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👤 Amos עָמוֹס

📋 Prophet | Shepherd-Farmer | Social Reformer
Profile Depth:
Complex: 9 chapters of prophetic oracles and visions

Overview

Scripture: Amos 1–9; referenced in Acts 7:42–43; 15:15–17
Hebrew: עָמוֹס (ʿĀmôs) "Burden-bearer" or "Carried"
Etymology: Root עמס (ʿāmas = "to carry, bear a load") – one who carries burdens, appropriately describing his prophetic burden for Israel
Role: Prophet to Northern Israel; shepherd (נֹקֵד, nōqēd) and dresser of sycamore figs
Setting: 8th century BCE (~760–750 BCE), during the reign of Jeroboam II of Israel and Uzziah of Judah
Family: From Tekoa in Judah, approximately 10 miles south of Jerusalem near the Judean wilderness

Tags: Prophet Social Justice Shepherd Northern Kingdom Day of the Lord Covenant Lawsuit Minor Prophets

Summary: Amos was a shepherd and fig tree farmer from Tekoa in Judah who sensed God's call to travel north to Bethel and confront Israel during its height of prosperity under Jeroboam II. Though not a professional prophet, Amos delivered God's message exposing religious hypocrisy, condemning social injustice, and announcing the coming "Day of the Lord." His book is a masterfully structured collection of sermons, poems, and visions that culminates in both devastating judgment and surprising hope through the restoration of David's house.

Theological Significance: Amos stands as the first writing prophet and establishes the foundational prophetic themes that echo throughout Scripture: true worship cannot be divorced from social justice, covenant privilege brings covenant responsibility, and God's judgment on His own people is the necessary prelude to ultimate restoration. His famous call for justice to "roll down like waters" (5:24) became the ethical heartbeat of prophetic literature.

Narrative Journey

The Unlikely Prophet (Amos 1:1; 7:14–15): Amos identifies himself not as a professional prophet or son of a prophet, but as a shepherd (נֹקֵד, nōqēd—a term used elsewhere only of King Mesha of Moab) and tender of sycamore figs. From Tekoa's rugged Judean wilderness, God called this outsider to confront Israel's religious and political center at Bethel. His lack of prophetic credentials paradoxically authenticates his divine commission.
Oracles Against the Nations (Amos 1:3–2:16): Amos begins with a rhetorical masterpiece, pronouncing judgment on Israel's neighbors in a geographic circle: Damascus, Gaza, Tyre, Edom, Ammon, and Moab. Each oracle follows a pattern—"For three transgressions... and for four"—building audience agreement before the prophetic crosshairs settle on Israel at the center. The accusation against Israel is three times longer than any other, exposing their exploitation of the poor, debt slavery, and denial of justice.
Exposing Religious Hypocrisy (Amos 3:1–6:14): The central section delivers God's covenant lawsuit (רִיב, rîb) against Israel. Amos exposes the disconnect between Israel's enthusiastic worship—their festivals, offerings, and songs—and their treatment of the vulnerable. God declares He "hates" and "despises" their religious assemblies (5:21) because worship disconnected from justice is a sham. The famous summons rings out: "Let justice roll down like waters, and righteousness like an ever-flowing stream" (5:24).
Confrontation at Bethel (Amos 7:10–17): The narrative reaches its dramatic climax when Amaziah, priest of Bethel, confronts Amos, ordering him to return to Judah and prophesy there for his bread. Amos's response reveals his divine compulsion: "I was no prophet... but the LORD took me from following the flock and said, 'Go, prophesy to my people Israel.'" He then pronounces devastating judgment on Amaziah personally and on the nation.
Visions of the End (Amos 7:1–9:10): Five visions reveal the coming Day of the Lord: locusts devouring the land (Amos intercedes and God relents), fire consuming the deep (again God relents), a plumb line measuring Israel's crookedness (no relenting), summer fruit (קַיִץ, qayits) signaling the end (קֵץ, qēts), and finally God striking the temple pillars as judgment crashes down. Israel's end has come.
The Glimmer of Hope (Amos 9:11–15): In a stunning reversal, the book concludes not with destruction but restoration. God promises to raise up "the booth of David that is fallen" and rebuild it "as in the days of old." This restored Davidic kingdom will encompass not just Israel but "all the nations who are called by my name." The agricultural abundance described reverses the curses—the mountains will drip sweet wine, and God's people will never again be uprooted from their land.
Narrative Pattern: Amos's ministry follows a prophetic pattern of progressive intensity: from surrounding nations to Israel, from general accusations to specific visions, from intercession (which brings temporary reprieve) to acceptance of inevitable judgment. Yet the narrative arc bends ultimately toward hope—judgment is penultimate; restoration is God's final word.

Literary Context & Structure

📚 Position in Book

Amos is the first of the writing prophets chronologically and stands third in the Book of the Twelve (Minor Prophets). His placement after Joel and before Obadiah creates a theological progression: Joel announces the Day of the Lord, Amos specifies its character as judgment through justice, and Obadiah narrows the focus to Edom.

🔄 Literary Patterns

The book exhibits careful numerical structuring: 8 oracles against nations (with Israel as climax), 3 "Hear this word" speeches (3:1; 4:1; 5:1), 2 "woe" oracles (5:18; 6:1), and 5 visions. The repeated formula "For three transgressions... and for four" creates rhetorical momentum while the קַיִץ/קֵץ wordplay (summer/end) encapsulates the book's message.

🎭 Character Function

Amos functions as the covenant prosecutor, bringing Yahweh's lawsuit against Israel. His outsider status—a Judean farmer in Israel's religious capital—reinforces the prophetic distance from institutional religion. He serves as both warning and witness, embodying God's sovereign right to speak through unexpected vessels.

✍️ Narrative Techniques

The narrator employs third-person superscription (1:1), first-person vision reports (7:1–9:4), autobiographical defense (7:14–15), and divine first-person speech throughout. The confrontation with Amaziah (7:10–17) provides the only extended narrative, strategically placed between the third and fourth visions.

Intertextual Connections

  • Exodus traditions: Amos 2:9–11 recounts the exodus and wilderness, establishing Israel's ingratitude toward their Redeemer
  • Davidic promise: The "booth of David" (9:11) connects to 2 Samuel 7 and the eternal covenant with David's house
  • Creation theology: The doxologies (4:13; 5:8–9; 9:5–6) ground judgment in God's identity as Creator of all
  • Covenant curses: The judgments echo Deuteronomy 28's covenant curses, showing Israel has broken the Sinai covenant

Book Structure Overview

📜 Chapters 1–2: Oracles Against Nations

  • Damascus, Gaza, Tyre, Edom (surrounding nations)
  • Ammon, Moab (related peoples)
  • Judah (covenant people)
  • Israel (climactic, extended accusation)

Geographic spiral places Israel at the center—the target

⚖️ Chapters 3–6: Messages to Israel

  • Three "Hear this word" speeches (3:1; 4:1; 5:1)
  • Exposure of religious hypocrisy
  • Two "woe" oracles (5:18; 6:1)
  • The Day of the Lord announcement

Covenant lawsuit prosecuting Israel's failures

👁️ Chapters 7–9: Amos's Visions

  • Locusts and fire (7:1–6) — God relents
  • Plumb line (7:7–9) — no relenting
  • Amaziah confrontation (7:10–17)
  • Summer fruit / End (8:1–14)
  • Temple destruction (9:1–10)
  • Restoration hope (9:11–15)

Visions intensify toward judgment, then pivot to hope

Major Theological Themes

⚖️ Justice & Righteousness

The Hebrew terms מִשְׁפָּט (mishpat, "justice") and צְדָקָה (tsedaqah, "righteousness") form the book's ethical heartbeat. Mishpat refers to concrete actions that correct injustice, while tsedaqah describes right relationships between people regardless of social status. Together, they should flow through covenant community "like waters" and "an ever-flowing stream" (5:24)—not sporadic, but constant and life-giving.

🎭 Religious Hypocrisy

Israel's worship was externally impressive: festivals, offerings, solemn assemblies, songs. Yet God "hates" and "despises" it (5:21). The disconnect between worship and ethics reveals religion as performance rather than transformation. True relationship with God necessarily transforms relationships with others. Worship that ignores the poor is not merely incomplete—it is offensive to God.

☀️ The Day of the Lord

Israel anticipated the "Day of the Lord" as vindication against enemies. Amos shockingly reverses this expectation: "It is darkness, and not light" (5:18). For those in covenant rebellion, God's coming brings judgment, not deliverance. This theme fundamentally reorients prophetic eschatology, establishing that Israel itself could be the object of divine wrath.

📜 Election & Responsibility

"You only have I known of all the families of the earth; therefore I will punish you for all your iniquities" (3:2). Divine election brings not immunity but accountability. Israel's unique relationship with Yahweh—rooted in exodus redemption—creates heightened responsibility. Great calling plus great privilege equals great consequences when that calling is betrayed.

🏛️ Idolatry's Social Consequences

Since the northern kingdom's founding, Israel accumulated idols—golden calves, Asherah, Baal, gods of sex, weather, and war. Amos connects idolatry directly to social injustice: unlike Yahweh, these gods don't demand justice and righteousness. Worshiping lesser gods produces lesser ethics. Theology shapes sociology—what you worship determines how you treat people.

🌱 Restoration & Hope

The book's final oracle (9:11–15) pivots from destruction to restoration with jarring suddenness. The "fallen booth of David" will be raised, the nations will be gathered, agricultural abundance will overflow, and exile will be reversed. This hope is unconditional—not contingent on Israel's repentance but on God's sovereign commitment to His promises.

Ancient Near Eastern Context

📜 ANE Parallels

  • Prophetic forms: The oracles against nations parallel ANE curse formulas and treaty documents; similar patterns appear in Egyptian Execration Texts
  • Covenant lawsuit (רִיב): The covenant lawsuit genre mirrors ANE suzerainty treaty violation procedures, with heaven and earth as witnesses
  • Shepherd-king imagery: Throughout Mesopotamia and Egypt, rulers were portrayed as shepherds; Amos's vocation connects to this tradition while inverting it
  • Numbered sequences: The "for three... for four" formula appears in Ugaritic literature (Baal cycle) and wisdom traditions, expressing totality

⚡ Biblical Distinctives

  • Universal sovereignty: Unlike ANE divine councils where gods had territorial limits, Yahweh judges all nations by a single ethical standard
  • Ethical monotheism: Justice and righteousness flow from Yahweh's character, not arbitrary divine preference; ethics are grounded in theology
  • Self-judgment: No ANE parallel exists for a deity judging his own people with the same severity as enemies—election brings accountability
  • Prophetic independence: Unlike ANE court prophets dependent on royal patronage, Amos explicitly rejects institutional affiliation (7:14)
Cultural Bridge: Amos speaks to an Israel at the height of its prosperity under Jeroboam II. Archaeological evidence confirms the wealth described—luxury houses, ivory decorations, and international trade. Yet this prosperity masked systemic injustice: debt slavery, land seizure from peasant farmers, and corrupted courts. Amos's message confronts an economic boom built on exploitation.

Hebrew Wordplay & Literary Artistry Enhancement

קַיִץ / קֵץ Summer / End

Pattern: In the fourth vision (8:1–2), God shows Amos a basket of summer fruit (קַיִץ, qayits) and declares "The end (קֵץ, qēts) has come upon my people Israel"

Progression: The homophonic wordplay creates a jarring interpretive leap—ripe fruit signals ripeness for judgment

Significance: The pun is untranslatable but theologically potent: just as summer fruit is fully ripe and ready to fall, so Israel is ripe for divine harvest

מִשְׁפָּט / צְדָקָה Justice / Righteousness

Semantic Range: Mishpat = judgment, justice, legal decision, rights, custom; Tsedaqah = righteousness, rightness, right relationship, equity

Related Forms: Both derive from legal/covenantal contexts and together describe comprehensive social ethics

Theological Weight: These twin terms appear together throughout the prophets as a hendiadys expressing God's complete social vision (5:7, 24; 6:12)

Key Terms & Development

Seek (דרשׁ, darash): Amos creates a theological equation: "Seek me that you may live" (5:4) parallels "Seek good and not evil, that you may live" (5:14). Seeking God and seeking good are not alternatives but equivalents—true worship is expressed through ethical living.

Plumb line (אֲנָךְ, anak): The rarely-used term creates intentional ambiguity. God sets a plumb line "in the midst of" Israel—the standard by which crookedness is exposed. What cannot be straightened will be demolished.

Prophetic Messages & Fulfillment

OracleContextFulfillment
"A powerful nation will come" (6:14) Israel at peace and prosperity under Jeroboam II; military success had bred complacency Assyrian conquest and exile of Northern Kingdom (722 BCE)—approximately 40 years after Amos's prophecy
"I will send fire on the house of Jeroboam" (7:9) Jeroboam II's dynasty appeared secure and prosperous Jeroboam II's son Zechariah assassinated after six months; dynasty collapsed (2 Kgs 15:8–12)
"I will raise up the booth of David" (9:11) David's dynasty reduced to a "booth" (sukkah)—temporary, fallen James cites this at Jerusalem Council (Acts 15:16–17) as fulfilled in Gentile inclusion through Christ
"All nations called by my name" (9:12) Surprising inclusion of Gentiles in restored Israel Church as fulfillment—Jew and Gentile united in Messiah (Acts 15; Eph 2–3)

Creation, Fall & Redemption Patterns

🌍 Creation/Eden Echoes

  • The doxologies (4:13; 5:8–9; 9:5–6) ground God's judgment in His identity as Creator—He who made Pleiades and Orion has authority over all nations
  • The final restoration (9:13–15) employs Edenic abundance: mountains dripping wine, hills flowing with milk, gardens and vineyards flourishing
  • "Never again uprooted" (9:15) reverses the primal curse of exile from Eden and the scattering of Babel
  • The call to "seek good" echoes the tree of knowledge narrative—choosing rightly leads to life

🍎 Fall Patterns

  • Israel's self-deception mirrors Eden: assuming prosperity signals divine approval while injustice flourishes
  • The exploitation of the poor inverts creation's blessing—those made in God's image are trampled for silver
  • Covenant curse reversals dominate: agricultural failure, military defeat, exile from land
  • The "Day of the Lord" as darkness echoes Genesis 1 in reverse—creation undone through judgment

✨ Redemption Through Crisis

Amos establishes the prophetic paradigm that judgment serves redemption. The destruction of the Northern Kingdom is not God's final word but the necessary precursor to restoration. Through exile, God purges, purifies, and prepares His people for the ultimate fulfillment in Messiah and His kingdom.

  • Judgment creates the "remnant" theology that sustains hope through exile
  • The fallen "booth" of David must fall further before resurrection in Christ
  • The inclusion of "all nations" anticipates the gospel's universal scope

Messianic Trajectory & Christ Connections

Promise Advancement: Amos 9:11–15 explicitly advances the Davidic covenant promise (2 Sam 7). The "booth of David" language acknowledges the dynasty's diminished state while affirming God's commitment to raise it up. This sets the stage for messianic expectation centered on a restored Davidic king.
Typological Pattern: Amos himself prefigures Christ as the shepherd who confronts religious establishment with prophetic authority. Like Jesus, Amos was an outsider to institutional religion who denounced hollow worship and championed the marginalized. His message of justice anticipates the Sermon on the Mount's ethical vision.
Contrast & Fulfillment: Where Amos could only announce judgment and future hope, Jesus enacts both: He absorbs the judgment Israel deserved on the cross and inaugurates the restored kingdom through resurrection. The "falling booth" falls completely in exile and Roman occupation before being raised in Christ.
New Testament Connection: James's citation at the Jerusalem Council (Acts 15:16–17) interprets Amos 9:11–12 as fulfilled in Gentile inclusion. The rebuilt tent of David is the church—Jew and Gentile united under Messiah Jesus. Stephen quotes Amos 5:25–27 (Acts 7:42–43) to demonstrate Israel's pattern of covenant unfaithfulness.
Christological Significance: Amos establishes that God's people can become objects of divine judgment while God's promises remain secure through a righteous remnant. This tension resolves in Christ, who bears Israel's judgment (the "Day of the Lord" falls on Him) while inaugurating the restored Davidic kingdom that encompasses all nations.

Old Testament Intertext

ReferenceConnection & Significance
Exod 19–24 Sinai covenant forms the legal basis for Amos's prosecution; Israel has violated the terms of the treaty
Deut 28 Covenant curses Amos announces directly echo Deuteronomic blessing/curse formulae
2 Sam 7 The Davidic covenant promise undergirds the restoration hope in 9:11—God's oath to David stands
1 Kgs 12 Jeroboam I's golden calves and alternative worship sites (including Bethel) provide historical context for Israel's idolatry
Hosea Contemporary prophet to the North; Hosea emphasizes covenant love (hesed) while Amos emphasizes covenant justice—complementary perspectives

New Testament Intertext

ReferenceConnection & Significance
Acts 7:42–43 Stephen cites Amos 5:25–27 to demonstrate Israel's persistent pattern of covenant unfaithfulness leading to exile
Acts 15:15–17 James cites Amos 9:11–12 as fulfilled in Gentile inclusion—the rebuilt tent of David encompasses all nations through Messiah
Matt 23 Jesus's "woes" against religious leaders echo Amos's exposure of religious hypocrisy combined with social injustice
Jas 5:1–6 James's condemnation of the rich oppressors directly echoes Amos's accusations against those who exploit laborers and accumulate wealth unjustly

Related Profiles & Studies

→ Hosea (Contemporary Prophet to Northern Israel) → Jeroboam II (King During Amos's Ministry) → Amos Book Study → Justice Theme Study → Day of the Lord Theme Study

Second Temple & Jewish Sources

NT Interpretation Context: The Jerusalem Council's use of Amos 9:11–12 employs the Septuagint translation, which differs significantly from the Hebrew text, revealing early Christian hermeneutics at work.

📜 Second Temple Sources

  • Dead Sea Scrolls (CD 7:14–16): The Damascus Document interprets the "booth of David" as the community's study of Torah, demonstrating messianic interpretation
  • 4QFlorilegium: Interprets Amos 9:11 alongside 2 Samuel 7, linking the restored booth to the Davidic Messiah
  • Septuagint: Translates "possess the remnant of Edom" (Hebrew) as "that the rest of humanity may seek the Lord" (Greek)—crucial for Acts 15

📖 NT Usage & Development

  • Acts 15:16–17: James follows LXX reading, universalizing the prophecy from Edom to all humanity seeking the Lord
  • Transformation: Particular judgment (Edom) becomes universal invitation (all nations called by God's name)
  • Pastoral purpose: Justifies Gentile inclusion without requiring circumcision—the rebuilt booth encompasses all who bear God's name

Transformation Technique: "Septuagint Hermeneutics"

  • The LXX translation shifts from "possess Edom's remnant" to "humanity seeking the Lord"—possibly reading אָדָם (adam, "humanity") instead of אֱדוֹם (Edom)
  • James treats the LXX as prophetically legitimate, not correcting it but building theology on its universalizing tendency
  • This demonstrates early Christian confidence that Scripture's fuller meaning unfolds in Christ and His multi-ethnic church

Application & Contemporary Relevance

🙏 Personal Application

  • Worship Integrity: Examine whether our worship connects to how we treat people—do we sing on Sunday and exploit on Monday?
  • Justice Practice: Move from passive awareness to active pursuit of justice (mishpat)—concrete actions that correct wrong
  • Prosperity Caution: Material success can breed spiritual complacency; abundance is not evidence of divine approval
  • Prophetic Listening: Be open to uncomfortable truth from unexpected sources—God often speaks through outsiders

⛪ Community Application

  • Church & Justice: Congregational worship divorced from social concern is not merely incomplete but offensive to God
  • Economic Ethics: How do our churches participate in or resist systems that exploit the vulnerable?
  • Prophetic Voice: The church should name injustice in society, not merely provide private spiritual comfort
  • Inclusive Hope: The restored "booth of David" includes all nations—our communities should reflect this vision

💭 Reflection Points

  1. Where might our religious activity function as a substitute for justice rather than an expression of it?
  2. How does Amos's message challenge the assumption that economic prosperity indicates divine blessing?
  3. What would it look like for justice to "roll down like waters" in our context—constant, life-giving, unstoppable?
Contemporary Challenge: Amos confronts any faith community tempted to substitute religious activity for ethical transformation. In an era of rising economic inequality and persistent social injustice, his message remains urgently relevant: God measures worship by its fruit in how we treat the vulnerable. The question is not whether we attend services but whether justice flows from our lives like an ever-flowing stream.

Study Questions

  1. Observation: Trace the geographic pattern of the oracles in chapters 1–2. Why does Amos structure his accusations this way, and how does it prepare for his message to Israel?
  2. Literary: What is the rhetorical effect of the "for three transgressions... and for four" formula? How does the extended accusation against Israel (2:6–16) differ from the others?
  3. Theological: How does Amos 3:2 ("You only have I known... therefore I will punish you") reshape our understanding of election and covenant relationship?
  4. Patterns: Compare the visions where God relents (7:1–6) with those where He doesn't (7:7–9; 8:1–3). What distinguishes them, and what does this reveal about divine judgment?
  5. Connections: How does Amos's use of the exodus tradition (2:9–11) function as evidence in God's covenant lawsuit against Israel?
  6. Typology: In what ways does Amos as shepherd-prophet prefigure Christ? How does Jesus fulfill and transcend Amos's ministry?
  7. Application: What modern equivalents exist for the religious hypocrisy Amos exposes—impressive worship combined with social injustice?
  8. Community: How should James's use of Amos 9:11–12 at the Jerusalem Council (Acts 15) shape our understanding of the church's identity and mission?

Small Group Discussion

Consider discussing: What would it look like for justice (מִשְׁפָּט) and righteousness (צְדָקָה) to "flow like waters" from your church community? Identify one concrete practice that could move your congregation toward this vision.

📚

Bibliography & Sources

Academic references for Amos study

Video Resources

The Bible Project. "Amos." YouTube, 2016. Available at bibleproject.com/explore/video/amos/
Overview Themes Visual overview of book structure, major themes, and theological significance

Primary Sources

Biblia Hebraica Stuttgartensia. Stuttgart: Deutsche Bibelgesellschaft, 1997.
All Sections Hebrew text of Amos, textual variants, and masoretic notes
Rahlfs, Alfred, and Robert Hanhart, eds. Septuaginta. Revised ed. Stuttgart: Deutsche Bibelgesellschaft, 2006.
Second Temple Context NT Intertext Greek translation essential for understanding Acts 15 usage of Amos 9

Major Commentaries

Andersen, Francis I., and David Noel Freedman. Amos: A New Translation with Introduction and Commentary. Anchor Bible 24A. New York: Doubleday, 1989.
Exegesis Literary Analysis Comprehensive philological and structural analysis
Niehaus, Jeffrey J. "Amos." In The Minor Prophets: An Exegetical and Expository Commentary. Edited by Thomas Edward McComiskey. Vol. 1. Grand Rapids: Baker, 1992.
Biblical Theology Application Evangelical exegesis with theological synthesis
Paul, Shalom M. Amos: A Commentary on the Book of Amos. Hermeneia. Minneapolis: Fortress, 1991.
ANE Context Wordplay Definitive treatment of ANE parallels and Hebrew philology
Stuart, Douglas. Hosea–Jonah. Word Biblical Commentary 31. Waco: Word, 1987.
Narrative Journey Themes Solid evangelical commentary with attention to literary structure

Literary & Narrative Analysis

Möller, Karl. A Prophet in Debate: The Rhetoric of Persuasion in the Book of Amos. JSOTSup 372. Sheffield: Sheffield Academic Press, 2003.
Literary Context Book Structure Rhetorical analysis of Amos's persuasive strategies
Dorsey, David A. The Literary Structure of the Old Testament: A Commentary on Genesis–Malachi. Grand Rapids: Baker, 1999.
Book Structure Chiastic and structural analysis of Amos, pp. 277–284

Second Temple & Jewish Sources

García Martínez, Florentino, and Eibert J.C. Tigchelaar, eds. The Dead Sea Scrolls Study Edition. 2 vols. Leiden: Brill, 1997–1998.
Second Temple Context Damascus Document and 4QFlorilegium interpretations of Amos 9:11

Theological Studies

Dempster, Stephen G. Dominion and Dynasty: A Theology of the Hebrew Bible. New Studies in Biblical Theology 15. Downers Grove: IVP Academic, 2003.
Biblical Theology Messianic Amos within canonical-theological framework
Routledge, Robin. Old Testament Theology: A Thematic Approach. Downers Grove: IVP Academic, 2008.
Themes Day of the Lord Prophetic themes in theological context

Reference Works

Brown, Francis, S.R. Driver, and Charles A. Briggs. The Brown-Driver-Briggs Hebrew and English Lexicon. Peabody: Hendrickson, 2014.
Etymology Wordplay Hebrew root analysis for mishpat, tsedaqah, and key terms
VanGemeren, Willem A., ed. New International Dictionary of Old Testament Theology and Exegesis. 5 vols. Grand Rapids: Zondervan, 1997.
Wordplay Themes Theological word studies for justice, righteousness, covenant terms

Note on Sources: This bibliography focuses on sources specific to Amos as prophet and his book's theological contribution. Special attention is given to works addressing justice/righteousness terminology, Day of the Lord theology, and the book's canonical-messianic trajectory through Acts 15.

Citation Format: Chicago Manual of Style, 17th edition