(5:8; 8:9) It is, therefore, a small matter for God to demonstrate his supremacy over the nations.—1:3-5; 2:1-3; 9:7.

In keeping with the meaning of his name, Amos bore a weighty message laden with woe and denunciation against the pagan nations as well as Judah and Israel. He also carried a comforting message of restoration in which those faithful to Jehovah could put their hope.

OUTLINE OF CONTENTS

I. The approaching judgment (1:1–2:16)

A. Syria, Philistia, Tyre, Edom, Ammon, Moab (1:1–2:3)

1. Syria, Philistia and Tyre for cruel treatment to Israel

2. Edom (related through Esau), Ammon (related through Lot), for hatred and mistreatment of their brother Israelites; Moab for burning the bones of the king of Edom for lime

B. Judah and Israel for revolts and gross violations of God’s law (2:4-16)

II. Publishing the judgment (3:1–6:14)

A. Jehovah reveals judgment, warns through his prophets (3:1–4:3)

1. As a horn blown and a lion’s roar, the news will make the people afraid

2. The judgment is sure to come, with great calamity

B. Israel unrepentant, rebellious despite Jehovah’s disciplinary acts (4:4-13)

C. The woes due the house of Israel (5:1–6:14)

1. Jehovah’s kind appeal for Israel to do good ignored

2. Israel will find no way to turn for escape

3. Their sacrifices and songs Jehovah will not accept

4. Princes of Samaria live luxuriously, putting calamitous day out of mind; therefore they will go into exile at the head of the exiles

5. Destruction to be thorough

III. Visions and prophecies show Israel’s end near (7:1–8:14)

A. Figurative locust desolation, stayed by prophet’s intercession (7:1-3)

B. Symbolic destructive fire also stayed (7:4-6)

C. The plummet; no further excusing of Israel, so Amos does not intercede (7:7-9)

D. Priest of Bethel commands Amos to stop prophesying, Amos prophesies calamity for him when the destruction comes (7:10-17)

E. A basket of summer fruit, signifying Israel’s near end (8:1-3)

F. The famine for hearing the words of Jehovah (8:4-14)

IV. Destruction of the sinful kingdom and reconstruction of booth (royal house) of David (9:1-15)

A. No place of hiding for sinners (9:1-10)

B. Prosperity and permanent security for regathered captives (9:11-15)

See the book “All Scripture Is Inspired of God and Beneficial,” pp. 148-151 on the prophecy of Amos.

AMOZ

(Aʹmoz) [strong].

Father of Isaiah the prophet. (2 Ki. 19:2; Isa. 1:1) Though Rabbinical literature traditionally presents him as a son of King Joash, and brother of King Amaziah, there is no information given concerning him in the inspired record.

AMPHIPOLIS

(Am·phipʹo·lis) [around the city].

A city of Macedonia, about three miles (4.8 kilometers) from the Aegean Sea and the seaport of Eion. Paul passed through here on his second missionary tour. (Acts 17:1) It was built on a hill surrounded on three sides by the curving river Strymon, which situation doubtless gave name to the city. Amphipolis lay about thirty miles (48.3 kilometers) W-SW of Philippi and, due to its position on the famous Roman highway Via Egnatia and its control of the bridge over the river Strymon, was of considerable importance strategically and commercially. Originally founded as an Athenian colony in the fifth century B.C.E., it later came under the Macedonians. Thereafter Rome took control and made it a free city and capital of the first district of Macedonia. The village of Neochori is now found there.

AMPLIATUS

(Am·pli·aʹtus) [enlarged].

A beloved Christian brother in the congregation at Rome, to whom the apostle Paul sent greetings.—Rom. 16:8.

AMRAM

(Amʹram) [people exalted].

1. A grandson of Levi through Kohath. (Ex. 6:16, 18; Num. 3:19; 26:58; 1 Chron. 6:18) He is stated to have married “his father’s sister,” Jochebed, an act then allowable but later prohibited in the Mosaic law. (Lev. 18:12) Some translations, however, endeavor to show her as his cousin. (See JOCHEBED.) His children were Aaron, Miriam and Moses.—Ex. 6:20; Num. 26:59; 1 Chron. 6:2, 3; 23:12, 13.

2. One of the “sons of Bani,” who, along with other returned exiles, responded to the call to put away foreign wives in 468-467 B.C.E.—Ezra 10:34, 44.

3. Name given to a Seirite, a son of Dishon, in the Authorized Version rendering of 1 Chronicles 1:38, 41.—See HEMDAN.

AMRAMITES

The descendants of Amram, the grandson of Levi by Kohath. They composed a subdivision of the family of Kohathites. During the trek through the wilderness they encamped on the S of the tabernacle with all the families of the sons of Kohath. The service assignment of the Kohathites was the Ark, the table, the lampstand, the altars and utensils, as well as the screen between the Holy and the Most Holy.—Num. 3:27-31.

AMRAPHEL

(Amʹra·phel) [powerful people].

King of Shinar in southern Mesopotamia, and an ally and supporter of King Chedorlaomer of Elam in the invasion and victory over the five kings of Sodom and Gomorrah and other cities of the Low Plain of Siddim. Amraphel and his allies were later overtaken by Abram, in his rescue of Lot, and completely routed. (Gen. 14:1-16) There have been attempts to identify Amraphel with Hammurabi, but the evidence is not strong.

AMULET

An object possessed or worn as a charm or for protection against sorcery or evil. Amulets of ancient times consisted of various articles, including beads, gems, ornaments, and parchments bearing inscriptions. At times the amulet was inscribed with a prayer or magical incantation. The superstitious possessor thought that the amulet would guard him against such things as accidents, illness and the demons. While amulets were not always worn on one’s person, they were usually pierced and hung around the neck.

Faithful Hebrews and Christians did not use amulets. However, it appears that the unfaithful and haughty “daughters of Zion” wore certain objects not only as ornaments but as amulets. Among their appurtenances were “moon-shaped ornaments,” which may have been amulets of inverted crescent shape and were possibly symbols of the goddess Astarte. (Isa. 3:18) The moon-shaped ornaments possessed by the Midianites had been of similar form. Some of them were hung on the necks of their camels, possibly with the thought of increasing their fertility. (Judg. 8:21, 26) The “daughters of Zion” also wore “headbands,” or, more literally, “little suns.” Their moonshaped ornaments and “little suns” may have been similar to the lunar crescents and solar discs found at Ras Shamra and were possibly linked with the worship of a fertility goddess.

“Ornamental humming shells,” or charms, were also