Amos and Hoshea: Before the Earthquake -
Lesson 11
The Prophecies of Amos: Oracles against the Nations (I)
Text file
In this shiur, we will begin our study of Amos’s ultimate prophecy in this series of oracles against the nations. In the previous chapter, we summarized the structure of the condemnations against the first six (non-Israelite) nations and proposed several possible configurations. We then briefly considered the oracle against Yehuda and its likely impact on the Samarian monarchy and aristocracy, Amos’s real target audience.
The oracle against Yisrael is the goal of the entire series and is, by far, the longest one. It occupies 16 verses, taking us to the end of chapter 2. It contains the skeletal elements of each of the other prophecies; it includes an accusation and a punishment. However, there are two significant expansions in this passage that make it stand out. First of all, along with the indictment and sentence, there is a mini-historiosophy in which the great kindnesses that God has done for Yisrael are recounted. Secondly, both the indictment and punishment are expanded. The accusation is not limited to a single crime (the “fourth”), nor is the punishment as monochromatic as the earlier ones.
In order to properly evaluate this final oracle, we will first present the text and suggest a structure. In the next two shiurim, we will comment on several of the more challenging words in the oracle as well as investigate the implications of these terms and imagery within the Sitz im Leben of mid-8th century BCE Samaria. Then we will summarize this specific oracle and the entire oracle series.
THE TEXT
Thus says God:
For the three sins of Israel,
And for four I will not reverse it:
Because they sell the righteous for silver,
And the needy for a pair of shoes;
That pant after the dust of the earth on the head of the poor,
And turn aside the way of the humble;
And a man and his father go unto the same maid,
To profane My holy name;
And they lay themselves down beside every altar
Upon clothes taken in pledge,
And in the house of their gods they drink
The wine of them that have been fined.
Yet destroyed I the Amorite before them,
Whose height was like the height of the cedars,
And he was strong as the oaks;
Yet I destroyed his fruit from above,
And his roots from beneath.
Also I brought you up out of the land of Egypt,
And led you forty years in the wilderness,
To possess the land of the Amorites.
And I raised up of your sons for prophets,
And of your young men for Nazirites.
Is it not even thus, children of Israel?
Says God.
But you gave the Nazirites wine to drink;
And commanded the prophets, saying: ‘Prophesy not.’
Behold, I will make it creak under you,
As a cart creaks that is full of sheaves.
And flight shall fail the swift,
And the strong shall not exert his strength,
Neither shall the mighty deliver himself;
Neither shall he stand that handles the bow;
And he that is swift of foot shall not deliver himself;
Neither shall he that rides the horse deliver himself;
And he that is courageous among the mighty
Shall flee away naked in that day,
Says God.
This oracle is made up of a list of accusations (vv. 6-8), a kerygmatic historiosophy listing kindnesses done by God for the people (vv. 9-11) and a detailed punishment (vv. 13-16) that concludes with the army in utter flight. Note that this prima facie structural analysis skips v. 12, to which we will return later.
THE STRUCTURE OF THE ORACLE
Let’s begin by looking at the crimes (!) of which Israel is accused.
Because they sell the righteous for silver,
And the needy for a pair of shoes;
That pant after the dust of the earth on the head of the poor,
And turn aside the way of the humble;
And a man and his father go unto the same maid,
To profane My holy name;
And they lay themselves down beside every altar
Upon clothes taken in pledge,
And in the house of their gods they drink
The wine of them that have been fined.
(vv. 6-8)
Or perhaps we may present it as follows:

Thus, verse 12 and verse 13 each become a bridge between the axis and its offshoots. God acted kindly with us; beyond salvation, He gave us the opportunity to become sanctified people. Nevertheless, we spurned this offer and acted to profane the holy ones among us. This is the ultimate rejection of divine kindness and speaks to the direct relationship between the kindnesses unit and the indictment unit. Since God has been so intimately involved with the people, He suffers (so to speak) when the people sin. In the poetic landscape painted by Amos, God is no longer “capable” (as it were) of carrying the people, as He creaks beneath their sins and the result is that their military might will no longer sustain them. Implicit in this structural analysis of the oracle is that the people have forgotten that their military success and prowess is a Divine gift and that failing the presence of God and His support, their army will have no abilities whatsoever. In this reading of the final oracle, Amos not only threatens the security of Samaria (in God’s name) but also calls for a significant attitude adjustment regarding the relationship between the people and God, between their behavior and their success up to this point. Next, we will turn from the structure to the text of this oracle, looking at some of the more difficult and challenging words and phrases in Amos’s words to the aristocracy and monarchy in Samaria. For further study: Structural Analysis: Weiss, Meir Scriptures in Their Own Light: Collected Articles, Jerusalem, Mossad Bialik, 1987 pp. 293-390 [Heb]
[1] Evidently a Bedouin tribe that lived in the vicinity of Mount Seir (I Divrei Ha-yamim 4:41). [2] I will leave it to the reader to review the verses leading up to v. 18 to reach seven sins. [3] Analysis of this editorial modification by Rashi is beyond the scope of this shiur. [4] Creation lasts seven days, and shabbat is later extended to cycles of seven years; in addition, various formulae for ritual purity depend on cycles of seven, [5] II Divrei Ha-yamim 36:21.
- They sell the righteous for silver
- (they sell) the needy for a pair of shoes
- That pant after the dust of the earth on the head of the poor
- (they) turn aside the way of the humble
- A man and his father go unto the same maid to profane My holy name
- They lay themselves down beside every altar upon clothes taken in pledge
- In the house of their God they drink the wine of them that have been fined.
- Destroyed I the Amorite before them, whose height was like the height of the cedars and he was strong as the oaks
- Yet I destroyed his fruit from above and his roots from beneath
- Also, I brought you up out of the land of Egypt
- And led you for forty years in the wilderness
- To possess the land of the Amorites
- And I raised up of your sons for prophets
- And of your young men for Nazirites
- the Be’alim
- and the Ashtarot
- and gods of Aram
- and gods of Tzidon
- and gods of Moav
- and gods of the children of Ammon
- and gods of the Pelishtim
- from Egypt
- and from the Amorites
- from the children of Ammon
- and from Pelishtim
- And the Tzidonim
- and Amalek
- and Maon[1]—
- And flight shall fail the swift,
- And the strong shall not exert his strength,
- Neither shall the mighty deliver himself;
- Neither shall he stand that handles the bow;
- And he that is swift of foot shall not deliver himself;
- Neither shall he that rides the horse deliver himself;
- And he that is courageous among the mighty shall flee away naked in that day.
Thus, verse 12 and verse 13 each become a bridge between the axis and its offshoots. God acted kindly with us; beyond salvation, He gave us the opportunity to become sanctified people. Nevertheless, we spurned this offer and acted to profane the holy ones among us. This is the ultimate rejection of divine kindness and speaks to the direct relationship between the kindnesses unit and the indictment unit. Since God has been so intimately involved with the people, He suffers (so to speak) when the people sin. In the poetic landscape painted by Amos, God is no longer “capable” (as it were) of carrying the people, as He creaks beneath their sins and the result is that their military might will no longer sustain them. Implicit in this structural analysis of the oracle is that the people have forgotten that their military success and prowess is a Divine gift and that failing the presence of God and His support, their army will have no abilities whatsoever. In this reading of the final oracle, Amos not only threatens the security of Samaria (in God’s name) but also calls for a significant attitude adjustment regarding the relationship between the people and God, between their behavior and their success up to this point. Next, we will turn from the structure to the text of this oracle, looking at some of the more difficult and challenging words and phrases in Amos’s words to the aristocracy and monarchy in Samaria. For further study: Structural Analysis: Weiss, Meir Scriptures in Their Own Light: Collected Articles, Jerusalem, Mossad Bialik, 1987 pp. 293-390 [Heb]
[1] Evidently a Bedouin tribe that lived in the vicinity of Mount Seir (I Divrei Ha-yamim 4:41). [2] I will leave it to the reader to review the verses leading up to v. 18 to reach seven sins. [3] Analysis of this editorial modification by Rashi is beyond the scope of this shiur. [4] Creation lasts seven days, and shabbat is later extended to cycles of seven years; in addition, various formulae for ritual purity depend on cycles of seven, [5] II Divrei Ha-yamim 36:21.
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