NT use of Amos?

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py3ak

Unshaven and anonymous
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Here is the UBS 4 list of quotations/verbal parallels/allusions to Amos in the NT. Comments? Anything to add?

Quotations:
Amos 5:25-27 LXX is quoted in Acts 7:42,43
Amos 9:11,12 is quoted in Acts 15:16,17
Allusions:
Amos 1:9,10 is alluded to in Matthew 11:21,22; Luke 10:13,14
Amos 3:7 is alluded to in Revelation 10:7; Revelation 11:18
Amos 3:13 LXX is alluded to in 2 Corinthians 6:18; Revelation 1:8; Revelation 4:8; Revelation 11:17; Revelation 15:3; Revelation 16:7; Revelation 16:14; Revelation 19:6; Revelation 19:15; Revelation 21:22
Amos 4:11 is alluded to in Jude 23
Amos 4:13 LXX is alluded to in 2 Corinthians 6:18; Revelation 1:8; Revelation 4:8; Revelation 11:17; Revelation 15:3; Revelation 16:7; Revelation 16:14; Revelation 19:6; Revelation 19:15; Revelation 21:22
Amos 5:10 is alluded to in Galatians 4:16
Amos 5:13 is alluded to in Ephesians 5:16
Amos 5:15 is alluded to in Romans 12:9
Amos 8:9 is alluded to in Matthew 27:45; Mark 15:33; Luke 23:44,45
Amos 9:9 is alluded to in Luke 22:31

And does anyone know if having Revelation 3:13 and 4:13 alluded to by the exact same texts in the NT is an error? Does a different edition have a different list?
 

Contra_Mundum

Pilgrim, Alien, Stranger
Staff member
Both those verses in Amos (LXX) have as part of the text: "Kurios ho Theos ho patokratwr" which, I'm guessing is the phrase quoted or hinted at in each of those references.
 

py3ak

Unshaven and anonymous
Staff member
Yeah, I saw that they had a similar phrase --but the way they listed it seemed odd.
 

py3ak

Unshaven and anonymous
Staff member
From: AN INTRODUCTION to the OLD TESTAMENT

By: Raymond B. Dillard and Tremper Longman III

The New Testament shares Amos’s concern with issues of social justice and the abuse of the poor. In the church there should be no differentiation in the treatment of the rich and the poor (1 Cor. 11:22; James 2:1-10). True religion requires caring for those in need, not oppressing them (James 1:27, 5:1-6). Those who are poor are the particular objects of God’s care (James 2:5). Among the gospels, it is Luke who shows particular interest in demonstrating Jesus’ concern for those in need (Luke 4:18; 6:20; 7:22; 11:41; 14:13, 21; 18:22; 19:8; 21:2-3; cf. Acts 9:36; 10:4; 10:31; 24:17).

Amos is specifically cited in several New Testament passages. Paul’s exhortation to “hate evil and love good” may have been drawn from Amos 5:15 (Rom. 12:9). Stephen cites the prophet to recall Israel’s national idolatry during the wilderness wandering (Amos 5:25; Acts 7:42). Perhaps of greatest interest is the citation of Amos 9:11-12 in Acts 15:16-17. Although the source for the actual text cited in Acts is difficult to establish, at the council of Jerusalem James appears to argue that the incorporation of the Gentiles into the church fulfills God’s promise to reunify Israel. Rebuilding David’s fallen tent, repairing its breeches (the break up of the united kingdom), does not apply to the physical nation of Israel alone; it includes the ingathering of the nations.
 

py3ak

Unshaven and anonymous
Staff member
OK, here is another Amos question.

In 7:10-17 Amos conflicts with Amaziah. I am looking for other examples of similar conflicts. The pattern is like this: evil person rebukes prophet: the Lord gives the prophet a reply.
So far the examples I have found are:
Micaiah vs. Zedekiah in 1 Kings 22
Jeremiah vs. Hananiah in Jeremiah 28
Jeremiah vs. various false prophets in exile, esp. Shemaiah in Jeremiah 29.
Paul vs. Ananias in Acts 23 (although here the analogy is obviously a little more partial)

Am I missing any?
 
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