We have just seen that the progress from the physical chastisements to the political doom is reflected in both the last two sections of the book. But the same gradual, cumulative method is attributed to the Divine Providence by the First Section: _for three transgressions, yea, for four, I will not turn it back_; and then follow the same disasters of war and captivity as are threatened in Sections II. and III. But each section does not only thus end similarly; each also begins with the record of an immediate impression made on the prophet by Jehovah (chaps. i. 2; iii. 3-8; vii. 1-9). To sum up:--The Book of Amos consists of three sections,[127] which seem to have received their present form towards the end of Jeroboam's reign; and which, after emphasising their origin as due to the immediate influence of Jehovah Himself on the prophet, follow pretty much the same course of the Divine dealings with that generation of Israel--a course which began with physical chastisements, that failed to produce repentance, and ended with the irrevocable threat of the Assyrian invasion. Each section, that is to say, starts from the same point, follows much the same direction, and arrives at exactly the same conclusion. Chronologically you cannot put one of them before the other; but from each it is possible to learn the stages of experience through which Amos himself passed--to discover how God taught the prophet, not only by the original intuitions from which all prophecy starts, but by the gradual events of his day both at home and abroad. This decides our plan for us. We shall first trace the life and experience of Amos, as his book enables us to do; and then we shall examine, in the order in which they lie, the three parallel forms in which, when he was silenced at Bethel, he collected the fruits of that experience, and gave them their final expression. * * * * * The style of the book is simple and terse. The fixity of the prophet's aim--upon a few moral principles and the doom they demand--keeps his sentences firm and sharp, and sends his paragraphs rapidly to their climax. That he sees nature only under moral light renders his poetry austere and occasionally savage. His language is very pure. There is no ground for Jerome's charge that he was "imperitus sermone": we shall have to notice only a few irregularities in spelling, due perhaps to the dialect of the deserts in which he passed his life.[128] The text of the book is for the most part well-preserved; but there are a number of evident corruptions. Of the Greek Version the same holds good as we have said in more detail of the Greek of Hosea.[129] It is sometimes correct where the Hebrew text is not, sometimes suggestive of the emendations required, and sometimes hopelessly astray. FOOTNOTES: