The hill of Samaria is separated from the surrounding mountains (Amos iii.
I dated Amos Croft when I was a girl.
In the meantime the Six Nations (in 1768) had repudiated their sale of the region to the Susquehanna Company and had sold it to the Penns; the Penns had erected here the manors of Stoke and Sunbury, the government of Pennsylvania had commissioned Charles Stewart, Amos Ogden and others to lay out these manors, and they had arrived and taken possession of the block-house and huts at Mill Creek in January 1769.
Alike (Amos viii.
Amos Lawrence >>
Harper, Amos and Hosea (Internat.
Both these documents are considered to have originated in the Northern kingdom, Israel, where also in the 8th century appeared the prophets Amos and Hosea.
But their bishop, John Amos Comenius (1592-1672), held them together.
13; Amos viii.
" Amos and Hosea," p. 222).
27); Amos viii.
The existence of the purer and larger conception of Yahweh's character and power before the advent of Amos indicates that the transition from the past was not so sudden as Wellhausen's graphic portrayal in the 9th edition of this Encyclopaedia (art.
This was precisely what was happening among the northern states, and Amos foresaw that this might eventually be Israel's doom.
This problem of religion was solved by Amos and by the prophets who succeeded him through a more exalted conception of Yahweh and His sphere of working, which tended to detach Him from His limited realm as a national deity.
Amos exhibited Him to his countrymen as lord of the universe, who made the seven stars and Orion and turns the deep midnight darkness into morning.
But Amos went beyond this.
Sacrifice, as this prophet, like his successor Jeremiah, insisted (Amos v.
11-17), Amos denounced the nonethical ceremonial formalism of his countrymen which then prevailed (chap. v.
In Isaiah both aspects - divine universal sovereignty and justice, taught by Amos, and divine loving-kindness to Israel and God's claims on His people's allegiance, taught by Hosea - are fully expressed.
The religion of the Hebrew race - properly the Jews - now enters on a new stage, for it should be observed that it was Amos, Isaiah and Micah - prophets of Judah - who laid the actual foundations.
Unlike Amos and Micah, Isaiah was not only the prophet of denunciation but also the prophet of hope.
It is not to be supposed that either Amos or Isaiah would have countenanced the total suppression of all sacrificial observance.
This involved an entire reconstruction of theological ideas which went beyond even the reconstructions of Amos and Isaiah.
It is the necessary corollary to the teaching of Amos, that God is the righteous lord of all the world.
The Deutero-Isaiah closes a great prophetic succession, which begins with Amos, continues in Isaiah in even greater splendour with the added elements of hope and Messianic expectation, and receives further accession in Jeremiah with his special teaching on inward spiritual and personal religion which constituted the new covenant of divine grace.
Nowhere in the Old Testament does the doctrine taught by Amos of Yahweh's universal power and sovereignty 1 Viz.
It is, of course, true that the ethical conception of sin as violation of righteousness and an act of rebellion against the divine righteous will had been developed since the days of Amos and Isaiah; but, as we have already observed, cultus and prophetic teaching were separated by an immense gulf, and in spite of the reformation of 621 B.C. still remain separated.
We have taken due note of Amos, who unfolded the character of Yahweh as universal righteous sovereign; and also the sublime portrayal of His exalted nature in Isa.
To his Commentary on Amos and Hosea (I.
The predictions of these chapters have no affinity either with the prophecy of Amos, Hosea and Isaiah, or with that of Jeremiah.
Were ascribed to a contemporary of Amos and Hosea, about the middle of the 8th century B.C., because Ephraim is mentioned as well as Judah, and Assyria along with Egypt (x.
In Amos vi.
Presumably therefore his social rank was far above that of Amos and Micah; certainly the high degree of rhetorical skill displayed in his discourses implies a long course of literary discipline, not improbably in the school of some older prophet (Amos vii.
There are cogent reasons for placing Joel either earlier or later than the great series of prophets extending from the time when Amos first proclaimed the approach of the Assyrian down to the Babylonian exile.
But it is further obvious that Joel has no part in the internal struggle between spiritual Yahweh-worship and idolatry which occupied all the prophets from Amos to the captivity.
The purity of the style is also urged, and a comparison of Amos i.
16), and Amos ix.
18), has been taken as proving that Amos knew our book.
These were recent events in the time of Joash, and in like manner the Phoenician slave trade in Jewish children is carried back to an early date by the reference in Amos i.
Gaza in fact was a slave emporium as early as the time of Amos (i.