EXEGESIS OF AMOS 1:1-2

LORD’SWILL CALEB MADUNIGERIAN AIR FORCE PROTESTANT CHURCH

335 BSG KADUNA+2348035667558, +2348024347557

[email protected]

INTRODUCTION

Amos was an angry prophet who condemned the people of Israel for their injustice and

unorthodox worship practices.1 The book of Amos is the collection of what he saw concerning

Israel. It is a book of woe and judgment. The name “Amos” means burden, his full name

probably called “Amosiah” i.e. “The burden of the Lord”2. He was the father of prophet Isaiah.

According to tradition of the rabbis, Amos was a brother of the king Amazaih of Judah (reigned

about 976-767 B.C).3 Amos, the Country Prophet or Farmer Prophet, was a man of God

compelled from his simple life in Judah to a daunting task of preaching to the “fat” rich and their

ungodly self-satisfaction in the northern kingdom of Israel. His call as prophet was indeed a

burden, and fit well with his name, which meant “Burden Bearer”. His message of God’s

righteous justice against sin prevails all throughout his prophecy.4

A careful examination of the book of Amos reveals that the prophet Amos presents a

prophecy of justice to Israel. The book of Amos is renowned for its unparalleled social criticism:

condemnation of practices most generally described as Oppression of the poor. The core of the

1 Mathew H. Victory and Moyer C. James. Old Testament Text and Context (Massachusetts: Hendrickson publishers 1997), 137.

2 Jacob Mayers. The layman’s Bible commentary ( Richmond Virginia London: John Knox press 1952), 103

3 Ronald F. Youngblood, F.F Bruce and R.K Harrison. New Illustrated Bible Dictionary (Nashville: Thomas Nelson, 1995), 52.

4 Paul Alabi Oguntoye, Lecture Notes on Prophetic Books RCT 393. Ogbomosho: The Nigerian Baptist Theological Seminary, 2015. The writer combines personal research materials with the source cited here.

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book is dated by the scholarly consensus to the 8th century BCE.5 Amos is one of the most

important books in the Old Testament. Little is known about Amos. He has a rural background

and comes from Judah (hence is viewed as an interloper by the priests of Bethel). He was not a

member of the “Prophetic Guild” but was a prophet nevertheless. It is written in the first half of

8th century BC. Amos is the earliest of the prophets whose utterances were documented in the

books that bear their names.6 In a day where people were deceived by the masks of prosperity

and political stability, God called Amos to speak to the Northern Kingdom of Israel. The nation

unfortunately relegated itself through social injustice and idolatry because of its affluence and

advancement. God specifically commissioned Amos to proclaim repentance thereby elucidating

the apparent gross injustices with its inevitable penalties. There was a merchant class that

exploited the poor, controlled their lands and produced export crops like wine and oil, while the

poor went hungry among other attendant evils. The legal system supported this exploitation, took

bribes and never dispensed justice "at the gate". And sad enough, the wealthy lived in opulence

and profligacy.7

However, in the course of preaching these messages to Israel, Amos was kicked out by

the priest at Bethel. He preached with power and vivid imagery to an apathetic audience. The

core of Amos' message was vehemently against the economic injustice that characterized the 8th

Century B.C Israel. It was relentless, offering no words of consolation or hope, not even

explicitly inviting the hearers to repentance and conversion. Because of its pervasive injustice,

Samaria was doomed for destruction. This was actualized by Assyria in 722 B.C.E.8

5 Hans Walter Wolff, Joel and Amos. A Commentary on the Books of the Prophets Joel and Amos. (Muenchow; Philadelphia: Fortress Press, 1977), 107.

6 George Arthur Buttrick The Interpreter’s Bible (Nashville New York: Abingdon Press, 1956), 763.

7 Ibid 8 Walter Brueggemann, The Prophetic Imagination (Philadelphia: Fortress Press, 1978) 435.

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In chapter one, the writer introduces Amos, presents his credentials announcing that the

five nation surrounding Israel will be severely punished by the Lord for their sins, but presented

Amos not the writer of the book or the author of the book that bears his name.9

This paper among other things addresses the authorship, historical context/ background, book of

Amos, date of writing, literary formation, the theme, recipients, and purpose of writing of the

book as well as the genre / style of the book the Hebrew text of the periscope, rough and smooth

translation of the pericope, Hebrew words analysis, text exegesis, the theology of Amos, the

message of Amos, application of the exegesis and a logical conclusion of the whole exercise.

HISTORICAL CONTEXT/ BACKGROUND OF THE BOOK

Amos is the first of the canonical prophets. The century which he lived has been called

the Golden Age of Hebrew prophecy, for it produced four great prophets, Amos and Hosea in

Israel, and Isaiah and Micah in Judah.10 But he was the third of the Minor Prophets.

One of the problems we encounter when dealing with the called “Latter Prophets” is the

lack of historical context for their ministry. Amos was the first four eight century B.C Prophets

(Hosea and Micah were to follow). He appears as an outsider, a Judean preaching in north

Israel.11 Around 760 B.C., the Northern and Southern Kingdoms were enjoying relative peace

and prosperity. Yet both kingdoms were experiencing social corruption, especially the Northern

Kingdom of Israel that had never experienced the reign of a righteous king since its founding

after the death of Solomon. Such is not too surprising since Jeroboam, the first king of Israel, had

9 Ibid.10 Page H. Kelley. The Book of Amos: a Study Manual. (Grand Rapids, Michigan: Baker Books House

1966), 20.11 Gerhard Von Rad, The Message of the Prophets (New York: Harper & Row, 1962). 106

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departed from the Law of Moses in a number of ways, including starting idol worship at the

northern city of Dan and the southern city of Bethel (1 Kings 12:25-33).12

During the time of Jeroboam II (793-753 B.C), a time of peace and prosperity.13 Israel

was the zenith of power economically and politically. Business was becoming, and the material

prosperity of the age led to a spirit of self-sufficiency and smug complacency. Consequently

Israel had become a nation which ruled God out. Hosea was a younger contemporary of Amos as

was Isaiah who was even younger.

The message of Amos was primary to Israel, the northern kingdom. However, the

opening word includes a condemnation of the neighboring heathen nations. Amos preached in a

time of peace and prosperity. His message about the wealthy was oppressing the poor takes place

in a time of economic expansion that benefited only the upper class while driving the lower class

into deeper poverty.

Amos spoke to a nation in religious syncretism. The worship of Baal, once defeated by Elijah

and his successor Elisha, had reasserted itself in the north.

Religious fervor was high, but it lacked true devotion to God. Merchants did observed the

Sabbath and feast days but were dishonest and Chafed under closing their businesses fir religious

days. Indeed, there was experiencing great material prosperity along with many social injustices

and spiritual disregard to God. The people did not listen to God’s prophets. Amos, like prophet,

denounced even the social evils of Israel because they picture the spiritual corruption and

decay.14

AUTHORSHIP OF AMOS12 Ryken, Leland. "Amos." In A Complete Literary Guide to the Bible. Edited by Leland Ryken and

Tremper Longman III. (Grand Rapids: Zondervan, 1993). 43.13 Ronald F. Youngblood, F.F Bruce and R.K Harrison. New Illustrated Bible Dictionary (Nashville:

Thomas Nelson, 1995), 51.

14 Archer, Gleason L., Jr. A Survey of Old Testament Introduction. (Chicago: Moody Press, 1974), 343.

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The authorship of the book of Amos has never been questioned; the herdsman and dresser

of sycamore tree from Tekoa is, without a doubt, the real author of the oracle recorded therein.

The author of the book was resident of the kingdom of Judah, especially, of the fortified town of

Tekoa about ten miles south of Jerusalem, on the road to En-gedi. Nothing is known about Amos

apart from what he revealed in his book-which tells us a great deal of the man (Prophet) himself.

His shepherd occupation gave him time for reflection and thought.15

Amos means ‘Burden Bearer’ he was a native of Takoa a small village which some

scholars say is twelve mile south of Jerusalem and others say ten mile south of Jerusalem. Amos

was a herdsman of sheep and grower of sycamore. He was the only prophet to give his

occupation before declaring his divine commission. Some scholars believed that the book takes

its name from its author16 and it attributed to Amos as the author of the book during the reign of

Jeroboam II, ruler of Israel from 793 BC to 753 B.C., and the reign of Uzziah, King of Judah.17

Furthermore, in reading Amos 1:1 which says, “[;Aq+T.mi

~ydIÞq.NOb; hy"ïh'-rv,a] sAmê[' yrEäb.DI The words of

Amos, one of the shepherds of Tekoa” one may be lead to an assumption that the author of the

book of Amos is the prophet himself. There are scholars “who agree that the prophecy of Amos,

at least in essence, was an authentic production of the man whose name it bears”18 The main

reason for saying that Amos was the author of the book is usually based on the analysis of the

15 Jacob Mayers. The Layman’s Bible Commentary ( Richmond Virginia London: John Knox press 1952), 97-98

16 Coogan, M. A Brief Introduction to the Old Testament: The Hebrew Bible in its Context. (Oxford University Press: Oxford 2009). 259

17 Ibid 18 McComiskey, T E. Amos. Gaebelein, F E (ed.). EBC. (Grand Rapids: Zondervan. 1985), 270.

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message and the style of writing.19 Further, another reason proposed view holds `that the unity

of the messages and forms of writing are able to support that this book is written by a single

author, namely the prophet himself, by saying that “The traditional and pre-critical views agreed

that the book of Amos was written by the prophet himself”20 In other words, the more traditional

or pre-critical view maintains that Amos is the author of the book. In a more convincing way,

Rosenbaum believes that “one man named Amos wrote the Book.21 In the same vein, Smith

believes that “there is, therefore, no reason to ascribe any part of this book to any other than the

Prophet Amos”.22 To sum up, one cannot ignore the fact that there was a “collector” of some

materials inserted in the book of Amos, but it should not lead to a conclusion that the entire book

of Amos was the product of a structural development over a long period.23 According to

Youngblood, the author of the book was the prophet Amos, since it is clearly identified in the

introduction as “The words of Amos” (1:1).24

It could be deduced from the foregoing that the book of Amos was not written by the

prophet. He cannot be the one writing and using hy"ïh'-rv,a] “who was”. Who, is not

the language of an insider but it is the language of an outsider trying to introduce a particular

person to a certain audience. This is a reported authorship of the book of Amos. Amos 1:1 has

confirm and affirm that Amos lay the prophecy that was why, he was introduced as the writer but

19 Ibid, 275.20 Dillard, R B & Longman III, T. An Introduction to the Old Testament. (Grand Rapids: Zondervan. 1994), 377.21 Rosenbaum, S N. Amos of Israel: a new interpretation. (Macon: Mercer University Press. 1990), 6.22 Smith, B K. Amos, in Smith, B K & Page, F S, Amos, Obadiah, Jonah. (NAC. Nashville: Broadman &

Holman. 1995), 29.23 Andersen, F I & Freedman, D N. Amos: A New Translation with Introduction and Commentary. (New

York: Doubleday. 1989), 4.24 Ronald F. Youngblood, F.F Bruce and R.K Harrison. New Illustrated Bible Dictionary (Nashville:

Thomas Nelson, 1995), 52.

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it does not connote that Amos pen his writings. It is only attributed to Amos as the author of the

book25 but someone must have penned the writings or the words of Amos.

Also according to Andersen and Freedman the expression “yrEäb.DI” is used

often enough at the begging of Bible books or section to show that it serves as a title. Thus we

have it at Nehemiah 1”1, Eccl 1:1 Proverbs 30:1 among other. Not also Jeremiah 51:64 and Job

31:40, where the same expression is used to mark the end of a literary entity. Nevertheless in the

two prophetic books that begin in this fashion (Amos and Jeremiah) we have not only prophetic

utterances but also biographical material about the prophets. Thus we concluded that

“sAmê[' yrEäb.DI” means “the story of Amos or Amos’ record or Amos’ report”.26

Therefore, scholarly there is no consensus about the authorship of the book of Amos but

the writers of this paper are of the opinion that Amos the Herdsman of Tekoa is the author of the

book that bears his name.

DATE OF THE BOOK

The text of the book of Amos supplies the reader with some great deal of information.

The book of Amos reflects a situation in which there is prosperity and unbounded optimism. This

fact suggests that Amos was active during the middle part of Jeroboam’s II reign, after political

and commercial expansion of his kingdom.27

Prophet Amos was commonly considered as the eight- century prophet by many

scholars.28 Amos 1:1 identifies the contemporary two kings, Uzziah of the southern king and

25 Faith Adebayo, Lecture Note on Syntax and Exegesis RCT 327. Ogbomoso: The Nigerian Baptist Theological Seminary, 2015.

26 Andersenand freedman, The Anchor Bible Amos a New Translation with Introduction and Commentary. (New York London: AB Doubleday 1974), 184-185

27 Page H. Kelley. The Book of Amos: a Study Manual. (Grand Rapids, Michigan: Baker Books House 1966), 19.

28 Richard James Coggins, The New Century Bible Commentary: Joel and Amos (England: Sheffield Academic Press, 2000), 78

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Jeroboam II, the son of Joash of the Northern king in whose reign prophet Amos delivered the

doomed message of Israel with the regard to the Northern kingdom.

Based on the texts of Amos 1:1, scholars and commentators such as James Limburg and

Philip J. King dated the book of Amos in relation to the reign of Israel, Jeroboam II (783-742

B.C.)29 in which Amos was called and to delivered the message of God. It also appeared that the

time of prophet Amos could be dated in reference to king Uzziah of Judah, a contemporary of

king Jeroboam II, who ruled (792-740 B.C)30

There is general agreement among some Old Testament scholar’s even liberal ones that

the ministry of Amos is to be dated between 760-755 B.C., toward the latter part of the reign of

Jeroboam II (793-753) in the North and the middle of the reign of Uzziah (Azariah) (790-739) in

the South.31

The date of Amos is fixed, in general way, by the superscript which places his activity in

the reigns of Jeroboam II (786-746 B.C.) and Uzziah (783-742). The more definite references

given by the phrase, two years before the earthquake is useless in assigning a date because we

have no way of knowing, as yet the year of that event. There are, however some elements in the

messages themselves which in a general way, help us to arrive at an acceptable date. All in all it

is best to date Amos from somewhere around 725 B.C. not later than 738 B.C.32

LITERARY FORMATION OF THE BOOK OF AMOS

29 James Limburg, Interpretation: A Bible Commentary for Teaching and Preaching “Hosea-Micah” (Atlanta: John Knox Press, 1988), 84. An Archaeological Commentary “Amos, Hosea, Micah. (Philadelphia: Westminster Press, 1988), 21.

30 Francis I. Anderson and Davis Noel Freedman, The Anchor Bible: A New Translation with Introduction and commentary “Amos” (New York: Doubleday, 1989), 19.

31 Ibid32 Jacob Mayers. The Layman’s Bible Commentary ( Richmond Virginia London: John Knox Press

1952),98

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It is doubtful whether Amos wrote any part of the book which is called by his name. The

book of Amos is thus a compilation of messages and visions delivered by the prophet, probably

during a short period, at Bethel and Samaria. Many of the materials are as just as they came from

the mouth of Amos.33

THEME OF AMOS

The theme of Amos’ message was that primarily Israel had rejected the one true God in

order to worship false gods.34 The book of Amos is written in typical prophetic style with

warnings of judgment to come. The dominated theme of the book of Amos is justice.35 The

theme was that Israel had rejected the one God in order to worship false gods. He also

condemned the wealthy class of the nation for cheating the poor through oppressive taxes (Amos

5:11) and used the false weights and measures (Amos 8:5).36The dominated theme is clearly

stated in 5:24, which call for social justice as the indispensable expression of true piety. Amos

was a vigorous spoke man for God’s justice and righteousness. He declared that God was going

to judge his unfaithful, disobedient, covenant breaking people. God’s imminent judgment on

Israel would not be a mere punitive blow to warn, but an almost total destruction. The

unthinkable was to happen: Because they had not faithfully consecrated themselves to his

lordship, God would uproot hid chosen by the hands a pagan nation.37 He urged them to turn

33Ibid, 99. 34 Ronald F. Youngblood, F.F Bruce and R.K Harrison. New Illustrated Bible Dictionary (Nashville:

Thomas Nelson, 1995), 51.

35 Page H. Kelley. The Book of Amos: a Study Manual. ( Grand Rapids, Michigan: Baker Books House 1966), 22.

36Youngblood F. Ronald. Nelson’s New Illustration Bible Dictionary (Nashville: Thomas Nelson publishers, 1995), 50

37 New International Version Study Bible (Grand’s Rapid, Michigan: Zondervan, 2002), 1368.

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from their sinful ways, to acknowledge God as their maker and redeemer, and to restore justice

and righteousness in their dealings with others.38

RECIPIENTS

The audience or the recipient of the book of Amos is a nation flooded with false

confidence, Israel the northern kingdom. They took God’s unlimited favour for granted. Blinded

by their groundless optimism, they never expected any imminent judgement and were interested

in material possession only.39 During the reign of Jeroboam II, there was expansion, freedom,

activity, prosperity and peace. No one feared an invasion. There was also idolatry. The golden

calve of Jeroboam I was still worshiped at Bethel. There were idolatrous shrines at bethel, Gilgal

and Beersheba. Corruption was the other of the day. The judges were dishonest. Government

officials and even the priest were corrupt.

According to Amos 1:1, the original and primary recipients for the prophecies were the

northern kingdom Israel. The message of Amos was mainly to the Israelite in the northern

kingdom (although other nations were included in the message). The setting of the message was

Bethel, about 12 miles north of Jerusalem, and one of two centers of calf worship in the northern

kingdom (1 Kings 12). 40

PURPOSE OF THE BOOK

The purpose of Amos is fairly transparent. First purpose of Amos is to condemn the

wealthy class of the nation for cheating the poor through oppressive tax, the use of false weights

38 Ronald F Youngblood. Nelson’s New Illustration Bible Dictionary (Nashville: Thomas Nelson publishers, 1995), 51

39 Paul M Shalom and Moore Frank Cross. Amos: A Commentary on the Book of Amos, Hermeneia- A Critical and Historical COMMENTARY on the bible. (Minneapolis, MN: Fortress Press, 1991) 143.

40 Smith, Billy K., and Frank S. Page. Amos, Obadiah, Jonah. The New American Commentary series. (N.c.: Broadman & Holman Publishers, 1995) 102.

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and measures41 and pronounce judgment on Israel. Jeroboam II (793-753BC) had enjoyed a

brilliant career from the standpoint of military success. He had restored the boundaries of the

Northern Kingdom to the limits, which it had in 931 BC. As a result, wealth came from the booty

of war and advantageous trade relations with Damascus and other cities, but along with the

increase of wealth, there was materialism and greed among the nobility. They shamelessly

victimized the poor and cynically disregarded the rights of those who were socially beneath

them.42 The prophet seeks to warn his recipients of impending judgments in light of their flagrant

violations of covenant. The prophecies of Amos are a warning to the people of Israel that their

corrupt religion and disregard for the poor would result in the destruction of the nation. It is a

call for Israel to repent or face judgment.43

The second purpose of Amos is to prophesy the ultimate restoration of Israel. The vast

majority of the material concerns judgment. The conclusion deals with restoration. But there is

no record of the nation changed its ways as a result of Amos’ message. About forty years after

his prophecies, Israel collapsed when the Assyrians overran their capital city, Samaria, and

carried away the leading cities as captives.44

GENRE / STYLE

Amos is a prophetic book, and the structure of the book reflects the typical styles of the

Hebrew prophetic works. More specific ally (with regard to structure), Amos can be divided into

41 Ronald F Youngblood. Nelson’s New Illustration Bible Dictionary (Nashville: Thomas Nelson publishers, 1995), 51

Ronald F Youngblood. Nelson’s New Illustration Bible Dictionary (Nashville: Thomas Nelson publishers, 1995), 50

42 Michael G Cocoris. The Bible Book by Book, 2000, 6643 Hassel Bullock. An Introduction to the Old Testament Prophetic Books. (Chicago: Moody Press, 1986),

23.44 Ronald F Youngblood. Nelson’s New Illustration Bible Dictionary (Nashville: Thomas Nelson

publishers, 1995), 50.

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major portion: the words of Amos in chapter 1-6 and vision of Amos in chapter 7-9. 45 This

division is derived from Amos 1:1, which speaks of the prophet’s words and visions. In addition,

four hymns are sprinkled throughout the book46 these four hymns, in turn, help to summarize the

central thesis of the book: Yahweh is the supremely powerful and sovereign God who comes to

bring judgment upon the wicked. VanGemeren has summarized this very well by noting that

“Amos impresses the reader with the name of Yahweh as he sets forth the power of God over

creation”.47

HEBREW TEXT

HY”åZI[u ŸymeäyBi laeør"f.yI-l[; hz"“x' •RV,a] [;Aq+T.mi ~ydIÞq.NOb; hy"ïh'-RV,a] sAmê[' yrEäb.DI 1:1

`v[;r"(h' ynEïp.li ~yIt:ßn"v. laeêr"f.yI %l,m,ä ‘va'Ay-!B, ~['Ûb.r"y" ymeúybiW hd"ªWhy>-%l,m,(

VbeÞy”'w> ~y[iêroh' tAaån> ‘Wlb.a'(w> Al=Aq !TEåyI ~Øil;Þv'WrymiW ga'êv.yI !AYæCimi ‘HW”hy> Ÿrm;¦aYOw: 1:2

`Lm,(r>K;h; varoï >

ROUGH TRANSLATION

45 Smith, B.K.. Amos. In E.R. Clendenen (Ed.), The New American Commentary (Vol. 19b).(Nashville, TN: Broadman & Holman 1995), 28.

46 Van Gemeren, W.H. Interpreting the Prophetic Word. (Grand Rapids, MI: Zondervan 1990) 131.47 Ibid

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1. Words of Amos who he was among the shepherds from Tekoa what he

saw concerning Israel in days of Uzziah king of Judah and in days of

Jeroboam Son-of Joash king of Israel two years before the earthquake.

2. And then he said The LORD from Zion he roars and from Jerusalem he

gives his voice and they dry up pastures of the ones being shepherds

and he withers top of the Carmel.

SMOOTH TRANSLATION

1. Words of Amos who was among the shepherds from Tekoa, what he

saw concerning Israel in (the) days (when) Uzziah was King of Judah

and (when) Jeroboam son of Joash was the king of Israel, two years

before the earthquake.

2. Then he said: The LORD roars from Zion and he gives his voice from

Jerusalem; the pastures of the shepherds dry up, and the top of the

Carmel withers.

HEBREW WORDS ANALYSIS

VERSE 1

Some of the present word analysis of Amos 1:1-2.48

yrEäb.DI Noun Masculine Plural from the root word rb'D' meaning “word,

matter, thing, speech, commune, declare, saying, utterance.” Hence “words of”

48 Gesenius Williams and Robinson Edward, Hebrew and English Lexicon of Old Testament (Oxford: Clarendo Press, 1979),

13

sAmê[' Proper Noun meaning Amos

hy"ïh'-rv,a] Relative Particle from root word rv,a] meaning “who, which, that,

because, when, since” joined with Maqqef to hy'h' Verb Qal Perfect 3rd

Person Masculine Singular meaning “ to be, become”. Hence “who became”

~ydIÞq.NOb; Preposition B>> meaning “among” prefixed to dqen Noun

Feminine Plural meaning “shepherd, sheep raiser, sheep dealer, sheep tender,

sheep-breeder, sheep master, herdsman.” Hence “among the herdsmen”

[;Aq+T.m Preposition !mi meaning “from, out of, by, by reason of, at, because of,

more than prefixed to [;AqT. Meaning “Tekoa”. Hence “of Tekoa”

hz"“x' Verb Qal Perfect 3rd Person Masculine Singular from the root word hz'x' meaning “ to gaze, perceive, behold, look, to see, prophesy, provide”. Hence “he

saw”

laeør"f.yI-l[:: Preposition from the root word l[:: meaning “on, upon, above,

height, against”

joined with Maqqef to laer'f.yI meaning “Israel (God strive)”. Hence “on

Israel”

14

ymeäyB Preposition B> meaning>>> “in, by” suffixed with mAy

Noun Masculine Singular meaning “day, time year”. Hence “in days of”

hY"åZI[u Proper Noun meaning Uzziah

hd"ªWhy>-%l,m< Noun Masculine Singular from the root word %lm Noun Masculine Singular meaning “king, ruler, prince” joined with Maqqef to

hd"ªWhy> Proper Noun meaning “Judah”. Hence “King of Judah”

YmeúybiW Vav conjunction w> prefixed to B. Preposition meaning “in, by,

with” ~Ay Noun Masculine Singular meaning “day, time year”. Hence “and

in the days of”

~['Ûb.r"y" Proper Noun meaning Jeroboam

‘va'Ay-!B, !Be Common Noun from the root word !B meaning “son, child,

young, young

man” joined with Maqqef to va'Ay Proper Noun meaning “Joash”. Hence

“son of Joash”

%l,m, Noun Masculine Singular from the root word %l<m< meaning “king,

ruler, prince”. Hence “King”

15

laeêr"f.yI Proper Noun meaning Israel

~yIt:ßn"v . Noun Feminine Plural from the root word hn"v' meaning “year,

measure of time, division of time”. Hence “years”

ynEïp.l l. Preposition meaning “to, according to, for” suffixed to hn<P Common

Noun Plural meaning face, front, surface. Hence “before”

v[;r"(h' Definite Article h; meaning “the” prefixed to Noun Masculine Singular from

the root word v[;r; meaning “vibration, bounding, uproar, commotion,

confusion, noised, earthquake, fierceness, quaking rattling, rushing, trembling,

quivering”. Hence “the earthquake”

VERSE 2

rm;¦aYw: Vav conjunction and prefixed to rm:a'' from the root word rma Verb Qal Imperfect 3rd Person Masculine Singular meaning “to say, speak, utter,

to think, to promise, to intend, to command, to act proudly, to vouch”. Hence “He

said”

hwhy Proper Noun meaning “The LORD”

!AYæCim Preposition !mi meaning “from, out of, by, by reason, of, at because

of, more than” prefixed to !AYc Proper Noun meaning “Zion”. Hence “out of

Zion”

16

ga'êv.yI Verb Qal Imperfect 3rd Person Masculine Singular from the root word

gav meaning “roar, cry of distress”. Hence “will roar”

~Øil;Þv'WrymiW Vav conjunction w> meaning “and” prefixed to

preposition !mi meaning “from, out of, by, by reason, of, at because of, more

than” to ~Øil;v'Wry> Proper Noun meaning “Jerusalem”. Hence “and

out of Jerusalem”

!TEåyI Verb Qal Imperfect 3rd Person Masculine Singular from the root word !tn meaning “to give, bestow, grant, permit, ascribe, employ, devote, consecrate, pay

wages, sell, exchange, lend, commit, entrust, give over, deliver, yield produce,

occasion, produce, require to, report, mention, utter, stretch out, extend, to put on,

put upon, appoint, assign, designate”. Hence “He utters”

Al=Aq Noun Masculine Singular from the root word lAq meaning “sound,

voice, call

aloud, noise proclaim”. Hence “voice”

‘Wlb.a'(w> Vav conjunction w> meaning “and” prefixed to lb:a' from the root

word lba Verb with the Qal Perfect 3rd Person Plural meaning to mourn,

lament, of gate. Hence “and will mourn”

17

tAaån> Noun Feminine Plural from the root word hw"n" meaning “to dwell,

abide, abode, residence, habitation”. Hence “habitation”

~y[iêroh' Definite Article h;; “The” and prefix to h['r' verb Qal participle

meaning

pasture, tend, gaze, feed, shepherd, ruler, teacher, herdsman. Hence “shepherd”

vbeÞy"w Vav conjunction w> ”and” prefixed with vbey' verb Qal perfect

3rd person masculine singular meaning to be dry, dried, wither. Hence

“withered”

vaIOr Common Noun Masculine Singular meaning head, top of, upper part, chief, total,

sum height, front,” beginning. Hence “top of”

lm,(r>K;h; Definite Article h;; “The” prefix to lm,r>K; proper noun

meaning plantation, orchard, garden-land, Carmel. Hence “Carmel”

TEXT EXEGESIS

EXEGESIS OF AMOS 1:1

~ydIÞq.NOb; hy"ïh'-rv,a] sAmê[ “Amos who was among the

herdsmen” - "Amos begins by setting forth his own nothingness, and withal the great grace of his

Teacher and Instructor, the Holy Spirit, referring all to His glory." He, like David, Peter, Paul,

Matthew, was one of "the weak things of the world, whom God chose to, confound the mighty."

He was himself a herdsman only "among herdsmen;" but the words which he spoke were not his

own. They were words which he saw, not with eyes of flesh, but "with that vision wherewith

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words can be seen, the seer's vision in the mind." They were "words concerning," or rather "upon

Israel," heavy words coming upon the heavy transgressions of Israel.49 laeør"f.yI-l[;

hz"“x' •rv,a] Which he saw he saw concerning Israel: Amos was primary a prophet to

Israel as stated earlier, though he will speak to many nations. When Amos serves as a prophet,

the people of God had been divided into nations for more than 150 years. The southern nation

was known as Judah, and the northern was still known as Israel. The Hebrew word hz"“x "saw" is not of mere sight, but of a vision given by God. It is Qal perfect “To See” suggest that

Amos has been the principal actor of delivering the message of the LORD. Amos existed, alive,

he is not just an abstract being, he is not a passive being, but active being. He was not death but

alive for those who are dead are not useful. They cannot carry God’s oracle. It is hz"“x (Hazah) “he saw” that can carry God’s oracle, someone that is alive, living and not dead in

conscious.50 Amos only says that they were "his" words, in order immediately to add, that they

came to him from God that he himself was but the human organ through which God spoke.51

sAmê[' yrEäb.D “The words of Amos” this inscription, and some similar ones

prefixed to some of the books of the prophets, seem to have been formed by those who collected

their writings together. Which he saw, received by revelation; upon Israel Namely, the kingdom

of the ten tribes, to which this prophecy chiefly refers; although the prophet briefly denounces

God’s judgments against Judah, and also against the Syrians, Philistines, and other neighbouring

countries. In the days of Uzziah king of Judah Called Azariah in the second book of Kings, chap.

49 http://207.44.232.113/~bible/comment/ot/k&d/amos/amos-BkMrk.html50 Faith Adebayo. Hebrew Syntax and Exegesis Lecture Note RCT . Ogbomoso: The Nigerian Baptist

Theological Seminary, 2015.51 Jamieson-Fausset Brown, Bible Commentary “the book of Amos”

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15, and in the days of Jeroboam the great-grandson of Jehu. v[;r"(h' ynEïp.li

~yIt:ßn"v. Two years, before the earthquake of which only this text, and Zechariah

14:5, make particular mention; but it is thought to be referred to, Isaiah 5:25. And Josephus, who

attributes it to Uzziah’s invasion of the priest’s office, recorded 2 Chronicles 26:16, gives us

some account of its effects.52

v[;r"(h' ynEïp.li ~yIt:ßn"v. Two years before the earthquake - This

earthquake must plainly have been one of the greatest, since it was vividly in people's memories

in the time of Zechariah, and Amos speaks of it as "the earthquake." The earthquakes of the east,

like that of Lisbon, destroy whole cities. In one, a little before the birth of our Lord, "some ten

thousand were buried under the ruined houses," This terrific earthquake (for as such Zechariah

describes it) was one of the preludes of that displeasure of God, which Amos foretold. A warning

of two years, and time for repentance, were given, "before the earthquake" should come, the

token and beginning of a further shaking of both kingdoms, unless they should repent. In effect,

it was the first flash of the lightning which consumed them.53

CHAPTER 1: 2

ga'êv.yI !AYæCimi ‘hw"hy> “The Lord will roar” - Amos brings a

message of judgment, first against Gentile then against Israel. Amos joins on his prophecy to the

end of Joel's, in order at once in its very opening to attest the oneness of their mission, and to

prepare people's minds to see the gravity of His words, that his own prophecy was an expansion

of those words, declaring the nearer and coming judgments of God.54 Those nearer judgments,

however, of which he spoke, were but the preludes of the judgments of the Great Day which Joel 52 Ibid 53 Jamieson-Fausset-Brown, Bible Commentary “the book oaf Amos”. 54 Cambridge Bible for Schools and Colleges

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foretold, and of that last terrible voice of Christ, "the Lion of the tribe of Judah," of whom Jacob

prophesies. Amos warned Israel, that there, not among themselves in their separated state, God

dwelt. Jeremiah, in using these same words toward Judah, speaks not of Jerusalem, but of

heaven; "The Lord shall roar from on high, and utter His voice from His holy habitation"

Jeremiah 25:30. The prophecy is to the ten tribes or to the pagan:55 God speaks out of the

Church. He uttered His Voice out of Jerusalem, as He said, "Out of Zion shall go forth, the law,

and the word of the Lord from Jerusalem" Isaiah 2:3, "where was the Temple and the worship of

God, to show that God was not in the cities of Israel, that is, in Dan and Bethel, where were the

golden calves, nor in the royal cities of Samaria and Jezreel, but in the true religion which was

then in Zion and Jerusalem.56" And the habitations of the shepherds shall mourn, perhaps with a

feeling for the home which he had loved and left, ~y[iêroh' tAaån>

‘Wlb.a'(w> The pasture of the shepherd mourns: since Amos was a shepherd himself

(7:14) he knows how the judgment of God could affect the land. If God withheld rain, sent

plagues, or allow conquering armies to come upon the Land, it made the pastures of the

shepherds mourn.

The prophet's first thought amid the desolation which he predicts, was toward his own

shepherd-haunts. The well-known Mount Carmel was far in the opposite direction in the tribe of

Asher. Its name is derived from its richness and fertility, perhaps "a land of vine and olive

yards." In Jerome's time, it was "thickly studded with olives, shrubs and vineyards." "It’s very

summit of glad pastures”.57

55 Barnes' Notes on the Bible56 Ibid57 Barnes' Notes on the Bible

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lm,(r>K;h; varoï vbeÞy"w> The top of the Carmel withers: Carmel was a

paramount mountain with the North of Israel, the site of Elijah’s dramatic confrontation with the

prophet of Baal. Since Elijah served before the time of Amos, it may be that Amos is reminding

Israel f the victory of the lord over idolatry. lm,(r>K;h; The Carmel- means fruit

Garden, God’s vine yard, fresh, vine yard was fertile of its slopes; well irrigated, bore vegetation

so abundant.

THE THEOLOGY OF AMOS

Amos is known as the great “prophet of righteousness” of the Old Testament. His book

underlines that religion demand righteous behavior. Authentic worship results in changed

behavior seeking God’s will, treating others with justice, and following God’s command.58

When the prophet Amos herald the message of God to the nation, he considered himself as being

called and chosen by God to declared the justice of God, with the perception that God is

sovereign over the world, God has a special relationship with Israel, God judges and God is just.

THE MESSAGE OF AMOS

The prophet Amos, who was called by God to herald and remind Israel, was aware if

crying of them oppressed, exploited and the poor. Both knowing soundly and clearly of God’s

desire, and seeing the social evils which were in existence among the Israel people, and Amos

delivered the message of God to the Israel.

Amos accused Israel of social injustices and challenged those who trampled the head if

the poor into dust of the earth. He condemned the practice of bribing judges as selling the

58 Ronald F Youngblood. Nelson’s New Illustration Bible Dictionary (Nashville: Thomas Nelson publishers, 1995), 51-52.

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righteous for silver. Moreover, Amos denounced the unjust business practice of using false

balance of selling bags of contaminated grain; he also pointed out the exploitation upon debtors

and selling the innocent and the needy into debt slavery59. He also pointed out the exploitation

upon debtors selling the innocent and the needy into debt slavery.60

Due to all those sins, God’s judgment will fall upon all the social classes of nation

including the king and his house, the royal chaplain and his family, the leader and the nobles, the

luxury-loving men and the pampered women, the rapacious landowners and the idle rich. No one

will escape from the destruction, unless they repent of their crimes against humanity and let

justice roll down like waters.61

APPLICATION

Amos prophetic message was not intended to be restricted to the historical situation in

Israel but to expand the scope of the message beyond Israel and Judah. Injustice and Exploitation

is not strange to Nigerian since the society can classified into the oppressor and the oppressed,

the exploited and the exploiters. J.A Oladunjoye is apparently right in the saying that there is

connection between corruption and exploitation, and poverty in the country. He opines that

corruption is a major cause of poverty and exploitation is one of the ways by the rich and the

powerful to cheat the weak.62

59 Victor H. Mathews, Social World of the Hebrew Prophets (Massachusetts: Hendrickson Publishers, 2001), 69-70. 60 Ted Grimsrud, Healing Justice: The Prophet Amos and a New Theology of The Justice: Peace and Justice Shall Embrace, ed Ted Grimsrud, and Loren L. Johns (Pennsylvania: Pandora Press, 1999), 69-70

61 Stephen I. Windward, A Guide to Prophets (Atlanta: John Knox Press, 1983), 4041. 62 JA Oladunjoye. Biblical studies and corruption in Africa. Edited by S.O. Abogunrin. Ibadan: Nigerian

Association of Biblical Studies, 2007, 1-7

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Agoluuaje points out four implication of Amos’ message for Nigeria.63 The first of that

like the nation which the prophet initially criticized, Nigeria society is also plagued with injustice

and economic oppression culminating in economic disparity with discontentment and destitution.

The second is that the socio economic situation in the contemporary Nigerian society is

characterized with wide spread corruption. The third is that corruption in the contemporary

Nigeria society extent to worship. Finally the contemporary Nigerian society wrongly holds that

performing religious rituals is sufficient to satisfy God. The problem of Nigerian is more

complex than this however. Fredrick Nwanbufo agrees that the poor even exploit their fellows,

and encourage the rich to dispossess them: the oppressed is potential oppressor.64 This

comparison suggests that Nigeria is ripe for divine visitation and the way out of its self-chosen

destruction is to repent and do justice.

CONCLUSION

It is surprising vivid that our or society or the Nigeria is unfortunately filled with social

injustice which God hate probably most. Theologically speaking, God of whom Amos

proclaimed is the same God the Nigeria Christians worship today through Jesus Christ. In other

words God is of all nations therefore, everyone would be judge of one’s evil doings. If the

Nigeria people do just things, God would be good to them. Spontaneously, the people in Nigeria

need to examine themselves, and their churches, and societies and nation to guard against social

injustice.

63 Agboluaje, the ministry of Amos in Israel and its socio-religious implication. 181-18764 Fredrick Nwabufo, Hypocrisy of the oppressed in Nigeria, vive Ghana, 13 December, 2013,

http://vibeghana.com/2013/12/13/hypocrisy-of-the-oppessed-in-igeria/,accessed on 25th March, 2015.

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Bright opines that Amos, in his prophecy, did not hold any hope hold any hope for the

northern kingdom.65 Unlike Jonah’s message of threat which brought about repentance to

Nineveh, even though Amos held that the people of Israel could be saved by practicing justice,

he allegedly did not see the people doing so he therefore, predicted the destruction for Israel but

he did not predict a complete destruction to Israel.

From the study of Amos presented above, the following conclusions and

recommendation are made:

1. The situation of the time of Amos and that of the contemporary Nigerian society are

similar. Oppression of the poor and the righteous, immorality are similar, rejection of divine

message, pretentious religiosity, corruption in business, and idolatry.

2. Though judgment may appear to be slow, God will finally deal with those who abuse

their privileges. This is a warning to the contemporary Nigerian society.

3. The religious should be sensitive to the voice of their situations. What others call

natural calamities may in fact are the discipline of God to call human being to repentance.

4. Threat of punishment should be used with caution in religion because of its

unpredictable nature. This is not meant that threat should not be used at all since God Himself

allegedly used it in Amos.66

65 John Bright. A History of Israel. 3rd Edition. (London SCM, 1980), 263

66 Ogunlana O and Umar Emanuel. Threat of Judgment in Amos and Its Lesson for Nigerian (Kaduna: Amana press, 2009) 234.

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