Amos (Embark Series)
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Notes on Amos 202 1 Edition Dr
Notes on Amos 202 1 Edition Dr. Thomas L. Constable TITLE AND WRITER The title of the book comes from its writer. The prophet's name means "burden-bearer" or "load-carrier." Of all the 16 Old Testament writing prophets, only Amos recorded what his occupation was before God called him to become a prophet. Amos was a "sheepherder" (Heb. noqed; cf. 2 Kings 3:4) or "sheep breeder," and he described himself as a "herdsman" (Heb. boqer; 7:14). He was more than a shepherd (Heb. ro'ah), though some scholars deny this.1 He evidently owned or managed large herds of sheep, and or goats, and was probably in charge of shepherds. Amos also described himself as a "grower of sycamore figs" (7:14). Sycamore fig trees are not true fig trees, but a variety of the mulberry family, which produces fig-like fruit. Each fruit had to be scratched or pierced to let the juice flow out so the "fig" could ripen. These trees grew in the tropical Jordan Valley, and around the Dead Sea, to a height of 25 to 50 feet, and bore fruit three or four times a year. They did not grow as well in the higher elevations such as Tekoa, Amos' hometown, so the prophet appears to have farmed at a distance from his home, in addition to tending herds. "Tekoa" stood 10 miles south of Jerusalem in Judah. Thus, Amos seems to have been a prosperous and influential Judahite. However, an older view is that Amos was poor, based on Palestinian practices in the nineteenth century. -
International Bible Lessons Commentary Amos 6:1-14 English Standard Version
International Bible Lessons Commentary Amos 6:1-14 English Standard Version International Bible Lessons Sunday, June 21, 2015 L.G. Parkhurst, Jr. The International Bible Lesson (Uniform Sunday School Lessons Series) for Sunday, June 21, 2015, is from Amos 6:1-14. Please Note: Some churches will only study Amos 6:4-8, 11-14. Questions for Discussion and Thinking Further follow the verse-by-verse International Bible Lesson Commentary. Study Hints for Discussion and Thinking Further discusses Questions for Discussion and Thinking Further to help with class preparation and in conducting class discussion: these hints are available on the International Bible Lessons Commentary website along with the International Bible Lesson that you may want to read to your class as part of your Bible study. A podcast for this commentary is also available at the International Bible Lesson Forum. International Bible Lesson Commentary Amos 6:1-14 (Amos 6:1) “Woe to those who are at ease in Zion, and to those who feel secure on the mountain of Samaria, the notable men of the first of the nations, to whom the house of Israel comes! Amos preached during the reign of King Jeroboam II [786 BC-746 BC], perhaps for only one year, which was all that would be necessary, perhaps because Amaziah told Amos to stop preaching (see Amos 5:10 and Amos 7:10-17). God condemned both Zion (Jerusalem) and Samaria (capital of the Kingdom of Israel) for their pride. At the time of Amos’ preaching, both kingdoms were powerful and prosperous compared to their neighboring nations. -
The Book of Joel: Anticipating a Post-Prophetic Age
HAYYIM ANGEL The Book of Joel: Anticipating a Post-Prophetic Age Introduction OF THE FIFTEEN “Latter Prophets”, Joel’s chronological setting is the most difficult to identify. Yet, the dating of the book potentially has significant implications for determining the overall purposes of Joel’s prophecies. The book’s outline is simple enough. Chapters one and two are a description of and response to a devastating locust plague that occurred in Joel’s time. Chapters three and four are a prophecy of consolation predict- ing widespread prophecy, a major battle, and then ultimate peace and pros- perity.1 In this essay, we will consider the dating of the book of Joel, the book’s overall themes, and how Joel’s unique message fits into his likely chronological setting.2 Dating Midrashim and later commentators often attempt to identify obscure figures by associating them with known figures or events. One Midrash quoted by Rashi identifies the prophet Joel with the son of Samuel (c. 1000 B.C.E.): When Samuel grew old, he appointed his sons judges over Israel. The name of his first-born son was Joel, and his second son’s name was Abijah; they sat as judges in Beer-sheba. But his sons did not follow in his ways; they were bent on gain, they accepted bribes, and they subvert- ed justice. (I Sam. 8:1-3)3 RABBI HAYYIM ANGEL is the Rabbi of Congregation Shearith Israel. He is the author of several books including Creating Space Between Peshat & Derash: A Collection of Studies on Tanakh. 21 22 Milin Havivin Since Samuel’s son was wicked, the Midrash explains that he must have repented in order to attain prophecy. -
Week 9 – Amos Connect: Choose 1 Connect Question and Discuss for 5
Week 9 – Amos Connect: choose 1 Connect question and discuss for 5-7 minutes. Describe where you have seen justice and righteousness prevail—where what is wrong is made right. Name one person you would like to have dinner with, past or present, real or fiction, and why. Read these passages aloud: Amos 2:6-3:15- God’s Judgment on Israel Amos 5:21-24 - The Day of the LORD, a dark day Amos 6:11-14 – God’s punishment of Israel Amos 7:14-17- Amos’ call. Amos 9:11-12 – Restoration of David’s kingdom Engage the text as a group: 1. What do you observe? God has strong words for Israel’s religious practices: “I hate, I despise your festivals…” 2. What questions do you have of these texts? E.g.) Why would Israel equate economic prosperity with God’s favor? Why weren’t keeping the religious practices themselves enough? Why does Amos matter? Amos matters because it shows us how deeply God cares for the lowly, the downtrodden, the oppressed, the marginalized. The book of Amos shows us that Israel taking material prosperity or economic security to equal God’s favor and approval was wrong. In Amos, God condemns the practices of Israel that built up wealth for itself and the 1% that hoarded it at the expense of the poor, while God shows compassion for the poor who are being oppressed because of the practices of the wealthy. If you live in the United States, you live in right now the most militarily powerful country in the world and the richest nation on earth. -
This Complimentary Copy of the Book of Joel Is from the CEB Study Bible, a Recommended Resource for Covenant Bible Study
This complimentary copy of the book of Joel is from The CEB Study Bible, a recommended resource for Covenant Bible Study. Several hundred leading biblical scholars were involved with the Common English Bible translation and as contributors to The CEB Study Bible. The Editorial Board includes Joel. B. Green (Fuller Theological Seminary), Seung Ai Yang (Chicago Theological Seminary), Mark J. Boda (McMaster Divinity College), Mignon R. Jacobs (Fuller Theological Seminary), Matthew R. Schlimm (University of Dubuque), Marti J. Steussy (Christian Theological Seminary), along with Project Director Michael Stephens and Associate Publisher Paul N. Franklyn. Features of The CEB Study Bible include: • Biblical text in the readable, reliable, and relevant Common English Bible translation • Major articles give readers an in-depth foundation from which to approach this unique resource: The Authority of Scripture (Joel Green), How We Got Our Bible (Daniel G. Reid), Guidelines for Reading the Bible (Brian D. Russell), Chronology of the Bible (Pamela J. Scalise), and The Unity of the Bible (Marianne Meye Thompson) • In-depth sidebar articles • Verse-by-verse study notes • An introduction of each book helps readers see its structure and find significant sections • 21 full-color maps from National Geographic, with indexes • Additional in-text maps and informational charts • Comprehensive concordance • More than 200 full-color illustrations, photographs, maps, and charts You may visit CEBStudyBible.com to see the latest bindings and find out more about the features, the CEB translation, and our contributors. JOEL The book of Joel is placed second in the Minor As with other prophets, Joel sees the Lord Prophets, which are also called the Book of the at work in the circumstances of his day and Twelve. -
Amos 8: 1-12 Disturbing the Peace
Sunday, July 21, 2019 Proper 11 (Yr C) - Amos 8: 1-12 Disturbing the Peace Consolations and Desolations - At the close of every weekly meeting of the Men’s Group, we go around the table and mention our Highs and Lows, our Consolations and Desolations (as Ignatius of Loyola called them); those places where we found God and those in which God seems to be absent. - If the Men’s Group had a spiritual director, he or she might help us keep in mind that sometimes what we see as consolations are, in fact desolations • And that is what we find in the Book of Amos: - The wealthy people of Bethel of the Kingdom of Israel were certain that they were living in in a time of Consolation (that God was blessing their lives), when, in reality, as Amos tells them, what they are living in is a time of utter and complete desolation. - And yet, in this desolation, there is some hope, and we’ll see that later on. - But first, let’s look at Amos, the prophet himself and his times, and that ought to give us a more clearer understanding of how the people of Bethel mixed up their consolations and desolations. !1 of !9 Sunday, July 21, 2019 Amos of Tekoa - Amos was a shepherd and fig grower from Tekoa, a small town 5 miles south of Jerusalem, that sat upon a hill that rose above two valleys that descend to the Dead Sea. • Tekoa was a part of the southern Kingdom of Judah, but the marketplace for the wool from sheep of Amos was in Bethel a 2 ½ days journey away in the northern Kingdom of Israel. -
Prophecy and Enervation in the American Political Tradition
City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 10-2014 Right Without Might: Prophecy and Enervation in the American Political Tradition Jonathan Keller Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/358 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] RIGHT WITHOUT MIGHT: PROPHECY AND ENERVATION IN THE AMERICAN POLITICAL TRADITION by JONATHAN J. KELLER A dissertation submitted to the Graduate Faculty in Political Science in partial fulfillment of the requirements for the degree of Doctor of Philosophy, The City University of New York 2014 © 2014 JONATHAN J. KELLER All Rights Reserved ii This manuscript has been read and accepted for the Graduate Faculty in Political Science in satisfaction of the dissertation requirement for the degree of Doctor of Philosophy. PROFESSOR COREY ROBIN _______________ __________________________________________ Date Chair of Examining Committee PROFESSOR ALYSON COLE _______________ __________________________________________ Date Executive Officer PROFESSOR ANDREW J. POLSKY PROFESSOR THOMAS HALPER PROFESSOR BRYAN TURNER PROFESSOR NICHOLAS XENOS __________________________________________ Supervisory Committee THE CITY UNIVERSITY OF NEW YORK iii Abstract RIGHT WITHOUT MIGHT: PROPHECY AND ENERVATION IN THE AMERICAN POLITICAL TRADITION by JONATHAN J. KELLER Adviser: Professor Corey Robin This dissertation examines the ways Old Testament prophecy has influenced American political thought and rhetoric. Although political scientists have long recognized the impact of the Scriptures on the ways Americans express and think about themselves, they have misunderstood this important part of America’s political tradition. -
Pdf Israelian Hebrew in the Book of Amos
ISRAELIAN HEBREW IN THE BOOK OF AMOS Gary A. Rendsburg 1.0. The Location of Tekoa The vast majority of scholars continue to identify the home vil- lage of the prophet Amos with Tekoa1 on the edge of the Judean wilderness—even though there is little or no evidence to support this assertion. A minority of scholars, the present writer included, identifies the home village of Amos with Tekoa in the Galilee— an assertion for which, as we shall see, there is considerable solid evidence. 1.1. Southern Tekoa The former village is known from several references in Chroni- cles, especially 2 Chron. 11.6, where it is mentioned, alongside Bethlehem, in a list of cities fortified by Rehoboam in Judah. See also 2 Chron. 20.20, with reference to the journey by Jehosha- to the wilderness of Tekoa’.2‘ לְמִדְב ַּ֣ר תְקֹ֑וע phat and his entourage The genealogical records in 1 Chron. 2.24 and 4.5, referencing a 1 More properly Teqoaʿ (or even Təqōaʿ), but I will continue to use the time-honoured English spelling of Tekoa. 2 See also the reference to the ‘wilderness of Tekoa’ in 1 Macc. 9.33. © 2021 Gary A. Rendsburg, CC BY 4.0 https://doi.org/10.11647/OBP.0250.23 718 New Perspectives in Biblical and Rabbinic Hebrew Judahite named Tekoa, may also encode the name of this village. The name of the site lives on in the name of the Arab village of Tuquʿ and the adjoining ruin of Khirbet Tequʿa, about 8 km south of Bethlehem.3 1.2. -
Qumran Hebrew (With a Trial Cut [1Qs])*
QUMRAN HEBREW (WITH A TRIAL CUT [1QS])* Gary A. Rendsburg Rutgers University One would think that after sixty years of studying the scrolls, scholars would have reached a consensus concerning the nature of the language of these texts. But such is not the case—the picture is no different for Qumran Hebrew (QH) than it is for identifying the sect of the Qum- ran community, for understanding the origins of the scroll depository in the caves, or for the classification of the archaeological remains at Qumran. At first glance, this is a bit difficult to comprehend, since in theory, at least, linguistic research should be the most objective form of scholarly inquiry, and the facts should speak for themselves—in contrast to, let’s say, the interpretation of texts, where subjectivity may be considered necessary at all times. But as we shall see, even though the data themselves are derived from purely empirical observation, the interpretation of the linguistic picture that emerges from the study of Qumran Hebrew has no less a range of options than the other subjects canvassed during this symposium. Before entering into such discussion, however, let us begin with the presentation of some basic facts. Of the 930 assorted documents from Qumran, 790, or about 85% of them are written in Hebrew (120 or about 13% are written in Aramaic, and 20 or about 2% are written in Greek). Of these 930, about 230 are biblical manuscripts, which * It was my pleasure to present this paper on three occasions during calendar year 2008: first and most importantly at the symposium entitled “The Dead Sea Scrolls at 60: The Scholarly Contributions of NYU Faculty and Alumni” (March 6), next at the “Semitic Philology Workshop” of Harvard University (November 20), and finally at the panel on “New Directions in Dead Sea Scrolls Scholarship” at the annual meeting of the Association of Jewish Studies held in Washington, D.C. -
THE PALINDROMIC DEAD SEA SCROLLS Pent Feigns but God Is N LIVE NOT 0 Almighty Del MOOD SEV ERE HOWARD RICHLER Displays Zen Cote St
150 REV ILED I I THE PALINDROMIC DEAD SEA SCROLLS pent feigns but God is n LIVE NOT 0 Almighty del MOOD SEV ERE HOWARD RICHLER displays zen Cote St. Luc, Quebec, Canada EVE DAMNED as God evict Many Biblical scholars are expecting a bombshell with the recent release of previously- unpublished documents of the Dead Sea Scrolls. CAIN, A MOl They will not be disappo i nted i.n discove ring that there another Abel in a cl document which traces the l1istory of the Bible in palindromic form. HA' ON' ON' Not only is thi.s document written palindromically, but it is writ of Arc, is ir ten in English palindromes. WAS IT ARA One should not be totally surprised at this revelation, for there the seventh are indications of the favored status of English; it has become a double-tak the lingua franca for a reason. Just as the Jews were the Chosen People, English has become the Chosen Language, supplanting "PEE? WE E Hebrew and Aramaic. his uncle A Genesis 17) J The facts speak for themselves. Examine the Biblica1 names Eve, Hannah, Asa , Adam, Anna, Onan. Ahab, Mo ses, Annas and PA'S A SAP' Jesus. All these names a re e ither palindromes o r near-palindromes' his two dauf Wa s not Joshua the son of Nun ? Was not David the son of Jesse? so the elde~ Wa s not Janna the great-grea t-grea t-grandfather of Jesus? Was drunk he w( not Aram the great-great-great-great-grandson of Abraham? The girls bear s Biblica1 place-names Eden, Canaan, Tarsus, Gaza, Cana and Ararat i tes. -
1 2 12/30/15 Amos 1-2 the Opening Two Chapters of the Book of Amos
1 2 12/30/15 3. Moab. Jer. 48 Amos 1-2 4. Ammon. Jer. 49:1 5. Edom. Jer. 49:7 The opening two chapters of the book of Amos 6. Damascus. Jer. 49:23 contain eight judgments to the Gentiles nations, 7. Kedar. Jer. 49:28 two of them are Judah and Israel. 8. Hazor. Jer. 49:28 * The reason being was that they were living like 9. Elam. Jer. 49:34 the Gentile nations all around them, therefore 10. Babylon. Jer. 50-51 Yahweh would judge them likewise! Ezekiel has the future judgment of the Gentile But Amos is not unique or alone in proclaiming nations. Ezk. 25-32 the judgment against the nations of the world. 1. Ammon, Moab, Edom, Philistia. Ezk 25 2. Tyrus and Zion. Ezk. 26-28 Isaiah has the judgment of ten burdens on the 3. Egypt. Ezk. 29-32 nations. Is. 13-23 4. The Judgment of Edom. Ezk. 35 1. The burden of Babylon. Is. 13-14:27 5. The judgment of Gog. Ezk. 38-39 2. The burden of Philistine. Is. 14:28-32 3. The burden of Moab. Is. 15-16 The divisions- J. Sidlow Baxter 4. The burden of Damascus. Is. 17-18 I. Judgment of the nations-eight burdens. 5. The burden of Egypt. Is. 19-20 Amos 1-2 6. The burden of Desert of the sea. Is. 21:1-10 II. Judgment of Israel-three sermons. Amos 7. The burden of Duma or Edom. Is. 21:11-12 3-6 8. The burden of Arabia. -
The Dead Sea Scrolls and the Bible
The Dead Sea Scrolls and the Bible James C. VanderKam WILLIAM B. EERDMANS PUBLISHING COMPANY GRAND RAPIDS, MICHIGAN / CAMBRIDGE, U.K. © 2oi2 James C. VanderKam AU rights reserved Published 2012 by Wm. B. Eerdmans Publishing Co. 2140 Oak Industrial Drive N.E., Grand Rapids, Michigan 49505 / P.O. Box 163, Cambridge CB3 9PU U.K. Printed in the United States of America 18 17 16 15 14 13 12 7654321 Library of Congress Cataloging-in-Publication Data VanderKam, James C. The Dead Sea scrolls and the Bible / James C. VanderKam. p. cm. "Six of the seven chapters in The Dead Sea scrolls and the Bible began as the Speaker's Lectures at Oxford University, delivered during the first two weeks of May 2009" — Introd. Includes bibliographical references. ISBN 978-0-8028-6679-0 (pbk.: alk. paper) L. Dead Sea scrolls. 2. Dead Sea scrolls — Relation to the Old Testament. 3. Dead Sea scrolls — Relation to the New Testament. 4. Judaism — History — Post-exilic period, 586 B.c-210 A.D. I. Title. BM487.V255 2012 22i.4'4 — dc23 2011029919 www.eerdmans.com Contents INTRODUCTION IX ABBREVIATIONS XÜ ι. The "Biblical" Scrolls and Their Implications ι Number of Copies from the Qumran Caves 2 Other Copies 4 Texts from Other Judean Desert Sites 5 Nature of the Texts 7 General Comments 7 The Textual Picture 9 An End to Fluidity 15 Conclusions from the Evidence 15 New Evidence and the Text-Critical Quest 17 2. Commentary on Older Scripture in the Scrolls 25 Older Examples of Interpretation 28 In the Hebrew Bible 28 Older Literature Outside the Hebrew Bible 30 Scriptural Interpretation in the Scrolls 35 ν Continuous Pesharim 36 Other Forms of Interpretation 38 Conclusion 47 3.