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 There is evidently no foundation for the assumption that the second part contains “the true kernel of his work,” namely, “the addresses which Amos originally delivered at Bethel;” and that the first part, together with the introduction (ch. 1-6) and the Messianic conclusion (Amo 9:11-15), is purely a written description, composed by Amos after his return from Bethel to Judah, to give a further expansion to his original utterances (Ewald, Baur). This by no means follows, either from the fact that the account of what the prophet experienced at Bethel is inserted in the series of visions, as it moves on step by step, and that the place in which it occurs (viz., ch. 7) is evidently its original position, or from the circumstance that Amos commences his work with a saying of Joel (compare Amo 1:2 with Joe 3:16), and evidently refers to Joel (Joe 3:18) even in the promise at the close (Amo 9:13). For the position of this account in ch. 7 proves nothing further than that Amos related those visions in Bethel; and the allusion to Joel simply presupposes an acquaintance with the predictions of this prophet. If there were no previous addresses, the visions in ch. 7 and 8 would have nothing to explain their occurrence, and would also be lacking in the requisite clearness. Moreover, the work of Amos in Bethel cannot possibly be limited to ch. 7-9. And lastly, the addresses in ch. 4-6 are throughout so individual, so full of life, and so impressive, that they clearly reflect the original oral delivery, even though it may be nothing more than the essential substance of what was orally delivered, that has been given here. Only Amo 1:1-15 and 2 appears to have been really conceived in the form of a written composition, and placed at the head of the book at the time when it was first compiled, although certain thoughts that had been orally expressed may lie at the foundation even there. For the exegetical writings upon Amos, see my Lehrbuch der Einleitung, pp. 284-5.