Priča

Amosova vremenska linija

Amosova vremenska linija



We are searching data for your request:

Forums and discussions:
Manuals and reference books:
Data from registers:
Wait the end of the search in all databases.
Upon completion, a link will appear to access the found materials.


Sažetak Amosove knjige

Autor: Amos 1: 1 identificira autora Amosove knjige kao proroka Amosa.

Datum pisanja: Amosova knjiga vjerojatno je napisana između 760. i 753. godine prije Krista.

Svrha pisanja: Amos je pastir i berač voća iz judejskog sela Tekoa kad ga Bog pozove, iako nema obrazovanje ili svećeničko podrijetlo. Amosova misija usmjerena je na njegovog susjeda na sjeveru, Izrael. Njegove poruke o nadolazećoj propasti i zarobljeništvu nacije zbog njezinih grijeha uglavnom su nepopularne i zanemarene, jer od Salomonovih dana u Izraelu nisu bila tako dobra vremena. Amosova se služba događa dok Jeroboam II vlada Izraelom, a Ozija Judom.

Amos 2: 4, "Ovako govori Gospodin:" Za tri Judina grijeha, čak ni za četiri, neću se vratiti [gnjev svoj]. Zato što su odbacili Jahvin zakon i nisu se držali njegovih naredbi, jer su ih lažni bogovi odveli u zabludu, bogovi koje su slijedili njihovi preci. "

Amos 3: 7, "Zacijelo Suvereni GOSPODIN ne čini ništa, a da ne otkriva svoj plan svojim slugama prorocima."

Amos 9:14, "Vratit ću svoj prognani narod Izrael, obnovit će razorene gradove i živjeti u njima. Posadit će vinograde i piti svoje vino, pravit će vrtove i jesti svoje voće."

Kratak sažetak: Amos može vidjeti da je ispod vanjskog prosperiteta i moći Izraela, interno nacija korumpirana do srži. Grijesi zbog kojih Amos kažnjava narod opsežni su: zanemarivanje Božje Riječi, idolopoklonstvo, pogansko štovanje, pohlepa, iskvareno vodstvo i ugnjetavanje siromaha. Amos počinje izricanjem presude svim okolnim narodima, zatim svom vlastitom narodu u Judi, i na kraju se najstroži sud donosi Izraelu. Njegove vizije od Boga otkrivaju istu naglašenu poruku: sud je blizu. Knjiga završava Božjim obećanjem Amosu o budućoj obnovi ostatka.

Predskazanja: Amosova knjiga završava slavnim obećanjem za budućnost. „’ Posadit ću Izrael u njihovu zemlju, da me više nikada ne iskorijene iz zemlje koju sam im dao ”, govori Jahve, vaš Bog“ (9:15). Konačno ispunjenje Božjeg zemljišnog obećanja Abrahamu (Post 12: 7 15: 7 17: 8) dogodit će se tijekom Kristove tisućljetne vladavine na zemlji (vidi Joel 2: 26,27). Otkrivenje 20 opisuje tisućugodišnju Kristovu vladavinu na zemlji, vrijeme mira i radosti pod savršenom vlašću samog Spasitelja. U to će se vrijeme vjernički Izrael i pogani kršćani spojiti u Crkvi te će živjeti i kraljevati s Kristom.

Praktična aplikacija: Ponekad mislimo da smo "samo-a"! Mi smo samo prodavač, poljoprivrednik ili domaćica. Amos bi se smatrao "samo-a". On nije bio prorok ili svećenik, niti sin. Bio je samo pastir, mali biznismen u Judi. Tko bi ga slušao? No, umjesto da se opravdava, Amos je poslušao i postao Božji moćni glas za promjenu.

Bog je kroz Bibliju koristio obične ljude poput pastira, stolara i ribara. Što god bili u ovom životu, Bog vas može upotrijebiti. Amos nije bio mnogo. Bio je "samo-a". "Samo" sluga za Boga. Dobro je biti Božji "pravednik".


Trei Assar (Dvanaest proroka): Amosova knjiga

Poglavlje 1

1: 1 Riječi Amosa, koji je bio među stočarima u Tekoi, koje je vidio u vezi s Izraelom u vrijeme Uzzije, kralja Jude, i u vrijeme Jeroboama, sina Joaša, izraelskog kralja, dvije godine prije potresa.

1: 2 I reče: "Jahve će zaurlati sa Siona i izgovorit će svoj glas iz Jeruzalema, a stanovi pastira će oplakati, a vrh Karmela će uvenuti."

1: 3 Ovako govori Jahve: Za tri prijestupa u Damasku i za četiri, neću odbiti kaznu zbog toga što su Gladad mlatili gvozdenim oruđima: 1: 4 Ali ću poslati oganj u kuću Hazaelovu , koji će proždrijeti palače Benhadadske.

1: 5 Razbit ću i šipku Damaska ​​i istrebit ću stanovnika iz ravnice Aven i onoga koji drži žezlo iz kuće Edema; i narod će Sirije otići u zarobljeništvo u Kir, govori Gospodin .

1: 6 Ovako govori Gospodin za tri prijestupa Gaze i za četiri, neću odbiti njihovu kaznu jer su odveli cijelo zarobljeništvo u zarobljeništvo, da ih preda Edomu: 1: 7 ali poslat ću vatru na zidu Gaze koji će proždrijeti njegove palače: 1: 8 I istrebit ću stanovnika iz Ašdoda i onoga koji drži žezlo iz Aškelona, ​​pa ću okrenuti ruku protiv Ekrona: i ostatka Filistejaca nestat će, govori Gospodin Bog.

1: 9 Ovako govori Gospodin za tri tirska prestupa i za četiri, neću odbiti kaznu jer su predali cijelo ropstvo Edomu, a nisu se sjetili bratskog saveza: 1:10 nego ću poslati vatra na zidu Tira, koji će progutati njegove palače.

1:11 Ovako govori Jahve: Za tri prestupa u Edomu, i za četiri, neću odbiti njegovu kaznu jer je on mačem progonio svog brata i odbacio svako sažaljenje, a gnjev mu se neprestano suzio i zauvijek je zadržao svoj gnjev: 1:12 Ali ja ću poslati vatru na Teman koja će proždrijeti palače Bozre.

1:13 Ovako govori Jahve: Za tri prijestupa sinova Amonovih i za četiri, neću odbiti njihovu kaznu jer su pocijepali žene s Gileadskim djetetom kako bi povećale svoju granicu: 1:14 Ali ja ću zapaliti vatru u zidu Rabbe i proždrijet će njene palače, vičući u danu bitke, s olujom u danu vihora: 1:15 I njihov će kralj otići u ropstvo, on i njegovi knezovi zajedno, govori Jahve.

2. Poglavlje

2: 1 Ovako govori Gospodin za tri moapska prijestupa i za četiri, neću odbiti njegovu kaznu jer je spalio kosti kralja edomskog u vapnu: 2: 2 ali ću poslati vatru na Moab, i proždrijet će palače Kiriotske, i Moab će umrijeti od buke, vike i trube trube: 2: 3 I istrijebit ću suca iz njegove sredine i pobit ću sve njegove knezove. njega, govori Jahve.

2: 4 Ovako govori Gospodin za tri judejska prijestupa i za četiri, neću odbiti njihovu kaznu jer su prezirali zakon Jahvin i nisu se držali njegovih zapovijedi, a njihove su ih laži griješile, nakon kojih su išli njihovi očevi: 2: 5 Ali ja ću poslati vatru na Judu i proždrijet će jeruzalemske palače.

2: 6 Ovako govori Gospodin za tri prijestupa Izraela i za četiri, neću odbiti njihovu kaznu jer su pravednike prodavali za srebro, a siromahe za par cipela 2: 7 To dahtanje iza prašine zemlju na glavi sirotinje, i skrenite put krotkih: i čovjek i njegov otac će ući k istoj sluškinji, da oskrnave moje sveto ime: 2: 8 i legnu na odjeću zaloga na svakom oltaru i piju vino osuđenih u kući svoga boga.

2: 9 Ipak, uništio sam Amorejce prije njih, čija je visina bila poput visine cedrova, a on je bio snažan poput hrastova, a ja sam mu uništio plodove odozgo i korijenje odozdo.

2:10 Također sam vas izveo iz egipatske zemlje i vodio vas četrdeset godina kroz pustinju da posjednete zemlju Amorejsku.

2:11 Od vaših sinova podigao sam za proroke, a vaše mladiće za Nazarite. Nije li čak i tako, o sinovi Izraelovi? govori Jahve.

2:12 Ali dali ste Nazarima piti vino i naredili prorocima govoreći: Ne prorokujte.

2:13 Gle, pritisnut sam pod vama, kao što su pritisnuta kola puna snopova.

2:14 Zato će bijeg nestati od brzog, a jaki neće ojačati svoju silu, niti će se moćni izbaviti: 2:15 Niti će stajati onaj koji drži luk, i onaj koji je brz nogom neće se izbaviti : niti će se onaj koji jaše konja sam isporučiti.

2:16 A hrabar među silnicima toga će dana golog pobjeći, govori Jahve.

Poglavlje 3

3: 1 Slušajte ovu riječ koju je Jahve rekao protiv vas, sinovi Izraelovi, protiv cijele obitelji koju sam doveo iz egipatske zemlje, govoreći: 3: 2 Samo ja poznajem sve obitelji na zemlji : zato ću te kazniti za sve tvoje nepravde.

3: 3 Mogu li dvoje hodati zajedno, osim ako se ne dogovore? 3: 4 Hoće li lav rikati u šumi kad nema plijena? hoće li mladi lav zaplakati iz svoje jazbine ako ništa nije uzeo? 3: 5 Može li ptica pasti u zamku na zemlju, gdje za njega nema džina? hoće li netko uzeti zamku sa zemlje, a nije uzeo baš ništa? 3: 6 Hoće li se u gradu zatrubiti, da se narod ne boji? hoće li biti zla u gradu, a Jahve to nije učinio? 3: 7 Zaista Gospodin Bog neće učiniti ništa, ali otkriva svoju tajnu svojim slugama prorocima.

3: 8 Lav je riknuo, tko se neće bojati? Gospodin Bog je rekao, tko može nego prorokovati? 3: 9 Objavite u palačama u Ašdodu i u palačama u zemlji egipatskoj i recite: Okupite se na planinama Samariji i pogledajte velike meteže usred nje, a potlačene usred nje.

3:10 Jer znaju da ne čine dobro, govori Jahve koji sprema nasilje i pljačku u svoje palače.

3:11 Zato ovako govori Gospodin BOG. ​​Protivnik će biti oko zemlje i on će srušiti tvoju snagu s tebe, pa će tvoje palače biti razorene.

3:12 Ovako govori Jahve. Dok pastir izvadi lavu iz ustiju dvije noge ili komadić uha, bit će izvedeni i sinovi Izraelovi koji žive u Samariji u kutu kreveta i u Damasku u kauču.

3:13 Čujte i svjedočite u kući Jakovljevoj, govori Gospodin BOG, Bog nad vojskama, 3:14 da ću u dan kad ću pohoditi izraelske prijestupe nad njim posjetiti i betelske oltare: i rogovi oltara bit će odsječeni i pasti na tlo.

3:15 Pobit ću zimnicu s ljetnikovcem i kuće od slonovače će propasti, a velikim će kućama doći kraj, govori Jahve.

Poglavlje 4

4: 1 Poslušajte ovu riječ, vi kralji Bašanovi, koji ste na planini Samariji, koji tlačite siromahe, gnječite siromahe, koji govore svojim gospodarima: Dovedite i dajmo nam piti.

4: 2 Gospodin se Bog zakleo svojom svetošću da će, evo, doći dani kad će vas odvesti udicama, a vaše potomstvo udicama.

4: 3 I izaći ćete na provale, svaku kravu na ono što je pred njom i bacit ćete ih u palaču, govori Jahve.

4: 4 Dođite u Betel i prijestup u Gilgalu umnožite prijestupe i prinesite svoje žrtve svako jutro, a svoju desetinu nakon tri godine: 4: 5 i prinesite žrtvu zahvalnosti s kvasom, te navijestite i objavite besplatne prinose: za ovo vam se sviđa vi, sinovi Izraelovi, govori Gospodin Bog.

4: 6 I također sam vam dao čistiti zube u svim gradovima vašim i hljeba nema u svim mjestima vašim; ali niste mi se vratili, govori Jahve.

4: 7 I također sam zadržao kišu od vas, kad je bilo još tri mjeseca do žetve; i učinio sam da padne kiša na jedan grad, a da ne padne na drugi grad: jedan komad je pao na komad nakon čega je padala kiša nije uvenuo.

4: 8 Tako su dva ili tri grada odlutala u jedan grad, da piju vodu, ali nisu bili zadovoljni; ali niste mi se vratili, govori Jahve.

4: 9 Udarao sam vas pjenom i plijesni: kad su vam se povećali vrtovi i vinogradi, smokve i masline, glista ih je proždrla, ali niste mi se vratili, govori Jahve.

4:10 Poslao sam među vas pošasti poput Egipta: vaše sam mladiće ubio mačem, oduzeo vam konje i smrdio sam iz vaših logora da vam se popnu u nosnice. niste mi se vratili, govori Jahve.

4:11 Ja sam srušio neke od vas, kao što je Bog srušio Sodomu i Gomoru, a vi ste bili poput vatre iz vatre izvađene; ali niste mi se vratili, govori Jahve.

4:12 Zato ću ti učiniti, Izraele, i pošto ću ti to učiniti, pripremi se za susret s tvojim Bogom, Izraele.

4:13 Jer, evo, onaj koji formira planine i stvara vjetar i objavljuje čovjeku što misli, koji stvara jutarnji mrak i gazi po uzvišicama zemlje, Jahve, Bog nad vojskama , njegovo je ime.

Poglavlje 5

5: 1 Čujte ovu riječ koju vam govorim, žalost, o kući Izraelova.

5: 2 Djevica Izraelova je pala, neće više ustati: ostavljena je na svojoj zemlji, nema nikoga tko će je podići.

5: 3 Jer ovako govori Gospodin Bog. Grad koji je izašao za tisuću ostavit će stotinu, a koji je izašao za stotinu ostavit će deset u dom Izraelov.

5: 4 Jer ovako govori Gospodin domu Izraelovu: tražite me, i živjet ćete: 5: 5 Ali ne tražite Betel, niti ulazite u Gilgal i ne prelazite u Beershebu; jer Gilgal će sigurno otići u ropstvo, i Betel će propasti.

5: 6 Tražite Jahvu, i bit ćete živi da ne izbije poput ognja u Josipovoj kući i proždere ga, a nitko ga neće ugasiti u Betelu.

5: 7 Vi koji pretvarate sud u pelin i ostavljate pravednost na zemlji, 5: 8 Tražite onoga koji čini sedam zvijezda i Oriona, i okreće sjenu smrti u jutro, a dan zamračuje noću: to poziva vode morske i izlijeva ih na lice zemlje: Jahve je njegovo ime: 5: 9 On jača razmažene protiv jakih, tako da će razmaženi doći na tvrđavu.

5:10 Oni mrze onoga koji prekori na vratima i gnušaju se onoga koji govori iskreno.

5:11 Stoga, budući da vaše gaženje ide prema siromasima, i uzimate od njega breme pšenice: sagradili ste kuće od tesanog kamena, ali u njima nećete boraviti, zasadili ste ugodne vinograde, ali nećete piti vino ih.

5:12 Jer znam vaše mnogobrojne prijestupe i vaše silne grijehe: pogađaju pravedne, uzimaju mito i odvraćaju siromahe na vratima s njihove desne strane.

5:13 Zato će razboriti u to vrijeme šutjeti jer je vrijeme zlo.

5:14 Tražite dobro, a ne zlo da biste živjeli. Tako će Jahve, Bog nad vojskama, biti s vama, kako ste govorili.

5:15 Mrzite zlo, volite dobro i utvrđujte sud na vratima; moguće je da će Jahve, Bog nad vojskama, biti milostiv prema Josipovu ostatku.

5:16 Zato Jahve, Bog nad vojskama, Jahve, ovako govori: "Plač će biti na svim ulicama i reći će na svim autocestama:" Jao! avaj! i pozvat će vinogradara na žalost i one koji su vješti od jadikovanja do jauka.

5:17 I u svim će vinogradima plakati, jer ću proći kroz tebe, govori Jahve.

5:18 Teško vama koji želite dan Jahvin! čemu je to za tebe? dan Jahvin je tama, a ne svjetlo.

5:19 Kao da je čovjek pobjegao od lava, sreo ga je medvjed ili ušao u kuću, naslonio ruku na zid, a zmija ga je ugrizla.

5:20 Zar dan Jahvin neće biti tama, a ne svjetlo? čak i vrlo tamno, a u njemu nema svjetline? 5:21 Mrzim, prezirem vaše blagdane i neću mirisati na vašim svečanim okupljanjima.

5:22 Premda mi nudite žrtve paljenice i svoje mesne darove, neću ih prihvatiti; niti ću uzeti u obzir mirovne žrtve vaših debelih zvijeri.

5:23 Ukloni od mene buku svojih pjesama jer neću čuti melodiju tvojih viola.

5:24 Ali sud neka teče kao vode, a pravda kao snažan potok.

5:25 Jeste li mi prinosili žrtve i prinose u pustinji četrdeset godina, o dom Izraelov? 5:26 Ali vi ste nosili šator svog Moloka i Chiuna svoje slike, zvijezdu svog boga, koju ste sami sebi napravili.

5:27 Zato ću vas odvesti u ropstvo izvan Damaska, govori Jahve, čije je ime Bog nad vojskama.

Poglavlje 6

6: 1 Jao onima koji se smire na Sionu i uzdaju se u planinu Samariju, koji se imenuju poglavarima naroda, kojima je došao dom Izraelov! 6: 2 Prođite do Calneha, pa vidite i odatle idite u Hamat veliki; zatim siđite do Filistejske Gete: jesu li oni bolji od ovih kraljevstava? ili je njihova granica veća od vaše granice? 6: 3 Vi koji ste udaljili zli dan i učinili da se mjesto nasilja približi iz središta štanda 6: 5 Oni pjevaju uz zvuk viole i izmišljaju si glazbala, poput Davida 6: 6 koji piju vino u zdjelama i mažu se glavnim pomastima: ali oni nisu tugovao zbog Josipove nevolje.

6: 7 Zato će sada otići u zarobljeništvo s prvima koji su zarobljeni, a gozba onih koji su se protegli bit će uklonjena.

6: 8 Gospodin Bog zakleo se sam, govori Jahve, Bog nad vojskama: gadim se Jakovljeve izvrsnosti i mrzim njegove palače; stoga ću predati grad sa svim što je u njemu.

6: 9 I ako ostane deset ljudi u jednoj kući, oni će umrijeti.

6:10 Ujak će ga uzeti i onoga koji ga sažeže iznijeti kosti iz kuće i reći onome koji je uz bok kuće: "Ima li još koga s tobom?" i reći će: Ne. Zatim će reći: "Držite jezik za zubima, jer ne smijemo spominjati ime Gospodnje."

6:11 Jer, evo, zapovijeda Jahve i udarit će veliku kuću pukotinama, a malu kućicu rascjepom.

6:12 Hoće li konji trčati po stijeni? hoće li se tamo orati s volovima? jer pretvorili ste sud u žuč, a plod pravednosti u kukutu: 6:13 Vi koji se ništa ne radujete, koji kažete: "Zar si svojom rogom nismo uzeli rogove?" 6:14 Ali evo, podići ću na vas narod, o dom Izraelov, govori Jahve, Bog nad vojskama, i napast će vas od ulaska u Hemat do rijeke pustinje.

Poglavlje 7

7: 1 Tako mi je Gospodin BOG pokazao i, evo, stvorio je skakavce na početku podizanja potonjeg izdanka i, evo, to je bio potonji rast nakon kraljeve košnje.

7: 2 I kad su završili s jelom trave zemlje, rekao sam: "Gospodine Bože, oprosti, preklinjem te: po kome će Jakov ustati?" jer je mali.

7: 3 Jahve se pokajao zbog ovoga: neće biti, govori Jahve.

7: 4 Ovako mi je Gospodin BOG pokazao: i gle, Gospodin BOG je pozvao da se bori s vatrom, i proždirao je veliku dubinu i pojeo dio.

7: 5 Tada rekoh, Gospode Bože, prestani, preklinjem te: po kome će Jakov ustati? jer je mali.

7: 6 Jahve se pokajao zbog ovoga: Ovoga također neće biti, govori Gospodin BOG.

7: 7 Tako mi je pokazao: i gle, Jahve je stajao na zidu napravljenom od pluta, s vodovodom u ruci.

7: 8 I Jahve mi reče: Amose, što vidiš? A ja sam rekao: Plumbline. Tada je Jahve rekao: "Evo, postaviću vodovod usred svog naroda Izraela; više neću više prolaziti pored njih: 7: 9 I uzvišice Izakove bit će opustošene, a svetišta Izraelova bit će opustošena." opustošio i ustat ću mačem protiv kuće Jeroboamove.

7:10 Tada je svećenik Amalija iz Betela poslao izraelskog kralja Jeroboama govoreći: Amos se urotio protiv tebe usred doma Izraelova: zemlja ne može podnijeti sve njegove riječi.

7:11 Jer ovako Amos kaže: Jeroboam će umrijeti od mača, a Izrael će sigurno biti odveden u zarobljeništvo iz svoje zemlje.

7:12 Također je Amazija rekao Amosu: "Vidovite, idi, bježi od sebe u zemlju Judinu, ondje jedi kruh i ondje proriči: 7:13 Ali više ne proriči u Betelu, jer je to kraljevo kapela, a to je kraljevski dvor.

7:14 Tada odgovori Amos i reče Amaziji: "Ja nisam bio prorok, niti sam bio prorokov sin, već sam bio pastir i skupljač plodova sikomore: 7:15 I Jahve me uzeo dok sam slijedio stado, i Jahve mi je rekao: Idi, prorokuj mome narodu Izraelu.

7:16 Sada dakle čuj riječ Jahvinu: Kažeš: Ne prorokuj protiv Izraela i ne odbacuj svoje riječi protiv doma Izakova.

7:17 Zato ovako govori Jahve: tvoja će žena biti bludnica u gradu, a tvoji će sinovi i tvoje kćeri pasti od mača, a tvoja će se zemlja podijeliti po redovima i umrijet ćeš u zagađenoj zemlji. sigurno otići u zarobljeništvo iz svoje zemlje.

Poglavlje 8

8: 1 Ovako mi je Gospodin Bog pokazao: i evo košare ljetnog voća.

8: 2 I reče: Amose, što vidiš? A ja sam rekao: Košara ljetnog voća. Tada mi je Jahve rekao: "Došao je kraj mom narodu Izraelovu, neću više prolaziti pored njih.

8: 3 I pjesme će hramske u taj dan zavijati, govori Gospodin Bog: na svakom će mjestu biti mnogo mrtvih tijela koja će ih šutnjom izbaciti.

8: 4 Čujte ovo, vi koji gutate siromahe, pa čak i da siromahe zemlje propadnete, 8: 5 Govoreći: Kad će nestati mladi mjesec da prodamo kukuruz? i subotu, da bismo mogli staviti pšenicu, čineći efu malom, a šekel velikom, i krivotvoreći ravnotežu? 8: 6 Da možemo sirotinju kupiti za srebro, a siromahe za par cipela, i prodati otpad pšenice? 8: 7 Zakleo se Jahve izvrsnošću Jakovljevom: Zaista nikada neću zaboraviti niti jedno njihovo djelo.

8: 8 Neće li zemlja zadrhtati zbog ovoga i svi će oplakivati ​​onoga koji u njoj stanuje? i potpuno će ustati kao potop, bit će izbačen i utopljen kao potop Egipta.

8: 9 I dogodit će se toga dana, govori Gospodin Bog, da ću učiniti da sunce zađe u podne, a ja ću zamračiti zemlju u vedar dan: 8:10 i pretvorit ću vaše svetkovine u žalost, a sve vaše pjesme u jadikovku i iznijet ću vrećicu na sva bedra, i ćelavost na svakoj glavi i učinit ću to kao žalost nad jedincem, a kraj kao gorki dan.

8:11 Evo, dolaze dani, govori Gospodin Bog, kad ću poslati glad u zemlju, ne glad kruha ni žeđ za vodom, već da čujem riječi Gospodnje: 8:12 lutat će od mora do mora, a sa sjevera čak i na istok, trčati će amo -tamo tražiti riječ Jahvinu i neće je pronaći.

8:13 U taj će dan lijepe djevice i mladići klonuti od žeđi.

8:14 Oni koji se zaklinju u grijeh Samarije i govore: Tvoj bog, Dan, živi i: Živi način Beer -Šebe pa će i oni pasti i nikada više neće ustati.

Poglavlje 9

9: 1 Vidio sam GOSPODINA kako stoji na oltaru; i rekao je: "Udarite nadvratnik nad vratima da se stubovi tresu!" : tko bježi od njih, neće bježati, a tko od njih bježi, neće biti izbavljen.

9: 2 Iako kopaju u paklu, odatle će me moja ruka uzeti dok se penju na nebo, odatle ću ih ja srušiti: 9: 3 I ako se sakriju na vrhu Karmela, potražit ću ih i izvaditi odande i iako su sakriveni od mojih očiju na dnu mora, odatle ću zapovijedati zmiji i on će je ugristi: 9: 4 I ako oni odu u zarobljeništvo pred svojim neprijateljima, odatle ću zapovijedati mačem i ubit će ih: i ja ću svoje oči usmjeriti na njih za zlo, a ne za dobro.

9: 5 I Gospodin Bog nad vojskama je onaj koji dotakne zemlju, i ona će se otopiti, i svi koji u njoj žive oplakivat će;

9: 6 On je taj koji gradi svoje priče na nebu i utemeljio je svoju četu na zemlji. On poziva vode morske i izlijeva ih na lice zemlje: Jahve je ime njegovo.

9: 7 Zar mi niste djeca Etiopljana, sinovi Izraelovi? govori Jahve. Nisam li ja izveo Izrael iz egipatske zemlje? i Filistejci iz Kaftora i Sirijci iz Kira? 9: 8 Evo, oči Jahve BOGA uprte su u grešno kraljevstvo i uništit ću ga s lica zemlje, osim što neću potpuno uništiti dom Jakovljev, govori Jahve.

9: 9 Jer, evo, zapovjedit ću i procijedit ću dom Izraelov među svim narodima, kao što se kukuruz prosijava u sito, ali ni najmanje žito neće pasti na zemlju.

9:10 Svi će grešnici moga naroda umrijeti od mača koji govore: Zlo nas neće nadvladati niti spriječiti.

9:11 U taj dan podići ću Davidov šator koji je pao i zatvorit ću njegove provale, podići ću njegove ruševine i sagradit ću ga kao u davnim vremenima: 9:12 da mogu posjeduju ostatak Edoma i svih neznabožaca koji se zovu mojim imenom, govori Jahve koji to čini.

9:13 Evo, dolaze dani, govori Jahve, kad će orač stići žeteoca, a gazor grožđa onoga koji sije sjeme, a planine će ispustiti slatko vino i sva će se brda otopiti.

9:14 I ja ću vratiti ropstvo svog izraelskog naroda, i oni će sagraditi opustošene gradove, naselit će ih, zasadit će vinograde i piti vino od njih, napravit će i vrtove i jesti njihov plod .

9:15 Posadit ću ih na njihovu zemlju i više ih neće izvlačiti iz zemlje koju sam im dao, govori Jahve, Bog tvoj.

Izvori: Autorska prava i kopije dijelova 1997. Benyamin Pilant, Sva prava pridržana
JPS elektroničko izdanje Autorska prava i kopija 1998. Larry Nelson, Sva prava pridržana
Židovska Biblija

Preuzmite našu mobilnu aplikaciju za pristup u pokretu židovskoj virtualnoj knjižnici


Što Amos za nas znači?

Osobno vidim Amosa posvuda. Mislim da je to izuzetno primjenjiva i prizemna knjiga. Sve se vraća, sve se plaća. Uzrok i posljedica. To nam prilično jasno, osobito unatrag, pokazuje kakve nejednakosti i nepravde imaju moć činiti. Ovo nije mistična biblijska knjiga. Nisam puno govorio o Bogu u Amosu jer to nekako ne trebate. Božja uloga u tome bila je stavljanje Amosa u položaj u kojem se našao i otvaranje očiju. Ako pažljivo čitate, Bog zapravo ne obećava djelovanje – Bog obećava nedostatak akcije. Izrael, a kasnije i Juda, očito su spavali u svom krevetu. Bog nije intervenirao jer je u bilo kojem trenutku u prošlosti Izrael preuzeo zasluge. I nije Bog zaslužio to što se brinuo – nego su to bile radnje iz napuhanog ega. Ako je Izrael preuzeo zasluge za Božje djelo, smatrali su se moćnijim od njih i postali su pohlepni. A Amos jasno kaže da ako ne vodimo brigu o svima onda u konačnici svi nastradaju. Čak i ako je elita nakratko sretna. Amos je iznenađujuće nekompliciran. Ovo nije problem koji je nestao. Danas je jednako primjenjiv kao i tada.


KONTEKST 8. STOLJEĆA p.n.e. PROROČANSTVO: PROROK AMOS.

Religijski kontekst
Pod Jeroboamom II i Uzijom, jeruzalemski hram u Judi i svetište Betela u Izraelu bili su istaknuta vjerska središta, mjesta za žrtve i druge prinose. Dio akumuliranog bogatstva, poput zlata i bjelokosti, opremio je ta svetišta. Ipak, za proroke je pravda bila važnija od kultnih žrtava.
Pod asirskim vazalstvom, asirska politika prema lokalnim vjerskim kultovima bila je dvosmislena (Joseph Blenkinsopp, Povijest proročanstva u Izraelu. str. 83). Ponekad je asirski kult bio nametnut i podržan vazalnim godišnjim dankom. Lokalni su kultovi uništeni i/ili obnovljeni, kao u 2 kralja 17: 24-28. A asirski vojni pohodi vođeni su u ime Ašur –Asirijski bog i vazalni ugovori, nazvani “yoke Ašura ”, potpisani su u ime Ašur, “ gospodar svih zemalja ”.
Za Izrael, međutim, pad Samarije nije bio samo ljudska katastrofa, već i teološki izazov. Budući da je rat među ljudskim narodima uključivao rat između njihovih božanstava, može li Jahve biti poražen Ašur? Također, gubitak zemlje doveo je u pitanje relevantnost saveza s Jahvom. Za proroke Amosa i Hošeju, pad Samarije bio je logična posljedica vjerskih i društvenih razlika u doba Jeroboama II. Osea je posebno osudio vjerski sinkretizam koji je međunarodna trgovina donijela u Izraelu zalažući se za čistoću vjere. Taj sinkretizam primijećen je i nakon 722. godine prije Krista jer su u Samariju dovedeni novi ljudi i pomiješani s izraelskim ostacima. U Isusovo vrijeme, Židovi su predbacivali Samarićanima zbog sinkretističke religije.
U Judi pad Samarije nije prošao bez vjerskih i teoloških utjecaja. Ne treba zaboraviti da je kralj Ezekija pokrenuo niz vjerskih reformi koje će Josiah završiti nakon što je otkrio Knjigu zakona iz sjevernog kraljevstva. Utvrdio je jeruzalemske zidine, osigurao vodoopskrbu izgradnjom siloamskog tunela i proveo pročišćavanje Hrama (Izaija 22: 9-11). Ove reforme nisu samo povećale važnost hrama, već su postale i razlogom čudesnog izbavljenja Jeruzalema od opsade Senaheriba (2 kralja 19: 35-37). To povjerenje u hram i grad bilo bi osporeno babilonskom invazijom 597. i 586. godine prije Krista.

Poslanik Amos i njegova knjiga

Amosova knjiga
Prema Cereskom (Anthony R. Ceresko, Uvod u Stari zavjet, str.198-199), Amosova je knjiga mogla biti uređena u tri faze. Glavni dio su Amos ili njegovi učenici prikupili iz Amosovog propovijedanja u Izraelu oko 760 -ih godina prije Krista. Nakon 722. godine prije Krista, prepravka je proširila knjigu kako bi zadovoljila kontekst Jude iz sredine 7. stoljeća prije Krista (2: 4-5). Vjerodostojnost proroka opravdana je padom Samarije. U ovoj fazi možemo identificirati neke deutoronomske elemente (2: 4c). Konačni urednik u 6. stoljeću prije nove ere, kasni egzil ili posteksilik, revidirao je knjigu kako bi se obratio prognanicima ili tek vraćenim iz egzila i uveo mesijansku perspektivu (9: 8c-15).
Štoviše, Amosova se knjiga može podijeliti na tri dijela. Nakon prologa (1: 1), Amos počinje objavljivanjem grijeha i posljedičnim presudama svakog od siro-palestinskih naroda (1: 2-2: 16). Drugi dio sadrži jade protiv Izraela (3: 1-6: 14). I treći dio knjige izvještava o vizijama o Izraelu (7: 1-9: 8b) i autobiografskom bilješkom o sukobu sa svećenikom Amazijom (7: 10-17). Knjiga završava mesijanskim epilogom (9: 8c-15).
Nežidovskim narodima Amos zamjera njihove brojne zločine – “ zbog tri zločina od …, i četiri ”- protiv čovječnosti. Pravda Božja univerzalna je i nije ograničena samo na Izrael. Concerning Israel, the crimes are not only humanistic, but also touch the covenant with Yahweh that requires justice and righteousness. But scholars discuss if the covenant was already codified like the actual book of Deuteronomy or was still kept as a collection of traditions (Collins, p.290).
Also, Amos criticized the religious cult of Bethel and the way exodus was understood in Israel. For him, the celebration of the experience of exodus should call forth responsibility instead of overconfidence and indifference to justice. Amos does question the real significance of the election of Israel. Yahweh is the savior of Israel as well as of all nations. In that sense, Amos continues in denouncing the social injustice, and particularly the luxury and extravagant consumerism of the ruling class (4:1-3 6:4-7). To disregard the covenant can bring only disaster, a punishment from God who is the master of history and acts in history. Therefore, according to Collins, Amos may be a “strict monotheist” who cannot resist prophesying when Yahweh speaks (Collins, p.291)
Concerning the religious cult in Bethel, Amos has nothing to say. For Amos the true religion consists in practicing justice. Religion is not about a sophisticated liturgy, nor about expensive offerings. Amos rejects liturgical music as well as animal sacrifices. “The service of God is about justice.” (Collins, p.293) Amos, hence, does not ask for a liturgical renewal, but a moral renewal. The commitment to God has to be practiced not in the sanctuary, but rather in the marketplace, where the rich cheat and exploit the poor.
Therefore, Amos sees the advent of the Lord as a day of judgment. His visions culminate in the total destruction of Israel (9:1-8b). The kingdom will be destroyed, along with its population. While, the visions are pronounced against the rich, the poor also will perish as well. Even the sanctuary of Bethel cannot not stand, since its cult is not worthy. For the postexilic editor, however, the last word of God is hope for his people. Observing the return from the Babylonian exile, the prophet projects a messianic ending and the restoration of Davidic kingship.


Haggai, Zechariah & Malachi

The last group within the Twelve Prophets is Haggai, Zechariah (especially chapters 1-8), and Malachi, all of whom prophesy after the Babylonian exile. (The history of this period, when the second Temple was being rebuilt,is described in the biblical books of Ezra and Nehemiah.) Each of the three was preoccupied with a different issue. Haggai encouraged the people to rebuild the Temple, despite their grinding poverty. Zechariah (in chapters 1-8) focused on the theme of God choosing and desiring Israel: &ldquoSing and rejoice, O daughter of Zion, behold I come and I will dwell within you, says the Lord&rdquo (Zechariah 2:14). Malachi spoke about the social and religious problems of the return to Zion: neglect of sacrifices (Malachi 1:6-14) and intermarriage (Malachi 2:11-12).

The historical setting of several passages in the Twelve Prophets are debated: Scholars argue about the dating of Habakkuk 3 and Zechariah 9-14, and it is quite probable that Zechariah 9-14 were written earlier than the time of Zechariah.

The dating of the entire book of Joel is also uncertain. Joel chapters 1-2 prophesy about a plague of locusts that would come upon the land, and urge the people to pray and repent. It is not clear if this refers to an actual plague or is a metaphor for an anticipated invasion of Judah.

Jona

One of the Twelve Prophets stands out as unconnected to any historical event. This is the book of Jonah, also the only one to deal solely with universal themes, rather than with Israel&rsquos particular relationship with God. In chapters 1-2, Jonah attempts to escape from God&rsquos Presence through his interactions with the sailors in chapter 1, he comes to see God as the source of life, and to long for God. In chapters 3-4, Jonah confronts God&rsquos policy of reward and punishment, and is forced to undergo the experience of losing something he needs. Through this lesson, God teaches Jonah that His love for humans is overarching and that God is therefore inclined to be merciful and to prefer repentance to punishment.


Israelite Prophets Date Chart

This chart includes only the major prophetic figures of the Old Testament period. The period following 750 BC, beginning with Hosea and Amos, is often referred to as the klasična period of prophecy and those prophets as pisanje proroci. Both names are somewhat inaccurate. There is not nearly as radical a break between prophets before the beginning of the "classical" period and those after as the name might imply. Also, not all of the prophets were necessarily writers. In some cases the books are a combination of the prophet's words along with later stories about the prophet as well as much later application of the prophetic message to new historical contexts. Amos is a good example of such a composite book. On the other hand, some prophetic books, such as Ezekiel, are relatively coherent indicating a great deal of unity of composition. Yet in other cases, such as the Book of Jonah, the prophet whose name appears as the title of a book had little to do with the authorship of the book, since it is a writing oko the prophet, his life, and message.

The dates reflect the active ministry of the prophets as determined from datable portions of the biblical accounts. Except for the Isaiah traditions, there is no attempt here to sort out the different time periods that are reflected in the prophetic books themselves (see The Unity and Authorship of Isaiah). For example, it is clear that the collection of sermons and stories from Amos underwent editing (redaction) in the Southern Kingdom after the destruction of Jerusalem in 587 BC, some 150 years after the ministry of Amos in the Northern Kingdom (Amos 9:11-15).

This simply reminds us that there is a difference between the immediate historical context of prophetic figures of the Old Testament and the historical context of the books that bear their name. The books are the products of the community of faith sometimes over many centuries as they collected, reflected upon, and used the messages brought by the prophets themselves (for a graphic of the different time frames of biblical material, see The Three Triads of Biblical Interpretation and the accompanying article, Guidelines for Interpreting Biblical Narrative). The books often bear clear evidence of this dynamic use of the prophetic traditions over a period of time, which also speaks of the ongoing vitality of the writings as God's living word to the people.

Daniel is not included here because the book is not normally considered a prophetic book, but rather part of The Writings, the reflective and devotional literature of Israel. There is little historical evidence to date the book of Joel, and it could fall anywhere between 500 BC to as late as 300 BC. The historical setting od Jona is the Assyrian era of the 8th century BC, but many scholars place the actual writing of the book in the middle fifth century BC, shortly after Nehemiah's reforms. This suggests that the book uses much older traditions from the Assyrian era as a means to address a different set of problems in the post-exilic community.


Fact-checking the Book of Amos: There Was a Huge Quake in Eighth Century B.C.E.

It is rare to find evidence supporting the biblical narrative. Thousands of years after the event, the causes of destruction can be hard to pinpoint. War or quake are just two possibilities that spring to mind when evidence of heavy destruction is found.

While earthquakes in the Middle East and Levant are as common as flies, the ancient annals did not tend to mention them – with one glaring exception. The books of Amos, Zechariah and Ezekiel explicitly note an earthquake, which scholars agree would have been in roughly 760 B.C.E. Much later, the Roman-Jewish historian Josephus wrote in his typical hair-raising style about the same temblor and its supposed origin in the prideful King Uzziah.

Indeed, support for the biblical narrative had been found in archaeological discoveries of catastrophic destruction throughout ancient northern Israel, dating to the eighth century B.C.E. (these discoveries were made over decades by a host of researchers).

No question about it, much damage was caused by the Assyrians conquering the land and quashing fractious locals. But Israeli scientists report detecting paleo-geological signals clearly supporting the archaeological evidence.

Their conclusion is that the descriptions of earthquake in Amos and Zechariah, and elsewhere in the Bible, were true. Geology, however, had a surprise in store.

Amos speaks

& quotThe words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake” (Amos 1:1).

The book of Amos, which is believed to have been written in the eighth century B.C.E. with some later additions, begins with God delivering a mighty blast from Jerusalem that would wither the top of Mount Carmel 100 kilometers (62 miles) to the east and continue onto Syria, whose unhappy people “shall go into captivity unto Kir.”

Gaza was also wrecked by the deity’s wrath, said the herdsman-prophet. So was everyone else in the vicinity, including the Moabites, the Philistines, not least in Gath, and the Kingdom of Judah, punished for its usual faithlessness:

“Because they have despised the law of the Lord, and have not kept his commandments, and their lies caused them to err, after which their fathers have walked: But I will send a fire upon Judah, and it shall devour the palaces of Jerusalem” (Amos 2:4-5).

And Israel fared no better: “You only have I known of all the families of the earth: Therefore I will punish you for all your iniquities” (Amos 3:2).

Thus the wrath of the Lord was felt up and down the land, and to its left and right too – which in and of itself supports the postulation that if some hell befell the region, it was a major earthquake. Or, in fact, two.

Ancient Gath Philippe Bohstrom

King Uzziah waxes proud

The Bible isn’t taken literally by most people anymore, certainly not in the case of far-out tales like Jonah being swallowed whole by a sea-creature and surviving the trauma.

But parts of the biblical narrative seem to be based on memories of traumatic events. Amos was written contemporarily with the events. Zechariah was written later, somewhere between the sixth to fourth centuries B.C.E. He also mentions a temblor in the time of King Uzziah, who is thought to have ruled from 787 to 736 B.C.E.

While Amos and Zechariah focused on aspects of evil, as usual Josephus delved into startling detail, starting with Uzziah waxing extremely successful, which made him cocky. One day the king went to the Temple – the first one, Solomon’s Temple – and insisted on offering incense to God himself, rather than via the priests, who begged him to desist. He threatened to kill them, and then:

a great earthquake shook the ground, and a rent was made in the temple, and the bright rays of the sun shone through it and fell upon the King’s face insomuch that the leprosy seized upon him immediately. And before the city, at a place called Eroge, half the mountain broke off from the rest on the west” – Josephus, “Antiquities of the Jews, Book IX 10:4

U REDU. Prof. Wolfgang Zwickel of the University of Mainz helpfully points out a key archaeological clue to quake versus enemy action. In the case of war, Zwickel says, destruction layers wouldn’t necessarily be everywhere. Cities that submissively opened their gates to the marauder would be spared. But if all the cities in a large area evince destruction levels, the likelihood is quake.

Evidence of catastrophe in eighth-century B.C.E. northern Israel is legion. A destruction layer at Hazor was dated by Israel Finkelstein and Yigal Yadin to 760 B.C.E., the right time frame for Amos. At Lachish, David Ussishkin found a destruction level from the same time. Acre also has a similar layer dating to the mid-eighth century B.C.E. that, Zwickel points out, could have been courtesy of the Assyrians or quake.

Asirski reljef s prikazom ratnika na konjima, 8. st. Pr. Iz palače Ashurbanipal u Nineveh De Agostini / Getty Images

Moving onto Megiddo (which the Christians call Armageddon), the archaeologists describe “tilted walls and pillars, bent and warped walls, fractured building stones, dipping floors, liquefied sand, mudbrick collapse and burnt remains” (Shmuel Marco and Israel Finkelstein of Tel Aviv University, with Amotz Agnon of Hebrew University and Ussishkin).

Tel Abu Hawam, in Haifa Bay, had been settled from the Bronze Age, if not earlier, and a powerful town had arisen there some 3,000 years ago. But it was destroyed after the quake and not rebuilt. Damage found at Tel Dan also fits the timeline of the biblical quake.

What about the Assyrians? Hebrew University’s Agnon explains that some of the damage the archaeologists found could not possibly have been achieved with the primitive tools of the Bronze Age or even the early Iron Age.

Tel Shafi, for instance (formerly the Philistine city of Gath), had a 4-meter-thick (13-foot) wall that fell onto its side in the eighth century B.C.E. It would have taken a hand of god, not a donkey with headgear, to push that thing over. “That damage couldn’t have been man-made,” Agnon says.

Haifa Bay, a center of industry and residence too, which could be vulnerable to soil liquefaction during a major earthquake Rami Shllush

In fact, geological analyses of archaeological evidence by Kate Raphael and Agnon, constrained by Agnon's revision of student work on Dead Sea sediments, found 11 quakes in the Bronze and Iron ages in Israel.

The fact that geologists found two quakes in the eighth century B.C.E., not one, doesn’t seem to bother today’s scientists. Zwickel for one suggests that memories can get foggy after centuries, or that Amos was referring to the stronger quake.

At the bottom of the Dead Sea

Where the quakes originated, we do not know. Israel is riddled with faults, but there’s one major one – the Dead Sea Transform – which is the source of catastrophic quakes. The seabed is like a tape recorder of geological events in the land: Deposits falling to the floor of the Dead Sea lie in flat layers, unless disrupted and deformed by quakes.

By radio-carbon dating organic matter in the layers, science can roughly time the disturbances to the layers. To validate the method, geologists identified known major quakes, like in 1927 and 1834/7, by deformations in the Dead Sea cores.

Publishing in Tectonophysics, Marco and Agnon,, and Elisa Kagan, present paleoseismic evidence from the Dead Sea area: Cores taken at Ein Gedi and evidence from layered sediment at Ein Feshkha and Nahal Tze’elim (next to Masada).

Using carbon-14 dating of organic matter in the deformed layers, Kagan dated one quake to 861-705 B.C.E. and the second to 824-667 B.C.E.

Agnon explains why the margin of error seems so enormous. “The organic material [Kagan] dated using C14 didn’t die in the quake. It came from plants that stopped living before the quake and reached the site through flooding,” Agnon says. That widened the margin.

At the end of the day, what we have is evidence of two strong quakes in the eighth century B.C.E., which support the biblical account in Amos, and Zechariah too. Not that he knew of what he spake, writing so long after the event, but still.

One final thing. Some scholars believe they can locate the epicenter of the “Amos quake” to Lebanon and estimate that its magnitude was a hellish 8. Agnon shrugs: There just isn’t enough evidence to reach any such determinations, he says.

In any case, despite the evidence of divine displeasure, the locals seem to have set about briskly rebuilding, Zwickel says: “Even more interesting than destroyed sites are sites evidently built up directly after the earthquake/s. Evidently, King Jeroboam II used the troubles in the destroyed area to establish new trade connections to the north and to strengthen the infrastructure for trade connections in Israel.”


What does the Bible teach us in the book of Amos?

The book of Amos is named after the prophet whose words are collected in this book. He was a shepherd and farmer, but had the special commission to proclaim God’s message to the people of Israel – more precisely, to the northern kingdom of Israel, since the people of Israel had split into two kingdoms some 150 years before Amos’ days. The book dates about 750 BC.

Amos lived during the reign of Jeroboam II, who was a successful king economically and politically. But instead of fearing God, he worshiped idols and tolerated social injustice.

Judgment of neighboring countries

In a series of short poems, Israel’s neighbors are accused of violence and injustice. God announces that He will judge them. See for example Amos 1:6-7:

For three transgressions of Gaza,
and for four, I will not revoke the punishment,
because they carried into exile a whole people
to deliver them up to Edom.
So I will send a fire upon the wall of Gaza,
and it shall devour her strongholds.

Amos is addressing people groups around Israel – and his audience probably did fully agree that these nations needed judgment.

Judgment of Israel

But Amos goes on. In a poem three times as long as the others, he accuses Israel itself of social injustice and idolatry:

because they sell the righteous for silver,
and the needy for a pair of sandals –
those who trample the head of the poor into the dust of the earth
and turn aside the way of the afflicted

a man and his father go in to the same girl,
so that My holy name is profaned
(Amos 2:6-7).

God takes this all the more seriously because He has treated Israel so well, and because they are fully aware of God’s law.

You only have I known
of all the families of the earth
therefore I will punish you
for all your iniquities
(Amos 3:2).

Since Israel had a great calling and a great responsibility, the consequences of their rebellion were also tremendous.

Poems and visions

In the rest of Amos’ books, there are many poems about Israel’s religious hypocrisy. God doesn’t like their sacrifices and their religious gatherings, because they are accompanied by great injustice. A real relationship with God should lead to righteous relationships with other people as well.

Moreover, the Israelites worshiped idols and tried to serve God on their own terms, which God clearly condemns. In vivid imagery, Amos describes how He will destroy the kingdom of Israel.

The day of the Lord

The Israelites were hoping for “the day of the Lord”, a moment when God would intercede in world history. They thought that God would then judge the nations, and make Israel rule over the world. They expected a glorious future. But Amos radically corrects this view (Amos 5:18):

Woe to you who desire the day of the Lord!
Why would you have the day of the Lord?
It is darkness, and not light

It is true that “the day of the Lord” is a day of judgment over the nations (see for example Isaiah 13:6-9, Jeremiah 46:10, Obadiah 1:15). But Israel is just as sinful, and will therefore be judged like the other nations. This happened indeed – some 40 years after Amos’ prophecies, Israel was captured and led into exile by the Assyrian army.

God remains gracious

And yet, God does not fully destroy his people. When Amos intercedes for the people, God promises that their total destruction, depicted as a scorching fire and a locust swarm, “shall not be” (Amos 7:1-6). Even though the Israelites had not taken Amos’ warnings to heart and thus were indeed led into exile, God promises their restoration.

In that day I will raise up
the booth of David that is fallen
and repair its breaches,
and raise up its ruins
and rebuild it as in the days of old,
that they may possess the remnant of Edom
and all the nations who are called by My name,
declares the Lord Who does this
(Amos 9:11-12).

Lessons for us

The main themes of Amos and lessons that we learn from this book are:

  • A real relationship with God should show in social justice and righteousness. The Lord is not pleased with hypocritical worship.
  • The Israelites had a unique and privileged relationship with God. Their great calling was accompanied by a great responsibility. Think about your position and the responsibility this brings!
  • God is just. He has judged sinful neighboring countries. He has sent the Israelites into exile. He will also judge us, if we are neglecting his will.
  • God is gracious. Even for the unjust and idolatrous Israelites, He provided a glimmer of hope for the future. His goal with humanity is not to destroy it, but to offer a way of salvation.

Want to know more?

If you are interested in learning more about the book of Amos, the best thing to do, of course, is to read it for yourself. Moreover, you could watch an introductory video of The Bible Project:

In our five Read Scripture courses, we offer introductions on every single Bible book. The courses are totally free, and after completing a course you will receive a certificate. Feel free to sign up and try for yourself!

How does this Bible teaching speak to you? Please share your thoughts down below!

Get a good introduction about the Bible in What is the Bible?

Grietje Commelin

Grietje studied theology and mastered in Bible Translation. Next to being a mother, she supports GlobalRize by writing bible reflections and other content for GlobalRize.


What Makes a “Great” History Novel?

Many criteria go into determining if or not a history book is good. Some of them include:

Accuracy: One of the most crucial things that you need to look for when assessing a background book is whether it is true. Did the writer perform adequate research on the topic to deliver details, not only their remarks, during the writing?

Cites information: Likewise, you need to search for publications that have footnotes and a comprehensive collection of these resources used when writing the book. Start looking for the post mentioning these resources across the text to reveal how they can tie the data from several resources to help you realize the concepts or ideas introduced in the book.

Well-Written and Engaging: Great books also need to be engaging. The writer should be able to gather the parts of this narrative’ in a distinct and straightforward to comprehend format. As the reader, you ought to be the book and want to continue reading to understand the events that the writer is talking about. One way that lots of writers can produce a history engaging is via using primary sources. Primary sources may consist of photos, artifacts at the moment, and letters, journals, papers, speeches, and other written reports.

Why should I read history books?

Reading the best history books and learning history, in general, are significant for several distinct reasons. Whenever you’ve got a fantastic comprehension of the last, you can realize the gift. Seeing the link between the way things once were and how they’re now can permit you to see how we got where we are and what we can do to continue to proceed.

Studying history may also highlight mistakes that different people, leaders, or even groups of individuals made. Learning about these errors and their effects can keep them from occurring again and producing precisely the same negative impacts. Without history, we would not understand that, and we, as a people, will be prone to repeat the same mistakes repeatedly.

Learning the background of your ethnic group, town, or nation may also help you know more about who you are as an individual and how you came to be. You’ll have the ability to find out about your ancestors and the various events that influenced their everyday lives.

Besides learning about ourselves and our legacy, history is also an essential bit of understanding about other cultures and heritages. This might help us create a feeling of empathy, knowledge, and appreciation for people who are different from us.

Which kind of history book when I read?

The reply to this query will indeed differ for everybody. There are many distinct sorts of history books, so you are going to wish to consider your interests, needs, and preferences when picking a book. If you’re seeking to learn about a particular motion or time interval, decide on a novel centered around that.

Are historical novels intriguing?

When a background novel is well-written and factual, it can be extremely intriguing. Just because it occurred before, it does not imply that history is dull. Many historical writers are specialists at joining different occasions with each other to make an extremely engaging ” narrative,” which may have you on the edge of your chair.

Each of those historical world history books does a fantastic job providing an exceptional outlook towards the depths of the world and human history. There’s so much to pay, but the extraordinary thing about history is always a different perspective to check at.

History did not just happen from 1 standpoint, there were countless occasions offering thousands of unique viewpoints, and that’s an important issue to bear in mind when studying one of these novels.


Gledaj video: 170417 Vremenska (Kolovoz 2022).