The Kingdom of God. John Bright
in the Bible to have existed in north-central Transjordan. The verse would then read, “You that rejoice over Lodebar, that say, ‘Is it not by our might that we have seized Qarnaim for ourselves?’ ” Presumably allusions to victories of Jehoash or Jeroboam over the Arameans are intended.
25 I am in agreement with those who regard the popular notion of the Day of Yahweh as eschatological, i.e., the time when Yahweh would break into history to judge his foes and establish his rule. See my article “Faith and Destiny,” Interpretation V-1 (1951), 9 ff.
26 His home was Tekoa (1:1), a site which still wears its ancient name (Khirbet Taqû‘), a few miles southeast of Bethlehem overlooking the steep pitch down to the Dead Sea.
27 It is difficult to agree with those—recently A. Haldar, Associations of Cult Prophets Among the Ancient Semites (Uppsala: Almqvist & Wiksells, 1945), p. 112; Miloš Bič, “Der Prophet Amos—Ein Haepatoskopos,” Vetus Testamentum, I–4 (1951), 292-96—who maintain that the words (1:1; 7:14) nôqēd and bôqēr (“herdsman”) denote a cultic functionary. Even granting that the words may on occasion have had a cultic significance, this is no proof that they must always do so. The fact that the early prophets were closely linked to the cult must not be driven to such extremes. The sense of Amos 7:14 is that Amos was not a professional religionist at the time of his call; cf. H. H. Rowley, “Was Amos a Nabi?” Festschrift Otto Eissfeldt, J. Fück, ed. (Halle: Max Niemeyer, 1947), pp. 191-97.
28 Literally, “that reproves in the gate.” The city gate, as we know from numerous references in the Old Testament, was where the elders sat to administer justice. It thus corresponds to the court, as we would understand it.
29 Literally, “and bring near the seat (sitting) of violence.” Reference seems to be to courts where violence, instead of justice, is dispensed. But the sense is uncertain; see the commentaries.
30 The Hebrew, which the English follows, reads, “like David they devise for themselves instruments of music.” To many commentators this seems unlikely because: (a) while David was famed as a composer of songs, we do not hear that he invented musical instruments; and (b) the context speaks of banquets with music, which is a place where ditties might be improvised but scarcely the place to devise novel musical instruments. The proposed emendation, following Nowack, etc., changes but one Hebrew letter. It is, however, a conjecture.
31 The expression is George Adam Smith’s in The Book of the Twelve Prophets (rev. ed.; New York: Harper & Bros., 1928), I, 148.
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