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 by way of James Linville in mild of latest and occasionally arguable historic ways to the Bible. Amos is learn because the literary made of the Persian-era group in Judah. Its representations of divine-human communique are investigated within the context of the traditional writers' personal function as transmitters and shapers of non secular traditions. Amos's amazing poetry expresses legendary conceptions of divine manifestation and a means of destruction and sport of the cosmos which unearths that at the back of the appearances of the flora and fauna is a heavenly, cosmic temple.
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Extra resources for Amos and the Cosmic Imagination (Society for Old Testament Study Monographs)
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.
In the same volume, James L. Crenshaw, ‘Transmitting Prophecy Across Generations’, pp. 31–44 (31–2), comments that the axiom that the biblical prophets addressed historical situations is inadequate because it is an obstacle in viewing the transmission of the literature. See also Philip R. ) Prophets and Paradigms: Essays in Honor of Gene M. Tucker (JSOTSup, 229; Shefﬁeld: Shefﬁeld Academic Press, 1996), pp. 48–62; Ben Zvi, ‘Studying Prophetic Texts’. 46 Christopher R. Seitz, ‘The Divine Council: Temporal Transition and the New Prophecy in the Book of Isaiah’, JBL 109 (1990): 229–47 (234).
Linville, Israel in the Book of Kings: The Past as a Project of Social Identity (JSOTSup, 272; Shefﬁeld, Shefﬁeld Academic Press, 1998). 27 James R. Linville, ‘Visions and Voices: Amos 7–9’, Bib 80 (1999): 22–42 (41–2). A ‘frame break’ like this can also occur within a book at the end of an episode of particular importance: notice that the closing descriptions of the great gathering at the dedication of Solomon’s temple in 1 Kgs 8:65 in which the king celebrated the feast before ‘Yahweh our god’.
Amos and the Cosmic Imagination (Society for Old Testament Study Monographs) by James R. Linville