8:11–12. In comparison with many other passages in the
book, and especially 4:6–8, which contains similar (but nonmetaphorical) motifs
and formulations, the prophecy in vv. 11–12 stands out because of its focus on
spiritual rather than physical needs. The disaster that it anticipates (by
means of the introductory phrase “the days are coming”) is not an ordinary
famine but a metaphorical hunger and thirst for divine instructions, “for
hearing the words of YHWH” (v. 11). However, this need not be interpreted as referring
to a religious revival movement, focusing on the inner life of the individual.
Throughout the book of Amos (at least, subsequent to its Deuteronomistic
redaction), the possibility of obtaining messages from YHWH in a given
situation is exclusively connected to prophetic mediation.
Thus, it is asserted that when YHWH makes plans of
importance for the nation, he will always inform the prophets in advance, but
only them (3:7). As a consequence, the prophets had the opportunity, and
responsibility, to warn the people and their leaders (3:13). Apparently, a
prophet/seer such as Amos was even thought to have the power to persuade YHWH
to withhold punitive measures (7:1–6). In this perspective, attempts to silence
(true) prophets (2:12; 7:10–17) could be seen as acts of disobedience, but also
as examples of self-destructive behavior.
I suggest that 8:11–12 can be read as a theological
exposition of 7:10–17, which under scores the dire consequences of expatriating
Amos (7:12–13). Without access to the life-sustaining drops represented by his
prophetic words (see the Comments on 7:16), both people and leaders would
perish. Facing terrible disasters (cf. 8:1–3, 8–10), the population in the
north would realize that they had lost the possibility to communicate with the
deity who might avert further disasters.
Apparently, this postexilic prophecy retains the book’s
consistent focus on the region to the north of Judah (or, Yehud), the former
kingdom of Israel that had become the province of Samaria. Such a supposition
would explain the otherwise mysterious omission of one point of the compass in
v. 12, where it is declared that a futile search for “the word of YHWH” will be
conducted in various directions: “from sea to sea (miyyām ˁad yām), from north to east.” It is worth noting that yām means both “sea” and “west.” In
other words, all geographical directions are mentioned, except for the south.
Arguably, this is because the author was convinced that the word of YHWH could
be found there, in Jerusalem (cf. 1:2; with Rudolph 1971: 267 and Paul 1991:
266).
As observed by Steins, Amaziah’s order to Amos in
7:12—“Flee to the land of Judah! Eat your bread there, and prophesy there!”—can
be read on more than one level. In addition to its immediate function within
the narrative, this utterance seems to indicate that, according to the editors
of the book, the prophetic word, having been rejected in the north, was
henceforth at home only in Judah, where it was continually studied and (re)
interpreted (see Steins 2010: 82–85, 94–95, 102–3). (Göran Eidevall, Amos: A
New Translation with Introduction and Commentary [AYB 24G; New Haven: Yale
University Press, 2017], 220-21)
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