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Abridged notes I ID’s 12. Kaphtor – Original home of the Plishtim, before they immigrated to the southern coast of EY. They left around the 12th century BCE and when Amos speaks four hundred years later, apparently the reference is still understood. 7) Amaziah is the head priest in the northern temple at Bet El. Amos approaches him and lambasts him for bringing all these sacrifices while poor people are being neglected, and Amaziah gets very angry with Amos and tells him to leave. Uzziah- (8th C) king of Israel attacks coastal pilishtim cities as well as amon, takes over Eilat – establishes forts and fortified route, and enacts trade taxes, which generated a lot of money.

5. Tekoa‘- Amos’s city of origin, in the southern kingdom near bet-lechem but very close to the northern kingdom, (radak mentions the possibility of another tekoa in the galil – but this is a minority view), a modern day yishuv in the gush.

6. Hazael- king of aram fights against both the northern and southern kingdoms (israel and yehuda), inscription at tel-dan mentions him and his military conquests against the north and south (mentioned in 1:4 – amos’s visions) 8) Bashan. Bashan is the land on the other side of the Jordan. It is the land that was desired by the 2.5 tribes in the time of Moshe, and it is conquered by Yeravam. Jeroboam- Son and successor of Yoash and 14th king of the Ancient Israel. Contemporaries with Amazziah and Uzziah(kings of Judah), and was victorious over the Syrians. He extended Israel’s borders to its former limits. (Very prosperous reign built on the trade of olive oil and wine.)

Bethel- Ancient town located in southern Judah. Bethel was an important cult-centre for the northern Kingdom of Israel following the break-up of the united kingdom of David and Solomon. The city was not destroyed in the Assyrian conquest but the cult centers were destroyed later by Josiah.

Shomron (Samaria)- Capital of the Israel kingdom. During the reign of the last king of the northern kingdom, invaded in 722/721 BC. When they established complete control over the capital city and the remainder of the northern kingdom. 9. Qir- The place where the Arameans were originally saved from. Amos (1:5) threatens that they will be sent back there because of their sins.

10. ‫גבי‬- Locusts. They are in Amos’ vision in Chapter 7. They are eating the vegetation of the people after the king already collected his crops

II 1) Amos =760 BCE. a. King of Judah = Uzziah i. Reigned for 52 years with co-regent b. King of Israel = Yeravam II i. Reigned for 40 years 1. Effective and successful kingdom c. Major Power = Damascus i. 796 – Assyria conquers Damascus ii. 745 – Tigla Pleser takes over entire mid-east. iii.  Amos Appears between these 2 dates. d. Uzziah built up Eilat (coastal city)  good for trade i. 8th C – conquering trade routes in Israel and Yehuda 1. Some people  very rich by charging taxes on the trade routes. 2. Others became very poor 3. economic rift arises e. Amos appears in time of political and economic success i. Focused on social/ethical injustices reforms 2) Uzziah built up Eilat (coastal city)  good for trade a. 8th C – conquering trade routes in Israel and Yehuda i. Some people  very rich by charging taxes on the trade routes. ii. Others became very poor iii. economic rift arises b. First time find luxury goods in Israel i. Rich build huge houses, while poor are ignored

ii. This is Amos’ main issue iii. Evidence from text: 1. Amos lambasts people for having luxuries like Marzeach, while ignoring poor iv. King explains that Marzeach are unnecessary luxuries that rich have at the expense of the poor. v. Amos 4:1, 6:5-7 c. Archeological i. Marzeach, bronze bowl, and ivory beds. ii. Large houses with stables iii. Rich  too rich iv. Poor  too poor v.  Amos upset that rich not taking care of themselves, while poor suffer. 3) Amos  3 visions a. First 2  G-d forgives Israel b. 3rd  He doesn’t i.  Anach in mids of Israel c. Pasuk 9: “… house of Yeravam will be destroyed by sword” i. This is what Amaziah is disturbed about d. Part 1 i. Amazia sends to Yeravam that Amos is against the King 1. Creating social unrest 2. Amazia’s messiage sent to ‘stir-up’ Yeravam. 3. Only mentions “threat” to King, not social injustices, etc e. Part 2 i. Amazia tells (using word Chozeh) Amos to prophesize in Yehudah. (2 options) 1. Telling Amos to go home b/c Amos is from Yehudah

2. Telling Amos to get away ii. Chozeh = prophet 1. Amazia is not denying or insulting Amos, just has different concerns a. Like Chizkiyahu and Yishayahu b. Or Bilaam and Balak c.  Doesn’t deny Amos’ legitimacy, just feels there’s more to life than G-d. 2. Verse 13, he tells Amos not to prophesize here (bethel) a. B/c it is the king’s sanctuary and royal house i. Feels that an attack on the Korbanot is an attack on the King 4) Verse 14, Amos replies that he is not a Navi, but a Herder and “dresser of sycamore trees” a. Amos contrasts himself with earlier prophets (“professional prophets”) i. He is simply a “chosen prophet”(chosen to give a message to Israel), but otherwise a normal person 1. He had no ‘training’ in prophecy b. Amos had specific jobs i. 1:1, herdsman (cattle) 1. Shows he is self-sufficient 2. Also, his cattle used in sacrifices a. Gives legitimacy b/c less Korbanot=less income for Amos ii. 7:14, herdsman (sheep (might be switched with above)) 1. Emphasizes self-sufficiency iii. 7:14: “dresser of sycamore trees” 1. Amos held 2 jobs like normal working person a.  Cares for people unlike Amazia who is the holy priest, not in touch with the average person b. Legitimacy  nothing to gain from prophecies, not asking for money

iv. (verse 15, Amos associates himself with King David to give himself more legitimacy) 5) 7-8 perek, 4 visions a. 1st i. Crops destroyed by locusts ii. King is responsible for society’s shortcomings b. 2nd i. Fire and destruction of agriculture ii. Tehom Raba meaning destruction that will not be able to overcome c. 3rd Anach – plumbline i. Division between people and G-d ii. Destruction of Temple and the people iii.  G-d will directly destroy the people, not indirectly like through their land and produce d. 4th i. Fruit basket does not seem scary 1. Amos does not protest ii. Might not be Kayitz, but “Keitz” meaning end. 1. Keitz is scary iii. First 3 deal with land and agriculture as a whole iv. Fruit basket = destruction at later stage 1. No going back e.  these visions have a common theme of agriculture, possibly b/c Amos was a man of the land f. First 2 visions, Amos asks G-d for forgiveness i. Seems that G-d wanted Amos to hold Him back, which he did g. 2 word plays i. Kayitz vs. Keitz

1. Reading differs in North vs. South 2. North = summer (fruits), South = end (total destruction) ii. Anach (plumb line) 1. In Acadian means tin-wall 2. 2nd Anach: says G-d put Anach within Israel a. Here Anach could read anochi i. Keeps pun b/c it’s same letters pronounced differently (works when written, not spoken) b.  G-d will place Himself in His nation and destroy. 6) 8 peoples addressed a. First most north, then most south, then 2nd most North, 2nd South… towards center i. Suspense to see Judah or Israel rebuked 1. Judah is first, but then Israel is bashed worse b. Aspect of tension, relief then surprise i. 7 is usually the climax in Tanach and Amos, so Israel is relieved to see it is not the 7th, but then is surprised to see the 8th nation, Israel, as the “true climax” ii. Seems Amos put nations in this order when writing prophecy 1. There are linking words/phrases of a nation to the one following it c. 7 is a unifying theme i. 7 initial peoples (followed by Israel) ii. Israel committed 7 sins iii. (Israel suffering 7 punishments) d. 3 occurs several times, such as in “for three sins…”, etc 7) Marzeach: feast banquet a. Amos speaks of excesses i. Ivory Beds ii. Meat

iii. Music iv. Wine v. Pure olive oil b. Marzeach was a common social institution i. Wealth was a prerequisite ii. Could be festive or used for mourning c. Luxurious role of ivory i. found ivory beds d. “first oil” i. Made w/o crushing, but with hot water e. Marzeach had a religious nature, which Amos does not mention i. Used in Pagan rituals ii. Amos focuses on social injustices, not pagan rituals, in order to not attack everything at once iii. Words Amos uses for lyre, bowl, anoint have religious connotations 1. subtly rebuking for religious abuse, but openly talking about social injustices 8) Yom Hashem, 2 ways to view it a. G-d tallies up all good and bad and judges accordingly b. G-d punishes Israel’s enemies and saves Jews c.  Amos: not saving of Jews, but punishment i. Jews are not special exception ii. It could be that they have a special relationship with G-d so they’re held to a higher standard than everyone else iii. Simile of man running away from lion, thought found shelter, but didn’t. 1. One tragedy follows another, and he is never safe 2. So too, the bad people may think they’re hiding, but no one is safe from G-d’s judgement 9) Amos’ explanation of Exodus of Egypt is unique from other places in Tanach

a. 9:7  Exodus is a regular event i. Jews are not special 1. Event similar to when G-d saved Philistines or Arameans b. 3:1-2  shows how Jews are a special nation to G-d. c.  2 statements seem contradictory d. (III. # 6) III. 1) Difference between early vs. classical (what ppl normally think a prophet is) prophets a. 5 distinctions i. Early prophecy was about the experience, and used music to attain it 1. Classical prophets simply received a message from G-d to tell the people ii. Early prophets were politically involved in establishing or changing Gov. 1. Classical prophets were more involved in social issues and policies iii. Early prophets were more like oracles, they knew trivial things, and could be easily verified 1. Classical prophets had a big message that took place over many years a. Therefore were harder to verify iv. Speech and actions of early prophets were recorded 1. Classicals were involved in literary activity a. They wrote down their speeches, which was unique to the classical prophet. v. Early prophets lived in North 1. Classical prophets lived in South b. Amos was a transitional figure i. He was the first classical prophet ii. Amazia tells Amos to get money for his prophecies, but he replies that he doesn’t need it b/c he’s a normal worker, just has a message from God to give to him.

iii. He converted his speeches to litereary works c. Prophecy changed probably b/c the people’s overall holiness was lowered, and there probably were no longer people of the same caliber to be on the level of the early prophets. 2) Part 1 is in III. # 2 a. Amos’ professional life i. Amos is a working man 1. he herds cattle (and sheep) and slashes sycamore trees ii. He is not part of the rich class, but of working class and is in touch with their problems iii. Has no desire to be like earlier prophets who took money for their prophecies 1. Rather he is a new type of prophet a. Doesn’t train for prophecy b. Self-sufficient c. Does not live at others’ expense d. Only works b/c he was told to deliver the word of G-d 3) 4 “puns” a. Rakhamav i. Could read “slaughtered the women” ii. Or “destroyed their mercy” iii.  in context seems to be talking about action (slaughtering), but then realize it is about the emotion iv. (first reading remains with the reader) b. Harot i. “ripped open pregnant women of Gilad” ii. “ripped through mountains of Gilad” iii.  in context we first think of image of pregnant woman. 1. Which stays with reader

c. Gaon Ya’akov i. “Hate pride of Ya’akov”  Nickname for Bnei Israel ii. Israel’s palaces 1. If this is correct, God does not hate all of Israel, but something within a. Their ostentatious wealth, political leadership, etc. iii.  sarcastic (pride) vs. actual greatness (palaces) iv. Once again, harsher meaning is the first one heard. d. Smeikhim L’lo Davar i. “Rejoicing over nothing” ii. “Rejoicing over (conquering) Lo Davar” iii.  The pun is harsh b/c shows that their victory is nothing to be proud of 1. Nothing special 4) 3 examples of 7+1 a. Perek 4 i. 7 punishments, then 8th is most extreme b. Perek 1 i. 6 nations then Judah=7th, then Israel is caugh by surprise as 8th 1. Makes words that much more powerful a. Enemies first, then Judah  Israel gets excited, only to realize that it might be the worst one c. Perek 3 i. 7 rhetorical questions asked, all similar. 8th comes and is most powerful 1. Lion’s roar is compared to G-d’s voice 2. This structure (7+1) increases impact of the comparison. d.  8th is a surprise i. 7 is nature, 8 is beyond nature and above expectations. 5) Tekoa is a few miles South of Jerusalem

a. Amos of from Judah, southern Kingdom b. (Radak (minority opinion) says Tekoa is in the north) c. Amos uses imagery of a lion (G-d comes “roaring” from Jerusalem) when giving North rebuke i. Could be personal attack on Yeravam who had a seal with a picture of a lion and his name on it (probably comparing himself to a lion) ii. Amos’ message is that he is not afraid of Jeroboam because G-d wants him to prophesy. iii. G-d will show Yeravam who is the ‘real’ lion. 6) 3 passages where Amos talks about Exodus a. 2:10 + 3:1-2 i. Took Jews out of Egypt b/c they’re a special nation b. 9:7 i. Jews are not special ii. Exodus was just like when G-d saved Philistines or Arameans iii. Now Jews are being told they’ll be punished just like other nations c.  They’re held to higher standards, but if they sin, they’ll be punished like everyone else d. This is another example of Amos spoiling the nation’s expectations that they think they will be saved (like Yom Hashem) 7) Amos regularly spoils the people’s expectations of their relationship to G-d a. 3:1-2 i. Speaks of taking out of Egypt ii. Does not describe Jews’ uniqueness, but the trouble they’re in b/c of not living up to G-d’s expectations b. 5:18-22 i. Jews think that Yom Hashem is a happy day of redemption from their enemies 1. Amos says it’s a scary day where G-d will punish the bad including Bnei Israel b/c they may be held to a higher standard. 2.  They’re not special if they don’t act it.

c. 9:7 i. G-d tells his people that they are like children of Cushites to Him. 1. Used to be special, but now since they rebelled, they are viewed as Cushite-like to Him (far away and not connected to Him). ii. He tries to distill in them a fear of commonness which is contrary to what they believe. IV 1) Gezer Calendar a. The text of the Gezer calendar is paleo-Hebrew script. i. It can be Phoenician which is similar to Hebrew. ii. This calendar was found in Gezer which is 30 miles northwest of Jerusalem. iii. It is from approximately 925 BCE. b. The words Lekesh and Kayitz are used in Amos’ visions in Chapters 7 and 8. The calendar helps us understand these two words and the agricultural cycle in Israel. i. Lekesh means ‘late planting’ and Kayitz means ‘summer fruit’. ii. Lekesh was vegetation that was leftover after the king had taken all the good stuff. (It is around Jan.-Feb. time) 1. This leaves the people with nothing to eat because the locusts destroyed what would have been theirs. 2. The Jews are going to starve. iii. Kaytz is the last month on the calendar. 1. The Jews are coming to the end. 2. G-d can do wordplay and compare Kayitz(summer) to Kaytz(end). The same wordplay that is used in Amos is used on the Gezer calendar. a. Instead of saying Kayitz on the calendar, it says Kaytz. Amos uses the same wordplay. b. Another possibility is that they could be the same word because in the north the dialects were different than the south. The yud is not pronounced in the north, therefore the word for Kayitz would be Kaytz in the north.

i. An example of this is yayn and yayin. On pottery shards from north it says yayn. Biblical Hebrew is from the south (Jerusalem) so it is pronounced differently. In the north there is a dipthong with the yud. 2) Chozeh = prophet (not derogatory) a. Amazia uses it b/c (2): i. Fancy word for Navi. Amazia is in the Northern kingdom, which is closer to the rest of the world. Therefore, uses fancy words, while Amos (form South) simply uses the word Navi. ii. Amazia tells him to go to the south to get paid for his prophecies. 1. As if to say, “they’ll like to hear your prophecies and pay you for it. I’m not saying you’re a false prophet, I just don’t need to hear it.” b. 2 Aramaic texts use Chozeh for prophet i. Zakkur inscription (8th C) ii. Deir alla plaster inscription (8th C) uses Chozeh in reference to Bilaam c.  Chozeh has same meaning as Navi, albeit with a more sophisticated tone i. This may be the reason that Amaziah chooses to use it. 3) Spellings lack “yud” a. Northerners don’t pronounce dipthongs. i. Pattern of North pronouncing Kayitz-Keitz and Yayin-Yein ii. This is an example of the difference between North vs. South (Israel vs. Judah) “dialects” of Hebrew. b.  This knowledge is helpful in reading 8:2 i. G-d shows Amos a basket of summer fruit (k’luv kayitz), which could represent “the end” (kaitz) that is coming. 1. If Amos pronounces it as “kluv kaitz” the pun works much better and also plays off the fact that it’s a northern pronunciation of summer. 4) Yain dealt with above ^. a. Shemen Rahatz is probably not “bathing oil” (due to lack of evidence).

i. Probably “rinsed olive oil” 1. Refers to the production of high quality olive oil made with hot water, not crushing. 2. In the Marzeakh rant, Amos describes how people anoint themselves with “reishit shmeinim,” the first or best of the oil (probably speaking of this oil) 5) King Mesha was a 9th century king of Moab.

a. During his rebellion, Israel was going to fight back until they saw that king Mesha was willing to sacrifice his son to his god. They realized the extent that Mesha wanted to win the rebellion and they retreated b/c of this event. b. The Mesha stone is a stone that was inscribed by the king in about 850 BCE detailing all of his victories and rebellions, especially his rebellion against Israel. i. There are 34 lines written on the Mesha stone. ii. When describing young captive women, the word “Rechem” is used on the stone. This helps clarify our dilemma as to what the pasuk means when it says “Shachas Rachmie”(1:11). 1. It’s either talking about warfare and how all the captive women were destroyed, or it could mean that he remained angry forever and his mercy was destroyed. 2. We are not sure which approach to follow, so by looking at the writing on the stone, we can infer from Mesha that in Amos, the phrase may have actually meant that all of the women captives were destroyed, and it is not speaking about anger or destroying one’s mercy as we thought the pesukim in Amos were referring to....