By James R. Linville
Stated to comprise the phrases of the earliest of the biblical prophets (8th century BCE), the "Book of Amos" is reinterpreted by way of James Linville in gentle of latest and infrequently arguable ancient methods to the Bible. Amos is learn because the literary made from the Persian-era group 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 spiritual traditions. Amos's awesome poetry expresses legendary conceptions of divine manifestation and a technique of destruction and activity of the cosmos which unearths that at the back of the appearances of the wildlife is a heavenly, cosmic temple.
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Extra info for Amos and the Cosmic Imagination (Society for Old Testament Study Monographs)
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. Amos is a post-exilic production based on the collection of the vision reports and a diversity of other material dealing with the fall of the northern kingdom. This provides a paradigm of the fall of Judah and the Babylonian exile. 35 This is a direction that a number of scholars have since travelled and it is a path that I will journey down as well.
356. 75 AMOS AMONG THE HISTORIANS, MYTHMAKERS AND POETS 29 natural and divine realms employing traditional oral or literary motifs, plots and styles and forms. The events and characters in mythology create a symbolic universe through which the community might understand or even question the foundational patterns of a meaningful life. The setting is often primordial, but in some instances may be seen as trans-historical, or paradigmatic despite being dateable within the society’s own sense of its past.
Paas, however, criticizes Loretz for ignoring some key issues in such comparisons. Above all, Loretz has mistakenly compared a prophetic book with prophetic utterances in concluding that the book of Amos must be far younger than the prophet Amos. Paas also complains that Loretz repeats the tenuous assumption that shorter oracles are necessarily older and fails to take into account the possibility of unique cultural developments within Israel. 36 While Paas is justiﬁed in some of these criticisms, his acceptance of the relevance of sociological research and claims that a ‘prophet was not a literary creation but he functioned in a broader social context’ leaves him on less solid ground.