Was Thutmose III the Pharaoh of the Exodus? Possibly. This article offers some evidence for and against this relatively early dating of the Exodus.
Are Imhotep (a vizier under Pharaoh Djoser) and Joseph (from the book of Genesis) the same person? Certainly not, and here’s why.
Amos 4:6-13 tells us how, in an effort to bring Israel to her senses, God sent a series of calamities, including famine, drought, blight, pestilence, disease, and violence. Nevertheless, Israel wouldn’t turn back to God. This list of calamities is strongly reminiscent of the curse list in Deuteronomy 28, suggesting a covenant context for Amos 4.
Amos 4:4-5 sits in the middle of the trajectory of Hebrew prophecy by declaring that only worship that proceeds from a heart that loves God and loves its neighbor is acceptable to God. Amos sounds a lot like Jesus.
In Amos 4:1-3, the prophet focuses on the women of Samaria and calls them “Cows of Bashan”. Is he simply insulting these women and speaking out of an essentially misogynistic patriarchal worldview, or is he making a constructive theological point with this image?
It is possible to read a text from a perspective that seems unnatural to the text. In doing so what we actually do is critique ourselves as readers and force ourselves to see new things in the text. There are productive and unproductive ways to do this, but it can be useful for Bible study.
In Amos 3:3-8, the prophet uses a series of rhetorical questions to deliver a warning to Israel about the inescapability of God’s coming judgment. But he also tells us about prophecy itself – that it carries with it an implied invitation to repent and be saved from the otherwise inescapable judgment.
The oracle against Judah in Amos 2:4-5 is typically regarded by scholars as a later insertion due to its use of Deuteronomic language and the apparent vagueness of its accusation. This article argues that dating a text late solely because of the presence of so-called “Deuteronomic” language is logically circular, and it proposes a reading of the first two chapters of Amos that makes the oracle against Judah an integral part of the passage’s rhetoric rather than an obligatory insertion.
Many biblical scholars doubt the authenticity of the oracles against Tyre and Edom in Amos 1:9-12. But not only do many of the arguments against their authenticity have other, better explanations, some, particularly those that argue for a much later date of the Edom oracle based upon its “appropriateness”, commit a fundamental error in logic.
Amos, Hosea, Micah – An Archaeological Commentary, by Philip J. King, is a commentary about the 8th century BC world of the earliest of the written prophets that takes its data from the field of archaeology. It is difficult to find a similar book that is so accessibly and compactly presented.