By James R. Linville
Stated to include the phrases of the earliest of the biblical prophets (8th century BCE), the "Book of Amos" is reinterpreted via James Linville in mild of latest and infrequently arguable old ways to the Bible. Amos is learn because the literary fabricated from the Persian-era group in Judah. Its representations of divine-human conversation are investigated within the context of the traditional writers' personal position as transmitters and shapers of spiritual traditions. Amos's outstanding poetry expresses legendary conceptions of divine manifestation and a strategy of destruction and sport of the cosmos which finds that in the back of the appearances of the flora and fauna is a heavenly, cosmic temple.
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Additional info for Amos and the Cosmic Imagination (Society for Old Testament Study Monographs)
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. Michael H. Floyd writes that scholars must differentiate the history of prophecy from the history of the prophetic books; as well, he asserts that the history of prophecy is not the same thing as the history of the books of prophecy.
99 A negative sense of cultic ‘planting’ is the erection of Asherah symbols, cf. the ban on this practice in Deut. 16:21. 100 Levenson, ‘Temple and World’, p. 289. But see Hab. 3:3 in which God’s splendour ‘ﬁlls’ the earth. 101 Levenson, ‘Temple and World’, pp. 289–90. 97 AMOS AMONG THE HISTORIANS, MYTHMAKERS AND POETS 35 As noted in the previous chapter, the word ‘north’ is sometimes also used as a name for Zion, as in Ps. 48:3 (Eng. v. 2). ‘Zaphon’, however, is also the sacred mountain of Ugarit, home of the god El.
The result was an increased emphasis on books whose origins were thought to be divine. 62 This open-endedness, however, may have led to applicability of the texts to new and different situations, thus providing reasons to preserve the texts as a living tradition, not to mention efforts by interested parties to claim to have the ‘proper’ interpretations. 63 Ben Zvi bases his notion of the ‘brokers of divine knowledge’ on the model of Deut. 17:18 and Ezra 3:4. They presumably were at least partially accepted: they could not exist on their own, requiring certain resources to function.
Amos and the Cosmic Imagination (Society for Old Testament Study Monographs) by James R. Linville