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By James R. Linville

Acknowledged to include the phrases of the earliest of the biblical prophets (8th century BCE), the "Book of Amos" is reinterpreted through James Linville in gentle of latest and infrequently debatable ancient methods to the Bible. Amos is learn because the literary manufactured from the Persian-era group in Judah. Its representations of divine-human verbal exchange are investigated within the context of the traditional writers' personal function as transmitters and shapers of spiritual traditions. Amos's amazing poetry expresses legendary conceptions of divine manifestation and a technique of destruction and activity of the cosmos which unearths that in the back of the appearances of the wildlife is a heavenly, cosmic temple.

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The next verse recalls how he built his sanctuary like the high heavens and the eternal earth. Jeremiah 3:17 calls 94 See the lengthy discussion in Paas, Creation, pp. 198–326, and the bibliography there. Paas, ‘Seeing and Singing’, relates these passages to the five vision reports in Amos. 95 Paas, Creation, pp. 88–9. 97 Psalm 24:7–9 calls on the ‘gates’ and ‘eternal doors’ to lift their heads up high to allow the ‘King of Glory’ to enter. This is clearly associating the ‘mountain of Yahweh’ that the righteous could visit with a primordial temple.

139–45. I am grateful to Scott Noegel for bringing this text to my attention. 41 Lechtheim, Egyptian Literature, p. 139. 42 Lechtheim, Egyptian Literature, p. 134. 43 This is a far superior historical model than the ‘transcript’ model so often employed. Not as brief, but still quite concise, is Richard James Coggins’s volume on Joel and Amos in the New Century Bible Commentary series. 44 Dines and Coggins are among a group of scholars who emphasize the social production of literature attributed to prophets and not the social phenomenon of prophecy itself.

Brill, 2003), pp. 176–7. 32 Paas argues that, despite the probability of some literary shaping and expansion by later editors, it is a reasonable assumption that the book of Amos goes back to a prophet by that name. 33 Again, however, there is confusion between historical personages and books as historical artefacts. Oswald Loretz, who argues that prophecy in the ancient Near East involved relatively short divine messages in sharp contrast to the lengthier texts attributed to the biblical prophets, attempted a rather different route to interpretation in 1992.

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