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 mild of recent and infrequently arguable historic techniques to the Bible. Amos is learn because the literary manufactured from the Persian-era neighborhood in Judah. Its representations of divine-human communique are investigated within the context of the traditional writers' personal position as transmitters and shapers of non secular traditions. Amos's striking poetry expresses legendary conceptions of divine manifestation and a strategy of destruction and game of the cosmos which finds that in the back of the appearances of the wildlife is a heavenly, cosmic temple.
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Additional resources for Amos and the Cosmic Imagination (Society for Old Testament Study Monographs)
Example text
In Amos 9:1–2, the prophet is implicated in the destructive action of God himself destroying the cosmos before its eventual recreation. That recreation fulfils the prophet’s own earlier pleas for mercy (Amos 7:1–6). Although the text of Amos displays a brilliant literary progression, it has little in the way of chronological exposition to guide the reader. Rather, one is treated to a series of oracles, vignettes and surreal visions in which diverse past, present, future and trans-historical realities are juxtaposed.
Elmore, Dravidian Gods in Modern Hinduism (Lincoln, NE: 1915), pp. 119–20. 85 32 AMOS AND THE COSMIC IMAGINATION the sacrificial animal and he is treated as such. 90 In many cases, confused temporality in biblical literature is explicable in terms of redactional activity. It remains possible, however, that some of this confusion is the result of embodying mythic prototypes within historically situated exemplars. So, too, is this observed with other motifs and ideas. In Amos 2:12, one finds a complaint concerning Israel’s history of silencing prophecy.
The Old and Middle Kingdom (Berkeley: University of California Press, 1973), pp. 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.
