Amos

E-learning is one of the recent trend and major technological advancement in Information technology, reshaping the mode of delivery of education in Universities. In light of this, the Universities have to take advantage of using e-learning to deliver education to students. A lot of factors must be put into consideration for any universities that need to venture into e-learning based courses. This paper is intended to examine the e-learning critical success factors (CSFs) as perceived by students. In this study, two main factors related to the e-learning CSFs within a university environment including technological and student factors were examined. The factors were tested by surveying 450 undergraduate students at the Universiti Teknologi Malaysia. The results revealed that internet browsing speed and instructor participation in discussion groups are most critical factors for e-learning.

The article offers a dynamic reading of word pairs and parallelism in
selected poems throughout the Hebrew Bible. Psalmists are concerned
with world order and with the dangers facing that order. This tension is
regularly represented by pairs of opposites or complementary natural
entities. The poets construct their parallel cola and strophes with an
eye towards these binary opposites, using deliberate ambiguous or
contrastive structure in order to draw the reader’s attention to the
constant interchange of opposites. In biblical poems, this interchange
may lead to equilibrium while it may equally lead to chaos and loss of
control. The border between these situations is fragile. This notion is
demonstrated with regard to the drama of world order in Psalm 85. A
close reading of the Amos Doxologies follows. The article concludes
with a discussion of the hymns on nature in Job chapters 5, 10, and
especially chapter 26.

God deals with nations - and he judges them, defining and redefining his relationship with nations. This is observed in the opening chapters of Amos, in the divorce proposition between God and Israel in Hosea. In a similar way, Jesus noted, as do the scriptures in other places, that God judges cities. Hosea is faced with a divorce, a metaphor for God's relationship with Israel. In 2:2, we discover the invitation, "Bring charges," and what follows is God's reprise, His decision to instead, bring the nation into the valley of Achor, (trouble), and place there, a door of hope. This paper is offered, out of that context, as call to consider God's dealings with the USA, as a nation, before Him, that has sinned.

Here, justice is told to roll down like waters, and righteousness to flow like a stream. Justice is the fulfillment of God’s law and righteousness is the wellspring from which justice is able to flow. In this chapter of lament, Amos claims God’s abandonment of Israel and God answers with a stern reminder of how He ignored their offerings of grain, meat, and song, calling for justice and righteousness instead. God urges His people to seek after Him and His laws instead of their own understanding. If God is not obeyed, His justice (mishpat) will rain down like water, and His righteousness (tzedakah) will flow like a stream.

Micah 6:1-8: The Drama of Salvation within a Courtroom Love Song Perhaps like many other Christian readers of the Old Testament, I initially approached this present study of Micah 6:1-8 through the lens of my memory of Micah 6:8, a verse justly thought of as one of the highest points in both the history of ethical thought and Judeo-Christian writings by modern scholars, 1 and as an apt microcosm of all 613 Torah commandments in the Talmud. 2 The consensus among scholars of this passage is that this verse is the concluding "sentence" of a divine court drama that was taking place between YHWH and Israel. However, opinions vary much on the date of Micah 6:1-8's composition, and this factors into the themes which certain scholars choose to emphasize in the text. One more recent trend in Micah scholarship, in response to the stalemate of dating and composition arguments within Micah studies, is to approach the book as a canonical unit, and look for elements of its integration. 3 In this paper, I hope to give an abbreviated survey of Micah scholarship before then unpacking the courtroom drama of Micah 6:1-8, examining the characters, genres, and biblical themes therein.

The purpose of the study is to investigate the role of different dimensions of servant leadership like love, altruism, empowerment, trust and service for employees’ performance. Data from 230 employees of University of Sargodha, Sargodha were collected. A structured questionnaire consisting of several statements measuring scales was used and the participants were approached personally. Different statistical tools e.g., Confirmatory factor analysis and structural equation modeling were used to analyze data and for hypothesis testing. The results report that empowerment has no significant relation with employee performance, while other dimensions of servant leadership love, altruism, trust and service show a positive significant contribution to improve employees’ performance. This study is very helpful to provide solid strategies for the management that would be very beneficial for the educational sector and use servant leadership with an aim of raising morale and to create such environment which is essential for productive work.

The purpose of the study is to investigate the role of different dimensions of servant leadership like love, altruism, empowerment, trust and service for employees’ performance. Data from 230 employees of University of Sargodha, Sargodha were collected. A structured questionnaire consisting of several statements measuring scales was used and the participants were approached personally. Different statistical tools e.g., Confirmatory factor analysis and structural equation modeling were used to analyze data and for hypothesis testing. The results report that empowerment has no significant relation with employee performance, while other dimensions of servant leadership love, altruism, trust and service show a positive significant contribution to improve employees’ performance. This study is very helpful to provide solid strategies for the management that would be very beneficial for the educational sector and use servant leadership with an aim of raising morale and to create such environment which is essential for productive work.

Divine concern for, and special protection of, the poor and oppressed is a common theme in the Hebrew Bible as well as other ancient Near Eastern religious, political and ethical literature.  This thesis explores compares the ethical and theological understanding of poverty and divine action in the book of Amos, the earliest Israelite literary prophet, with texts from the Egyptian tradition.

This article is a selective survey of the last twenty years of Amos research, which has witnessed robust discussion in multiple directions. It groups these trends into five very broad areas: (1) the possibility of positing an eighth-century setting for the prophet and the historical reliability of the book, (2) work on the redaction of the book and potential connections to the history of the composition of the Book of the Twelve, (3) theological themes of particular contemporary interest, (4) recent insights into the translation techniques of LXX Amos, and (5) the reception of Amos across the centuries, with a special focus on the views of women and minority and global communities. There is a range of scholarly positions in several of these areas and new questions being asked, all of which portends continued vitality in Amos research in the foreseeable future.

Resumen
En el presente análisis de Amós la autora hace una aproximación exegética a la estructura literaria y estilística de la perícopa seleccionada (Amos 3,1-15), en su dinámica narrativa. Destacando el carácter imperativo y sentencial de una línea profética oracular que en nombre de los
pobres legitima el asedio y caída de Samaría. Se presta atención al contexto social y teológico.
Abstract
In the present analysis of Amos the author makes an exegetical approach to the literary structure and stylistics of the pericope selected (Amos 3.1 -15), in its dynamic narrative. Highlighting the imperative character of a line sentencial prophetic oracular that on behalf of the poor
legitimate the siege and fall of Samaria. Pay attention to the social and theological context.

The Indian laptop market is having sophisticated customers in highly competitive market which emphasis on effective branding strategies to acquire & maintain customers. The purpose of research here is to find the relationship between the attributes like gender of laptop user, preferred brand, importance of features & information sources used by them in purchase decision. The study also investigates the relationship between overall brand equity & different brand equity dimensions like perceived quality (PQ), brand awareness (BAW), brand association (BAS) & brand loyalty (BL) referring to Aaker's model. Primary research was done through questionnaire survey in Ahmedabad city, using convenient sampling of 139 respondents. The research reveals that the ownership of laptop is dependent on gender of respondent. Only gender or budget of laptop user, information source or features of product is not related with preference of particular brand. It also reveals that perceived quality & brand loyalty has strong & positive impact on overall brand equity while brand awareness & brand association will not influence overall brand equity directly. The study contributes to test the applicability of customer based brand equity model in Indian laptop market. Further research can be done to expand the results in other regional cities. The result can also be strengthening by adding performance measurement in model.

Amos is situated on the Asarcık hill, which is located at the southwestern side of modern
Marmaris in Turkey. Archaeological surveys at Amos (Carian Chersonese) and its environments
started in 2019. The pottery gathered during the fieldworks are mainly from Asarcık, which
consists of the Acropolis of the city, İnbaşı and İncirlipınar Valley in the South, Zeytinburnu in the
North and the Sandaleylik hill in western direction. This paper aims to present the unpublished
ceramics and establish the ceramic chronology and repertoire of Amos. The pottery evidently
showed that the settlement activity in Amos begun in the Archaic period. Epigraphic data published
by various scholars point out that Amos was ruled by the city of Lindos at Rhodes politically and
benefited economically during the Hellenistic period. The quantity and the quality of ceramics
also point out that the Amians were wealthy during the Hellenistic period and could obtain
various goods and products from other Mediterranean sites. Transport amphoras from Rhodes and
Cnidos reflect the close ties of the city undoubtedly. Moreover, the existence and the density of
the amphoras produced by local workshops like Hieroteles reflect the scale of the intra-regional
relations. Besides, imported material from eastern Aegean sites reflect the active trade connections.
The latest datable material revealed that Amians inhabited the city and its environments until the
end of the late Antique Period uninterruptedly, contrary to common beliefs.

Haber iş birliği ile düzenlenen ve 3 bölüm şeklinde organize edilen "Türkiye Yüzey Araştırmaları Webinarı"nda Bakanlığımız izinleriyle gerçekleştirilen çalışmalar, bilim insanları ve ilgilerle paylaşılmıştır. Dünyayı etkisi altına alan çağın salgını, ülkemizde de etkisini göstermiş, olağan şekilde yapılan birçok etkinlik, internet ortamında gerçekleştirilmiştir. Anadolu'da tespit edilen; Paleolitik Çağlardan günümüze kadar iskân görmüş birçok arkeolojik yerleşim yerinde, Bakanlığımız izinleriyle gerçekleştirilen kazı ve yüzey araştırmalarından ele geçen buluntular, müzelerimizde ziyaretçilerin beğenisine sunulmuş, elde edilen bilimsel bulgular ise düzenlenen webinarlar ile hem bilim insanlarına hem de konuyla ilgili birçok izleyiciye ulaşmış ve bu çevrim içi konferanslar, büyük ilgi görmüştür. Bu ve benzeri etkinlikler, Bakanlığımızca önemsenmekte ve desteklenmektedir. Bu etkinlikler vesilesiyle hem uzmanlar hem de ilgililer, birbirlerinden ve çalışmalardan haberdar olmuş, görüş ve öneriler de birinci elden muhataplarına ulaştırılmıştır. Nitekim arkeolojinin bilinmesi, toplumsal hale getirilmesi, farkındalığının arttırılması, yaptığımız işlerin görünür olması, en önemli hedefimizdir. 2020 yılında, salgının devam etmesine rağmen alınan önlemler ve ekiplerin özverili çalışmalarıyla 118 Kararnameli Türk Kazısı, 21 Bakanlar Kurulu Kararlı Yabancı Kazı, 44 Müze Kazısı, 5 sualtı kazısı gerçekleştirilmiştir. Bunun yanı sıra 65 Türk Yüzey Araştırması, 3 yabancı yüzey araştırması, 3 sualtı araştırması gerçekleştirilmiş, ayrıca müze müdürlüklerince 138 kurtarma kazısı, 38 temizlik çalışması, 50 sondaj kazısı, 12 kamu yatırım alanları kazısı, 11 tescilsiz alanlardaki sondaj ve jeofizik çalışması ve 6 jeofizik-jeoradar çalışmasıyla yıl boyu toplamda 502 adet faaliyet gerçekleştirilmiştir. Bu çalışmalarla geçmişin izini taşıyan 6 binden fazla eser, gün ışığına çıkartılmış ve bu faaliyetlere 40 milyon liradan fazla ödenek aktarılmıştır. 2021 yılı itibariyle 12 aylık kazı sayımız 127'ye yükseltilmiştir. Ülkemizdeki arkeolojik kazı ve yüzey araştırması çalışmalarının sayısı artırılarak birçok alanda yapılacak çalışmalarla bilim dünyasına yeni bulgu ve bilgiler ışığında katkı sağlanacağı şüphesizdir. Mezkûr kazı ve yüzey araştırmalarına ilişkin sonuçların Bakanlığımızca ulusal ve uluslararası mecralarda tanıtılması son derece önemsemektedir. Bu tür etkinliklerin gerçekleştirilmesinde her zaman işbirliği içinde olacağımız taahhüdüyle üniversitelerimiz ve Arkeolojihaber iş birliğiyle düzenlenen webinarlarda emeği geçenlere teşekkür ederiz.

Amos 7:14 is a key verse for the understanding of Israelite prophecy. Among the unresolved issues relating to this verse is the question whether the nominal clauses should be translated with a present or a past tense. Neither of these alternatives seems to have proved convincing, and therefore we should raise the more fundamental questions as to how the prophet is using language. It is argued that his statement only becomes intelligible when we acknowledge that he is using irony. Amos perceived an ideological gap between his grand vision of YHWH's reign and the reality of his people's situation, and was able to bridge this gap through his use of irony.

One of the Rhodian demes in the Karian Chersonesos, Amos is located on a promontory called Asarcık, lies almost 20 km southwest of Physkos, modern Marmaris. This headland 102 m high, projected eastwards and jutting out between two bays to the north and the south. As a fortified settlement on a hill, Amos has a strong defense system consisting of ramparts, towers, and gates. The theatre and the small temple are the best-known buildings of the city. Information about the history of Amos is very limited. Archaeological evidence shows the history of the city dates back to the VIth century B.C. The city became a part of the Rhodian Peraea as a Lindian deme during the Hellenistic period. It is known that the fertile lands of Amos were leased throughout the period by the lease agreements which were found at Amos and in its vicinity. Amos displays the characteristics of a Hellenistic settlement. Concerning the layout, the city on the hill was enclosed by a fortification and towers. The city walls employed irregular ashlar masonry with a combination of polygonal and rectangular blocks. The public buildings of the settlement such as the theatre and the temple are situ-ated on the acropolis. Amos has one of the four theatre in the incorporated Peraea. Just to the west of the theatre, the acropolis terrace houses a sanctuary. The main goal of this study is to present new evidence and finds regarding the history of the city, the settlement and its architecture.

In Amos 4:1, the prophet launches an attack upon a group described as “cows of Bashan on Mount Samaria.” The traditional view identifies this group with the elite women of Samaria who are condemned for acts of oppression committed through the agency of their husbands. One recent challenge to this view has been to regard the passage as condemning the people of Samaria for their involvement with a fertility cult. This paper strengthens the case for the traditional view by providing additional evidence for the comparison of women to cows. In addition, however, this paper goes further to examine the women’s demand, “Bring so that we may drink” and argues that this statement represents an effort to challenge the social hierarchy by which ancient Israelite society protected the vulnerable. In this way, this line stands in parallel with the previous two to condemn the women for their direct oppression of the poor.

E-learning is one of the recent trend and major technological advancement in Information technology, reshaping the mode of delivery of education in Universities. In light of this, the Universities have to take advantage of using e-learning to deliver education to students. A lot of factors must be put into consideration for any universities that need to venture into e-learning based courses. This paper is intended to examine the e-learning critical success factors (CSFs) as perceived by students. In this study, two main factors related to the e-learning CSFs within a university environment including technological and student factors were examined. The factors were tested by surveying 450 undergraduate students at the Universiti Teknologi Malaysia. The results revealed that internet browsing speed and instructor participation in discussion groups are most critical factors for e-learning.

This is a careful literary reading of the Book of Amos that is set against the eighth-century BCE. This is a volume in the New International Commentary on the Old Testament series (Eerdmans). IT can be purchased on amazon.com or the Eerdmans website.

Amos is notable for its critique of human claims to power within Israel as well as without. Intriguingly, Amos locates the resolution of such abuses of power in Yahweh's exercise of power as a cosmic king who eliminates some groups from among the nations and from within Israel while creating a new relationship between Yahweh and the remnants of both groups. Using an approach that gives priority to the semantic coherence of the text over its lesser diachronic features, this article explores these dynamics with attention to the criteria according to which Yahweh delivers one group and punishes another. It closes by pondering how the book of Amos itself should be subjected to ideological critique.

Although the individual speech units in Amos are (in the main) clear, and are sharply argued, there is no strong consensus on understanding the themes or structure of the book as a whole, except that it addresses with particular force issues of social and economic injustice. 1 This paper will endorse a suggestion by Snyman that "land" is a major Leitmotiv in Amos. 2 Yet, since in many ways the shadow of invasion and exile hangs over the book, Attention will be focused particularly on how Amos views land and asking whether or how loss of land is the ultimate punishment in Amos.

This paper explores a distinct aspect of the relationship in biblical prophecy between the sense of sight and the speaking of prophetic utterances. It focuses specifically on those situations in which the prophet’s visual experience has an inspirational function, serving as the raw material from which is drawn an expansive and/or interpretive prophetic speech. Three distinct types of this scenario are considered. The first deals with instances where ordinary physical sight is conceived as playing a key role in the nature of the resultant prophetic utterance, as in Balaam’s encounter with the Moabite king Balaq (Numbers 23–24). The second involves those situations in which the prophet verbalizes the content of his vision in response to the question “What do you see?,” and then recounts an interpretation that springs from some aspect of this description: either a particular quality (e.g. the south-facing pot in Jer 1:13–14); a pun on the actual vocalization of the object glimpsed (e.g. the qayiṣ “summer fruit” of Amos 8:1—compare qēṣ “end” in the following verse); or the metaphorical significance of the vision as a whole (Zechariah, passim). The third category consists of situations in which the prophet speaks in response to a visual prompt that is not physically immediate to the viewer, and thus is envisioned or imagined only in the mind’s eye of the prophet, such as Ezekiel’s prophecies to the mountains of Israel, but uttered in Babylonia (Ezekiel 6 and 36). While these scenarios demonstrate the centrality of the visual component of biblical prophecy, at the same time its significance in these contexts is suppressed, since the prophetic message is properly laid out for its audience only through the verbalization that follows. Thus the evidence suggests that the utterance of artfully interpretive speech, rather than the experience of oracular vision, is the true prophetic gift. On the other hand, however, by tracing the diachronic development of the relationship between prophetic sight and inspired speech, we may posit that over time, increasing emphasis was placed on the prophets’ visionary talents, over against their oratorial capability. This hypothesis in turn permits us to examine how the biblical attestations of this phenomenon are to be situated within the larger world of ancient Near Eastern prophecy generally.

The Intent and rationale of the study are to analyze determinants of motivation influencing employee performance through mediating the role of motivation of public sector (PS) local government (LG) of Sindh Karachi Pakistan. Entirely study based on the quantitative research approach is applied theoretical approach is reviewing related literature for the background of the study employee performance (EP) and determinants of motivation. Secondly, for field collection of data primary and secondary data were collected and a convenient sampling technique is used a pretested questionnaire was incorporated as an instrument of the study. The target population of the study was four municipal committees of Karachi Metropolitan Corporation (KMC) district East, West, South, and Central. The population comes to 454 respondents and the sample size calculated through http//www.creative research system sample size comes to 208. AMOS, SPSS, and Smart PLS-3 software’s are used for acquiring the reliability and variability of the constructs and Cronbach's Alpha to test the hypothesis of the study PLS-SEM (Partial Least Square-Structuring Equation Modeling is applied. The results show that there is a partial mediation between employee performance and motivation. Results indicate a significant association between pay and employee performance and the significant impact of recognition on motivation. Mainly every research requires limitation no one can be ideal in all directions in this study many limitations were present however, these limitations give an exceptional track for further study we can propose for conducting the future study in this regard. Consequently, the study addresses the need for performance and it is guidelines for sustainable employee motivation and sufficient pay recognition to achieve the organizational objectives. : Classification M100, M120, M140

Previous studies of the marzeaḥ in Amos 6.1-7 have tended to put forth one of two opposing views. Scholars who focus on the religious or ritual aspects of the banquet have claimed that the marzeaḥ was lewd, ‘pagan’, and ‘syncretistic’. Calling into question the assumptions of Israelite exceptionalism underlying this approach, a second group argues that the prophetic critique is economic rather than religious in nature. Both approaches are potentially reductive. This paper analyzes the marzeaḥ of Amos 6 in the context of ancient Middle Eastern banquets, with a focus on commensality as a means for human-divine communication. I conclude that the marzeaḥ functioned as an offertory event, in which participants focalized divine presence through ritualized consumption in honor of a patron deity. Banqueters could hope to accrue divine favor through their own feasting. Amos 6.1–7 condemns the affluent for believing that they can give Yahweh their cake and eat it too.

The present review aims to uncover the potential psychological mediating mechanisms that link alexithymia with physical and mental health related problems. The review is divided into three sections. The first section presents an overview of the alexithymia -health relationship followed by the review of available attempts to explain this relationship. The last two sections dealt with the review of literature dealing with link of alexithymia and health with emotion regulation difficulties and positive/negative affectivity, respectively. The review indicated the possibility that the said affect related variables may emerge as potential mediator of the observed relationship between alexithymia and health. The direction of future research has also been discussed.

In the following pages, we will look at two of the oracles against Edom; Malachi 1:2-5 and Amos 9:11-12. The Amos oracle is noteworthy because of its use by James in the Jerusalem Council recorded in Acts 15. The Malachi oracle is noteworthy because of its use by Paul in his famous Romans 9 chapter and is a key piece in the Calvinistic Arminian debate.

The Lord said through Malachi, “Jacob I have loved, and Esau I have hated.” Paul quotes these words in his letter (Rom 9:13) to explain how the promised kingdom can be present when Israel largely has not believed in its Messiah. Calvinists have viewed these words as a clear example of God’s sovereign freedom to elect one to salvation and to bypass another. Bypassing is too soft a word. He loves and predestines one to salvation and hates and predestines another to eternal damnation. There it is in black and white, “Jacob I loved, and Esau I hated.” Those words, coupled with “So then He has mercy on whom He desires, and He hardens whom He desires” (Rom 9:18) should be enough to convince everyone of the points of Calvinism, well, at least of the “U” petal in the Calvinist T-U-L-I-P, Unconditional Election.

But I am unconvinced.

The purpose of this brief paper is to help readers gain a fuller understanding of what Malachi, Amos, Paul, and James had in mind, and to see if what we learn has any bearing on what Augustine first advocated and what Luther, Calvin, and many other Reformers advanced in the theological world of Christendom. Were they correct, or did the struggles of their time misinform them and skew their understanding of the words written by apostles and prophets?

Amos is a book that begs for a translation into fluent modern English. Some of our translations have been strict and formal, without a distinctive voice. Some are dynamic and informal, but do not capture important nuances of thought. All of them leave significant translation issues unaddressed. This translation is an attempt to produce a high-quality literary translation that is both fluent, idiomatic English and a close equivalent of the Hebrew text. These goals enhance each other.

Amos was an agricultural worker holding down two jobs, and an observer, like Rachel Carson, of environmental changes in his world. That alone makes him relevant. But he also writes in the smooth, accessible style of a cowboy philosopher. Amos addresses issues of inequality, climate change, and religious hypocrisy. He gives a pointed analysis of his society that informs ours. And he clarifies the interplay in Hebrew thought between justice, righteousness, and accountability.

To a secular person, Amos gives much food for thought about economics and social justice. To a religious person, he gives a chance to overcome the historic divide between pietism and the social gospel. His well-organized categories of thought help us to respond to challenges like Liberation Theology and climate change denial.

Finally, Amos's work is structured like a court brief. His aim is to lead us through the steps of a legal process from beginning to end. This is the premier expression of the divine lawsuit genre, because it is self-contained, unmixed, and complete.

This work is a direct translation from the Hebrew. It attempts both literary excellence and faithfulness to the original text. In the process many translation difficulties are addressed and resolved. Detailed translation notes and exposition follow, as well as an economic thought experiment, comparing Mosaic and capitalist principles. The PDF is formatted to be printed on US letter size paper, two pages per sheet.