Biblica - Vol 90 (2009) , , An Underappreciated Medical Allusion in Amos 6,6? (2009)

In the ancient Mediterranean world, olive oil and wine had medicinal as well as culinary and (in the case of olive oil) cosmetic applications. Amos may be playing on the multiple uses of these items when he condemns banqueters for drinking wine and anointing themselves while ignoring the “wound of Joseph”.

Biblica - Vol 92 (2011) , , Israels Exil in Juda und die Volkersprüche in Am 1-2 (2011)

For the composition of the oracles against the nations (Am 1,3–2,16) one historical background can be described. The disaster of the end of Israel 720 BCE was taken into consideration by Israelites living in a Judaean exile. Sorrow about Israelites deported to Edom, perhaps for working in copper mines, is connected with the threat of violence from neighbouring countries who kept some autonomy under the Assyrian reign. The oracles of Judah and Israel tell about religious and social problems in the Judaean exile as seen by the Israelite heirs of Amos’ and Hosea’s prophecies.

Biblica - Vol 92 (2011) , , Israels Exil in Juda und die Volkersprüche in Am 1-2 (2011)

For the composition of the oracles against the nations (Am 1,3–2,16) one historical background can be described. The disaster of the end of Israel 720 BCE was taken into consideration by Israelites living in a Judaean exile. Sorrow about Israelites deported to Edom, perhaps for working in copper mines, is connected with the threat of violence from neighbouring countries who kept some autonomy under the Assyrian reign. The oracles of Judah and Israel tell about religious and social problems in the Judaean exile as seen by the Israelite heirs of Amos’ and Hosea’s prophecies.

Biblica - Vol 93 (2012) , , Die Amosschrift als juda-exilische israelitische Komposition (2012)

The oracles of Amos written in the 8^th century BCE were brought from the Kingdom of Israel to Judah after the fall of Samaria in 720 BCE. We think that the Israelites in «exile» in Judah were hoping for a restoration at that time. The Book of Amos can be interpreted in this context: it explains the feelings of Israelite refugees in Judah (Amos 1-2), the responsibility of the Israelite elite for the disaster (Amos 3-6), the reason why the people bear the consequences of the catastrophe (Amos 7), and why there is hope for the refugees in Judah, but not for the exiles in Assyria (Amos 8-9).

Biblica - Vol 95 (2014) , , Der Prophet als Bleilot. Exegese und Theologie in Amos 7. (2014)

The prophetic narrative Am 7,10-17 is understood as a text written for its present context, viz. the visions of Amos. Its intention is to explain the enigmatic Kn) in the third vision. Having been the subject of interpretation already in Am 7,9 and 9,1aa.4b, this time the Kn) is identified with the person of the prophet himself. Amos, the Kn), personifies the divine word. Therefore the text proves to be a Midrash which illustrates that innerbiblical exegesis and theology are closely related to each other in this particular case.