Convivencia escolar

The meaning of the phrase wәḏereḵ ‛ănāwîm yaṭṭû “and they pervert the way of the afflicted” in the fourth transgression is unclear and commentators have translated it imaginatively as “Den Weg beugen… sie zu Falle bringen oder ins Verderben stürzen”,105 “rücksichtslos angerempelt und auf die Seite gedrängt”,106

“…are driven out of the place of judgment, “the gate””107

and so on.

The adjective/noun ‛ānāw “humble” or “afflicted” is often used in the Bible with the same meaning as ‛ānî.108 However, in the MT, there is a definite preference to use the word

‛ānāw in the plural denomination (19x in plural against 1x in singular) while ‛ānî is preferred in the singular (57x in singular against 19x in plural).109 Yet, this phenomenon is not to be overemphasized and Gerstenberger says that it could be a “possibly random scribal variation”110

. Both the words are derived from the root ‛nh II which means to “oppress” or to “cause one to feel his dependency”111

. Gerstenberger has pointed out the well defined use of the piel form of this verb in juridical texts, and it throws light upon the context of the usage of

104 _{That dal is probably not a person without any property is indicated by the fact that he is said to be a}

person who is able to offer a male lamb for a guilt offering (cf. Lev 14,21). For those who cannot offer more or cannot afford anything are offered “lower tariffs” in Lev 5,11 and 12,8. Cf.H.J. Farby, “ל ַד; dal”, p. 219.

105 _{C.F. Keil, / F. Delitzsch, Biblischer Kommentar, p. 181.} 106

W. Rudolph, Joel-Amos, p. 142.

107

F.I. Andersen / D.N. Freedman, Amos, p. 316: According to them, v. 7a is to be interpreted in the light of 5,12; Job 24,4; Isa 10,2 and 29,21 and the verb means “to push”.

108 _{Their similarity in meaning is also evident from the fact that they can be used as a parallel to ’eḇyôn}

or dal (cf. Is 11,4; 29,19). Cf. E. Hammerschaimb, The Book of Amos, p. 48.

109

Cf. E. Gerstenberger, “הָנָע II ‘ānâ” TDOT XI (1987-1988; English trans. 2001), p. 242.

110 _{E. Gerstenberger, “הָנָע II ‘ānâ”, p. 242.} 111 _{KB, p. 719.}

the word in Amos. He translates the verb as “violate” in the sense of “civil defamation and its concomitant loss of status”112

. One of the uses of the piel forms in juridical texts is in the context of humiliating or “degrading” the underprivileged as seen in Exod 22,22-24, where the verb is used in a prohibition against mistreating a widow or a fatherless child. That is a crime certain to be punished by YHWH (cf. v. 24). The verb refers to “loss of strength” in Judg 16,5.6 in the Samson story and to the act of tormenting him as he loses his strength in v. 19.113

Just as in the case of the verb, the adjective, often used as noun, is also of special importance in the juridical sphere. Gerstenberger defines ‛ănāwîm as “Persons deprived of certain moral rights, who experience a perceptible diminution of their quality of life …”114

‛ānî is a person who requires to borrow money in Exod 22,24 and for whose sustenance the fallen grapes of the vineyard and the gleanings were to be left over (cf. Lev 19,10; 23,22). He is to be paid just wages “on the same day” because he lived probably from the day’s earnings (cf. Deut 24,14.15). Thus ‛ānî denoted the lower strata of the society, who were economically deprived. The term ‛ānî implies a situation of unbearable affliction or a situation of grave depravity as in Exod 3,7. According to Gunther Fleischer, among all the terms that are used to denote the poor and weak, ‛ănāwîm is the most telling about their miserable condition as it expresses not only their external condition but also their internal suffering at being in a miserable situation.115 That this class was vulnerable to exploitation is clear from the added care taken for them, as evident from the legislation in favor of them (cf. Exod 22,24; Deut 24,12) and from the exhortations to protect their interests (cf. Deut 15,11 et al).116 The prohibition not to exploit ‛ānî is also a part of the wisdom teachings (cf. Prov 22,22-23) and their protection is implored of a just person (cf. Job 29,12; Ps 82,3; Prov 31,9.20). Concern for the afflicted as a social norm expressed in the legal and wisdom traditions of Israel as shown above is reflected in Amos 2,7b, where the prophet takes up their cause.

But it is very difficult to understand what exactly is meant by wәḏereḵ ‛ănāwîm yaṭṭû “and they bend the way of the humble”. In Amos 5,12 in a similar accusation: wә’eḇyônîm bašša‛ar hiṭṭû “and turn aside the needy in the gate”. The mention of “the gate” in this verse justifies attributing a juridical context as the gate was the traditional place of dispensing justice, but the attempts to provide the same context to the accusation in 2,7b, on account of

112

cf. Gen 34,2 (outraging the modesty of a woman) Deut 21,14 (change of status through intercourse); Deut 22,24.29; Judg 19,24; 20,4 (molesting a betrothed woman or a virgin or a concubine). Cf. E. Gerstenberger, “הָנָע II ‘ānâ”, p. 237.

113 _{Cf. E. Gerstenberger, “הָנָע II ‘ānâ”, p. 237.} 114

E. Gerstenberger, “הָנָע II ‘ānâ”, p. 242.

115 _{Cf. G. Fleischer, Die Bücher Joel und Amos, p. 160.} 116 _{Cf. G. Fleischer, Die Bücher Joel und Amos, p. 160.}

the presence of the same verb may not be correct. It is to be noted that a phrase similar in Job 24,4a: yaṭṭû ’eḇyônîm middāreḵ “They push the needy off the roads” has in fact no judicial context.117 The objects in these phrases are different: while Amos 2,7b has dereḵ as object,

’eḇyônîm is the object in the other two phrases. Now, the word dereḵ is never used with a judicial sense in the Bible and the contexts in the above phrases seem to be poles apart.118 Likewise, though the verb nāṭā(h) is sometimes used to describe denying the course of justice (cf. Exod 23,6; Deut 16,19; 24,17), it is a commonly used verb in Hebrew and usually means “to extend”, “to bend down” “to spread out” and so on.

The word derek normally means “way”, “journey”, or “behaviour” etc. It can also mean “situation” or “condition” of life119

(cf. Isa 40,27). We come across a corresponding understanding of the term also in Jer 10,23: lā’āḏām darkô here means “man determines his own destiny”120

. An understanding of the word along these lines may be appropriate in Amos 2,7b. Here the term derek is used to signify the hope for a better life on the part of the afflicted. This hope is being thwarted by denying them justice or by blocking their economic or social progress. The ‛ānî are dependent on the higher class of the society for their existence. But the persons on whom they rely on for their protection are said to be perverting or jeopardizing their destiny. They are “bullied and oppressed by the wealthy, who deprive and block them from obtaining the privileges and prerogatives to which they are naturally entitled”, as S.M Paul puts it.121