Amram`
as H. J. Elhorst, "De Profetie van Amos" (Leyden, 1900), proposes, is entirely unwarranted and impossible. See the criticism of P. Volz in Schürer's "Theol. Literatur-zeitung," May 12, 1900.
Bibliography: See, besides the monographs and articles already referred to, the commentaries of Orelli, Hitzig, Steiner, Keil, Reuss. Nowack, Handcommentar zum A. T., 1892, et seq.; Wellhausen, Die Kleinen Propheten, 1892; J. J. P. Valeton, Amos en Hosea, 1894; Smith, The Book of the Twelve Prophets, 1896; idem, The Expositor's Bible; Driver, Joel and Amos, in Cambridge Bible for Schools and Colleges, 1897 Heilprin, Historical Poetry of the Ancient Hebrews, 1882, ii.
In Rabbinical Literature: According to the rabbis (Lev. R. x., Eccl. R. i. 1) Amos was nick-named "the stutterer" by a popular etymology. The people, on hearing his bitter rebukes, retorted: "Has the Lord cast aside all His creatures to let His spirit dwell only on this stutterer?"
Regarding the teachings of Amos, the following utterance of Simlai, an amora of the beginning of the third century, is noteworthy:
Six hundred and thirteen commandments were given to Moses; King David reduced them to eleven (Ps. xv.); Isaiah to six (Isa. xxxiii. 15); Micah to three (Micah vi. 8); Isaiah, a second time, to two (Isa. lvi. 1); but Amos to one: "Seek Me and Live!" (Mak. 24a). According to rabbinical tradition (Suk. 52b, Pirḳe R. ha-Ḳadosh, viii., based on Micah v. 5 [4]), Amos is one of the "eight princes among men" alluded to in Micah, v. 5.
According to rabbinical tradition, Amos was killed by King Uzziah, who struck him on the forehead with a glowing iron (Gedaliah ibn YaḦyah in his "Shalshelet ha-Ḳabbalah," quoted by Heilprin in "Seder ha-Dorot," i. 3110, Venetian ed. of 1587, does not mention anything of this).
The story of the martyrdom of Amos, found in the pseudo-Epiphanean writings ("Vita Prophetarum"), is somewhat different; according to this version, Amos was killed by a blow on the temple struck by Amaziah, priest of Beth-el.
AMOS, BOOK OF: his Biblical book, one of the twelve so-called "Minor Prophets," opens with the announcement of God's intention to punish evildoers (i. 2). Damascus (i. 3-5), Gaza (i. 6-9), Tyre (i. 9, 10), Edom (i. 11, 12), Ammon (i. 13-15), Moab (ii. 1-3), and Judah are taken up in turn until Israel (ii. 6) is reached. The prophet is vehement because the crimes of the people have been committed in the face of the fact that God redeemed His people from Egypt (ii. 10), destroyed the Amorites (ii. 9), and sent prophets (ii. 11) whom, however, Israel would not allow to prophesy (ii. 12). In the third and fourth chapters the prophet addresses himself directly to the kingdom of Israel. The nations are summoned to the mountains of Samaria to witness the wrongs there practised (iii. 9). The punishment that is impending will be so severe that only few will escape (iii. 12). Because of the women of Samaria, who were cruel to the poor and the needy (iv. 1), prosperity will cease (iv. 2), and not even sacrifice will avail (iv. 4, 5). God had tried to teach Israel by affliction; but neither famine, drought, blasting of the crops, attacks of insects, pestilence, defeat in war (iv. 6-10), nor even treatment like that of Sodom could induce Israel to repent. Complete destruction, therefore, is foretold (v. 1-3).
In vain does the prophet admonish Israel to seek the Lord, not Beth-el (v. 4-6). Samaria persists in being wicked and unjust (v. 7, 8). Once more the prophet calls upon Israel to repent (v. 14); and, as before, Israel fails to do so. Besides injustice and irreligion, Israel indulges in luxurious and riotous living (vi. 1-6). This, too, is a factor which inevitably leads to captivity (vi. 7).
With chap. vii. begins a series of visions, which continues to chap. ix. 6. A plague of grasshoppers (vii. 1-3) and a fire (vii. 4-6) are followed by a third plague; and the plumb-line is set up against the city and against the family of Jeroboam (vii. 7-9). The prophet's audacity brings upon him the hostility of the reigning house; and he is ordered to confine his prophetical activity to the land of his birth, Judah. Amos disclaims being a prophet, or the son of a prophet, and reiterates the certainty of coming misfortune (vii. 10-17). The last vision, representing God Himself standing at the altar and announcing the terrible catastrophe (ix. 1-6), emphasizes the hopelessness of escape from divine vengeance. The book ends (ix. 7-15) in words of comfort. The remnant shall return and in the future the land will yield abundantly (13-15). For critical view of the Book of Amos, see Amos.
AMOZ: Father of the prophet Isaiah. See Isaiah.
AMRAM:One of the sons of Bani mentioned in Ezra x. 34, in the list of those having foreign wives (I Esd. ix. 34; Omærus; R.V., Ismærus). In the Authorized Version, "Amram" is given also in I Chron. i. 41 as the name of one of the sons of Dishon. The Revised Version, however, renders this "Hamran," which is more in accordance with the original. In this connection see Hemdan.
AMRAM, FATHER OF MOSES.–A son of Kohath, and grandson of Levi. He married his own aunt, Jochebed, Kohath's sister, by whom he became the father of Moses, Aaron, and Miriam (Ex. vi. 18-20; Num. iii. 19, xxvi. 58; I Chron. vi. 2, 3, 18). From him were descended the Amramites, a Kohathite branch of the tribe of Levi. This family is mentioned in the record of the Mosaic census (Num. iii. 27) and in I Chron. xxvi. 23, where is given the account of the organization of the Levites in David's time (see Moses).
In Rabbinical Literature:When Jochebed, daughter of Levi—born on the day when Jacob entered Egypt with his family (B. B. 120a, 123b; Gen. R. cxiv.)—was over one hundred and twenty years old, Amram, her nephew—born on the same day as she, according to the Testament of the Patriarchs (Levi, xii.)—married her (Ex. R. i.); and she bore him a daughter called Miriam (mar=bitterness) because of the embitterment of life which had then begun for the Jews, and a son named Aaron (derived from harah, to conceive) because every expectant mother feared for her child. But when Pharaoh issued the edict that every male child was to be cast into the river, Amram separated himself from his wife, saying, "Why should we beget sons that are to be killed?" His example as head of the Jewish high-court was followed by the others. Then his daughter Miriam reproached him, saying to him: "Thy cruelty exceeds even that of Pharaoh!" Whereupon Amram celebrated for a second time his wedding with his wife, who, though one hundred and thirty years old, had under the nuptial canopy become like a young maiden. Aaron and Miriam danced before her, while angels sang, "A joyous mother of children"—Psalm cxiii. 9 (Soṭah, 12a). Amram's example had a good effect upon all, but upon Miriam came the spirit of prophecy, and she said: "My mother will give birth to one who will redeem Israel from bondage!" And when, at the birth of Moses, the house was filled with light as on the first day of Creation when God spoke, "Behold, it is good!" (Gen. i. 4, Ex. ii. 2), Amram exclaimed: "My daughter, thy prophecy is being
