Amos 2:11

raised up Cf. Deuteronomy 18:15; Jeremiah 6:17: similarly of judges, Judges 2:16; Judges 2:18; deliverers (ib. Judges 3:9; Judges 3:15); a priest, 1 Samuel 2:35; kings or other rulers, 2 Samuel 7:8; Jeremiah 23:4-5; Jeremiah 30:9; Ezekiel 34:23. "God is said to raise up, when by His providence, or His grace, He calls forth those who had not been called before, for the office for which He designs them" (Dr Pusey on Amos 6:14).

for prophets as Moses himself (Deuteronomy 34:10; Hosea 12:13), Samuel, Nathan, Gad, Ahijah, Shemaiah, Jehu son of Hanani, Micaiah son of Imlah, Elijah, and Elisha: to say nothing of many, not named individually (comp. 1 Samuel 28:15; Hosea 4:5; Hosea 6:5; Hosea 9:7-8; Hosea 12:10; ch. Amos 3:7, and on ch. Amos 7:14). A succession of prophets had, in various ways, by example and precept, held up before Israel the ideal of a righteous life: but they had refused to listen to them: comp. Hosea 6:5, and especially Amos 9:7-8, a passage which illustrates the opposition and hostility to which, in the age of Amos, the prophets were exposed. On the prophets in early Israel, see an excellent chapter in G. A. Smith's Book of the Twelve Prophets, Amos 1:11-15 (cf. also pp. 44 58).

Nazirites The Heb. nâzîrsignifies properly one separatedfrom the people at large, or consecrated(though without the special ideas attaching to ḳâdôsh, holy), the particular direction in which the -separation" in question takes effect being fixed by usage. Comp. the corresponding verb (in different applications), Hosea 9:10; Leviticus 15:31; Leviticus 22:2; Ezekiel 14:7; Zechariah 7:3; and with special reference to the -separation" of the Nazirite, Numbers 6:2-3; Numbers 6:5-6; Numbers 6:12: also the subst. nézer, "separation," ib. Numbers 6:4(repeatedly). The Nazirites were men who, when the sensual and self-indulgent habits of the Canaanites threatened to make their way into Israel, endeavoured by a vow of abstinence to set an example of moderation and self-denial, which might help to preserve the old simplicity of Israelitish life. The chief obligations of the Nazirite were to abstain from all intoxicating drinks, to eat no "unclean" thing [145], and (according to Numbers 6:6 f.) to avoid the ceremonial "uncleanness" occasioned by contact with a corpse: as a sign of his "separation" (cf. Numbers 6:7 end), also, his hair was not shaved, but suffered to grow in its natural state [146]. The only certain historical example of a Nazirite, mentioned in the O.T., is Samson (cf. Judges 13:5; Judges 13:7; Judges 13:14; Judges 16:17). Samuel, however, is often considered to have been a Nazirite (cf. 1 Samuel 1:11; 1 Samuel 1:28), though the term itself is not actually applied to him [147]. But from the present passage it may be inferred that they formed a numerous class. The law regulating the vow of the Nazirite is codified in Numbers 6:1-21: but this, in its present form, springs probably from a later age than that of Amos, and represents the form which the regulations on the subject finally assumed. Samson was dedicated to the life of a Nazirite before his birth, and so also was Samuel (if he is rightly treated as a Nazirite): but this, no doubt, was exceptional; it is implied by Amos that "young men," when they felt the inner call, spontaneously dedicated themselves to the ascetic life. The Rechabites (Jeremiah 35), whose founder was a contemporary of Jehu's (2 Kings 10:15 ff.), were a sect or guild, established with the same object of maintaining a simple habit of life, in contrast to the laxity and effeminacy too often prevalent in these cities. Amos regards the Nazirites as a living protest against the luxury and sensuality to which Israel was now too much addicted (cf. Amos 4:1; Amos 6:3-7); and sees in their appearance, as in that of the prophets, a mark of God's care for the higher welfare of His people. See further, on the Nazirites, Nowack, Hebr. Archäologie, II. pp. 133 138.

[145] At least this may be inferred from the condition imposed upon Samson's mother (Judges 13:4; Judges 13:7; Judges 13:14).

[146] Cf. with this the rule by which the Arabs, while a sacred obligation rests upon them (as the duty of blood-revenge, or during a pilgrimage) never shave their hair (Wellhausen, Reste Arab. Heidentumes, pp. 116 ff.). Comp. also 1 Samuel 1:11 (of Samuel).

[147] At least, until Sir 46:13 (Heb. and Syr.).

saith Jehovah] more lit. "("tis) Jehovah's whisper (or oracle)!" a solemn asseverative interjection, usually thrown in parenthetically in the middle or at the end of a sentence. It is very common in the prophets, occurring for instance in this book, Amos 2:16; Amos 3:10; Amos 3:13; Amos 3:15; Amos 4:3; Amos 4:5-6; Amos 4:8 &c. (in Amos 1:8; Amos 1:15; Amos 2:3; Amos 5:16-17; Amos 5:27; Amos 7:3; Amos 9:15, on the contrary, the word is the usual one for say). Only very rarely is a human speaker the subject, if the reference be to some prophetic or oracular declaration (Numbers 24:3; Num 24:15; 2 Samuel 23:1; Proverbs 30:1; cf. Psalms 36:1). The word is in form a passive participle, from a verb which however does not appear to have been generally in use, though it is coined from the subst. for a special purpose in Jeremiah 23:31 ("and say, -He saith"," i.e. use this solemn prophetic formula without authority [cf. Ezekiel 13:6-7]: more lit. "and oracle oracles"). The root in Arabic signifies to utter a low sound;and hence the Hebrew term probably denoted properly a whisperedor murmured utterance, of a revelation heard quietly by the mental ear: cf. Job 4:12 (though the word here rendered whisperis a different one); and the expression to uncover the ear(viz. to whisper something into it) said of a man, 1 Samuel 20:2; 1 Samuel 20:12-13 al., and of God, speaking to the mental ear, 1 Samuel 9:15; Job 33:16; Job 36:10; Job 36:15; cf. 2 Samuel 7:27.