic temple.
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Extra resources for Amos and the Cosmic Imagination (Society for Old Testament Study Monographs)
Terriﬁed, Jacob declares that the place where he had the vision of the ascending and descending angels the ladder or stepped ramp and where the deity appeared beside him is none other than the ‘House of God’ and the ‘Gate of Heaven’ (v. 17). This is the aetiology of how the sacred site of Bethel, the ‘House of El (God)’, received its name. Amos, of course, has something to say about the corruption at this shrine and will learn ﬁrst hand how God’s ownership of this house has been usurped (see especially Amos 7:10–17).
16–37. Of course, this does not mean there was no ‘historical Israel’. Davies, In Search, clearly delineates between the biblical and historical Israels, as well as ‘ancient Israel’, the academic construct. ) Prophecy in Its Ancient Near Eastern Context: Mesopotamian, Biblical, and Arabian Perspectives (Symposium; Atlanta: Society of Biblical Literature, 2000); Martti Nissinen, References to Prophecy in Neo-Assyrian Sources (SAAS, 7; Helsinki: Neo-Assyrian Text Corpus Project, 1998); Ehud Ben Zvi and Michael H.
129. 21 Philip R. Davies, In Search of Ancient Israel (JSOTSup, 148; Shefﬁeld: Shefﬁeld Academic Press, 1992), pp. 36–40. See, too, Ben Zvi, ‘Studying Prophetic Texts’, and David Henige, ‘In Good Company: Problematic Sources and Biblical Historicity’, JSOT 30 (2005): 29–47. 22 Robert P. Carroll, ‘Jewgreek Greekjew: The Hebrew Bible is All Greek to Me. Reﬂections on the Problematics of Dating the Origins of the Bible in Relation to Contemporary Discussions of Biblical Historiography’, in Lester L.