2 Samuel 14:2

14:2 So Joab sent to Tekoa and brought from there a wise woman. He told her, “Pretend to be in mourning ¹  and put on garments for mourning. Don’t anoint yourself with oil. Instead, act like a woman who has been mourning for the dead for some time. ² 

Amos 1:1

Introduction

1:1 The following is a record of what Amos prophesied. ³  He ⁴  was one of the herdsmen from Tekoa. These prophecies about Israel were revealed to him ⁵  during the time of ⁶  King Uzziah of Judah and ⁷  King Jeroboam son of Joash of Israel, two years before the earthquake. ⁸ 

[14:2]  ¹ tn The Hebrew Hitpael verbal form here indicates pretended rather than genuine action.

[14:2]  ² tn Heb “these many days.”

[1:1]  ³ tn Heb “The words of Amos.” Among the prophetic books this opening phrase finds a parallel only at Jer 1:1 but is not that uncommon in other genres (note, e.g., Prov 30:1; 31:1; Eccl 1:1; Neh 1:1).

[1:1]  ⁴ tn Heb “who.” Here a new sentence has been started in the translation for stylistic reasons.

[1:1]  ⁵ tn Heb “which he saw concerning Israel.”

[1:1]  ⁶ tn Heb “in the days of.”

[1:1]  ⁷ tn The Hebrew text repeats, “and in the days of.” This phrase has not been repeated in the translation for stylistic reasons.

[1:1]  ⁸ sn This refers to a well-known earthquake that occurred during the first half of the 8th century b.c. According to a generally accepted dating system, Uzziah was a co-regent with his father Amaziah from 792-767 b.c. and ruled independently from 767-740 b.c. Jeroboam II was a co-regent with his father Joash from 793-782 b.c. and ruled independently from 782-753 b.c. Since only Uzziah and Jeroboam are mentioned in the introduction it is likely that Amos’ mission to Israel and the earthquake which followed occurred between 767-753 b.c. The introduction validates the genuine character of Amos’ prophetic ministry in at least two ways: (1) Amos was not a native Israelite or a prophet by trade. Rather he was a herdsman in Tekoa, located in Judah. His mere presence in the northern kingdom as a prophet was evidence that he had been called by God (see 7:14-15). (2) The mighty earthquake shortly after Amos’ ministry would have been interpreted as an omen or signal of approaching judgment. The clearest references to an earthquake are 1:1 and 9:1, 5. It is possible that the verb הָפַךְ (hafakh, “overturn”) at 3:13-15, 4:11, 6:11, and 8:8 also refers to an earthquake, as might the descriptions at 2:13 and 6:9-10. Evidence of a powerful earthquake has been correlated with a destruction layer at Hazor and other sites. Its lasting impact is evident by its mention in Zech 14:5 and 2 Chr 26:16-21. Earthquake imagery appears in later prophets as well (cf. D. N. Freedman and A. Welch, “Amos’s Earthquake and Israelite Prophecy,” Scripture and Other Artifacts, 188-98). On the other hand, some of these verses in Amos could allude to the devastation that would be caused by the imminent military invasion.