1
Am 2:1-16.
英語原文
Am 2:1-16.
CHARGES AGAINST MOAB, JUDAH, AND LASTLY ISRAEL, THE CHIEF SUBJECT OF AMOS' PROPHECIES.
1. burned . . . bones of . . . king of Edom into lime--When Jehoram of Israel, Jehoshaphat of Judah, and the king of Edom, combined against Mesha king of Moab, the latter failing in battle to break through to the king of Edom, took the oldest son of the latter and offered him as a burnt offering on the wall
(2Ki 3:27)
[MICHAELIS]. Thus, "king of Edom" is taken as the heir to the throne of Edom. But "his son" is rather the king of Moab's own son, whom the father offered to Molech [JOSEPHUS, Antiquities, 9.3]. Thus the reference here in Amos is not to that fact, but to the revenge which probably the king of Moab took on the king of Edom, when the forces of Israel and Judah had retired after their successful campaign against Moab, leaving Edom without allies. The Hebrew tradition is that Moab in revenge tore from their grave and burned the bones of the king of Edom, the ally of Jehoram and Jehoshaphat, who was already buried. Probably the "burning of the bones" means, "he burned the king of Edom alive, reducing his very bones to lime" [MAURER].
2
無題
2. 加略——摩押的首邑，又称基列摩押
（赛15:1）。
此处用复数形式，因包括了卫城与城本身（参
耶48:24、41，
旁注）。
喧嚷中死亡——即在战争的喧嚷中死亡
（何10:14）。
英語原文
2. Kirioth--the chief city of Moab, called also Kir-Moab
(Isa 15:1).
The form is plural here, as including both the acropolis and town itself (see
Jer 48:24, 41,
Margin).
die with tumult--that is, amid the tumult of battle
(Ho 10:14).
3
無題
3. 审判官——即首要的官长，正义的最高来源。此处不用“王”字，看来在此之前政体已有改变，以最高的审判官代替了君王。
英語原文
3. the judge--the chief magistrate, the supreme source of justice. "King" not being used, it seems likely a change of government had before this time substituted for kings, supreme judges.
4
無題
4. 他从外邦列国转到犹大和以色列，免得有人说他在外积极斥罪，对自己本国的罪却视而不见。犹大的罪与众不同，因其直接得罪神，不仅仅得罪人。也因为犹大的罪是故意的、明知故犯，违背已有的亮光和知识。
律法——泛指摩西律法。
诫命——或作律例，指礼仪和民事的律法。
他们的谎言——他们虚假的偶像
（诗40:4； 耶16:19），
他们从中得出虚假的指望。次序当留意：犹太人先抛弃神圣的律法，然后陷入虚谎的错谬之中；神如此以公义的报应报应他们
（罗1:25、26、28； 帖后2:11、12）。
所谓好意的借口因此被驳倒：迷惑他们的“谎言”是“他们自己（的）谎言”[加尔文（Calvin）]。
随从……他们列祖所行的——我们不可效法列祖的错误，只当单单跟从神的话语。犹太人之罪加重，在于他们的罪不限于前代；子孙的罪恶可与他们的列祖相匹
（太23:32； 徒7:51）
[加尔文（Calvin）]。
英語原文
4. From foreign kingdoms he passes to Judah and Israel, lest it should be said, he was strenuous in denouncing sins abroad, but connived at those of his own nation. Judah's guilt differs from that of all the others, in that it was directly against God, not merely against man. Also because Judah's sin was wilful and wittingly against light and knowledge.
law--the Mosaic code in general.
commandments--or statutes, the ceremonies and civil laws.
their lies--their lying idols
(Ps 40:4; Jer 16:19),
from which they drew false hopes. The order is to be observed. The Jews first cast off the divine law, then fall into lying errors; God thus visiting them with a righteous retribution
(Ro 1:25, 26, 28; 2Th 2:11, 12).
The pretext of a good intention is hereby refuted: the "lies" that mislead them are "their (own) lies" [CALVIN].
after . . . which their fathers . . . walked--We are not to follow the fathers in error, but must follow the word of God alone. It was an aggravation of the Jews' sin that it was not confined to preceding generations; the sins of the sons rivalled those of their fathers
(Mt 23:32; Ac 7:51)
[CALVIN].
5
無題
5. 火——指尼布甲尼撒。
英語原文
5. a fire--Nebuchadnezzar.
6
無題
6. 以色列人——指十支派，阿摩司预言的主要对象。
卖义人——以色列的审判官因受贿便在审判中定那有理者为有罪，违背了
申16:19。
因一双鞋卖了穷人——字面作“木制的凉鞋”，以皮带系于脚上；比鞋更为廉价。同一短语也用以表示“最微不足道的贿赂”，见
摩8:6； 结13:19； 珥3:3。
他们并非因贫穷才犯这罪；他们起初受大笔贿赂所诱，末后竟不顾羞耻，为最微小的利益而出卖公义。阿摩司先指证他们的不义、乱伦的淫行和欺压，因为这些事太过明显，他们无从否认；然后才责备他们轻慢神，因他们必会以自己以牛犊之形敬拜神为理由而加以否认。
英語原文
6. Israel--the ten tribes, the main subject of Amos' prophecies.
sold the righteous--Israel's judges for a bribe are induced to condemn in judgment him who has a righteous cause; in violation of
De 16:19.
the poor for a pair of shoes--literally, "sandals" of wood, secured on the foot by leather straps; less valuable than shoes. Compare the same phrase, for "the most paltry bribe,"
Am 8:6; Eze 13:19; Joe 3:3.
They were not driven by poverty to such a sin; beginning with suffering themselves to be tempted by a large bribe, they at last are so reckless of all shame as to prostitute justice for the merest trifle. Amos convicts them of injustice, incestuous unchastity, and oppression first, as these were so notorious that they could not deny them, before he proceeds to reprove their contempt of God, which they would have denied on the ground that they worshipped God in the form of the calves.
7
無題
7. 垂涎……地上的灰尘……在穷人的头上——即因他们的欺压使穷人仆倒在地、以灰尘蒙头举哀，他们竟渴望此事（参
撒下1:2； 伯2:12； 结27:30）。
阻挡……谦卑人的道——即颠倒是非
（摩5:12； 伯24:4
[格劳修斯（Grotius）]；
赛10:2）。
人和他的父亲——这是一件“外邦人中也未曾提及”的罪
（林前5:1）。
神的百姓在有亮光之时犯罪，往往堕落得比不认识神的人更低。
去同一个婢女那里——从
摩2:8
看来，所谓“婢女”很可能是指附属于亚斯他录偶像庙中的庙妓：因行淫原是她污秽敬拜的一部分。
亵渎我的圣名——以色列行这等可憎之事，简直是蓄意侮辱神。
英語原文
7. pant after . . . dust of . . . earth on . . . head of . . . poor--that is, eagerly thirst for this object, by their oppression to prostrate the poor so as to cast the dust on their heads in mourning on the earth (compare
2Sa 1:2; Job 2:12; Eze 27:30).
turn aside . . . way of . . . meek--pervert their cause
(Am 5:12; Job 24:4
[GROTIUS];
Isa 10:2).
a man and his father--a crime "not so much as named among the Gentiles"
(1Co 5:1).
When God's people sin in the face of light, they often fall lower than even those who know not God.
go in unto the same maid--from
Am 2:8
it seems likely "the damsel" meant is one of the prostitutes attached to the idol Astarte's temple: prostitution being part of her filthy worship.
to profane my . . . name--Israel in such abominations, as it were, designedly seeks to insult God.
8
無題
8. 躺卧……在当头的衣服上——即外衣，
出22:25-27
吩咐日落之前要还给穷人，因那是他唯一的遮盖。他们竟在偶像庙中躺卧在这些衣服上，更加重了罪行。
在各坛旁——他们以躺卧的姿态享用他们拜偶像的宴席；古人吃饭习惯于全身躺卧，上身靠在左肘上，不像我们坐着吃。
喝……受罚之人的酒——即用他们不义地罚款所得之钱买来的酒。
英語原文
8. lay themselves . . . upon clothes laid to pledge--the outer garment, which
Ex 22:25-27
ordered to be restored to the poor man before sunset, as being his only covering. It aggravated the crime that they lay on these clothes in an idol temple.
by every altar--They partook in a recumbent posture of their idolatrous feasts; the ancients being in the habit of reclining at full length in eating, the upper part of the body resting on the left elbow, not sitting as we do.
drink . . . wine of the condemned--that is, wine bought with the money of those whom they unjustly fined.
9
無題
9. 然而——我从前所赐给你们的恩惠，越发显出你们的忘恩。
亚摩利人——迦南诸族中最强的一族，故用以代表他们全部
（创15:16；48:22； 申1:20； 书7:7）。
高大……如香柏树——
（民13:32、33）。
上灭果子……下绝根——即把他全然毁灭
（伯18:16； 结17:9； 玛4:1）。
英語原文
9. Yet--My former benefits to you heighten your ingratitude.
the Amorite--the most powerful of all the Canaanite nations, and therefore put for them all
(Ge 15:16; 48:22; De 1:20; Jos 7:7).
height . . . like . . . cedars--
(Nu 13:32, 33).
destroyed his fruit . . . above . . . roots . . . beneath--that is, destroyed him utterly
(Job 18:16; Eze 17:9; Mal 4:1).
10
無題
10. 领你们从……埃及上来——“领上来”是常用的说法，因埃及低平，迦南多山。
得亚摩利人之地为业——严格地说，亚摩利人原占约旦河两岸和日后犹大所据的山区；但此处如
摩2:9
一样，代表所有迦南人。神让以色列人在旷野飘流四十年，好叫他们受祂律例的管教，更适合进入并承受迦南。
英語原文
10. brought you up from . . . Egypt--"brought up" is the phrase, as Egypt was low and flat, and Canaan hilly.
to possess the land of the Amorite--The Amorites strictly occupied both sides of the Jordan and the mountains afterward possessed by Judah; but they here, as in
Am 2:9,
stand for all the Canaanites. God kept Israel forty years in the wilderness, which tended to discipline them in His statutes, so as to be the better fitted for entering on the possession of Canaan.
11
無題
11. 以色列对神所负额外的义务：就是祂所设立的先知和拿细耳人，为要提供宗教的教导和圣洁自制的榜样。
少年人——以色列蒙恩极深的一个证据，便是神从最易沉溺于享乐的阶级中拣选了一些人，他们以庄严的誓愿约束自己，禁绝一切葡萄的出产，并远离一切礼仪和道德上的污秽。拿细耳人不可剃头
（民6:2等）。 神不惜一切手段以确保他们敬拜的纯洁和对信仰的忠心
（哀4:7）。
“拿细耳人”一名源于希伯来文字根nazar，“分别出来”。参孙、撒母耳和施洗约翰都是拿细耳人。
岂不是如此吗——你们中有谁敢否认如此呢？
英語原文
11. Additional obligations under which Israel lay to God; the prophets and Nazarites, appointed by Him, to furnish religious instruction and examples of holy self-restraint.
of your young men--It was a specimen of Israel's highly favored state, that, of the class most addicted to pleasures, God chose those who by a solemn vow bound themselves to abstinence from all produce of the vine, and from all ceremonial and moral defilement. The Nazarite was not to shave
(Nu 6:2,
&c.). God left nothing undone to secure the purity of their worship and their faithfulness to it
(La 4:7).
The same comes from a Hebrew root, nazar, "to set apart." Samson, Samuel, and John the Baptist were Nazarites.
Is it not even thus--Will any of you dare to deny it is so?
12
無題
12. 你们竟如此藐视我这恩惠，竟诱惑拿细耳人违背所许的愿；又禁止先知说预言
（赛30:10）。
亚玛谢禁止阿摩司也是如此
（摩7:12、13、14）。
英語原文
12. Ye so despised these My favors, as to tempt the Nazarite to break his vow; and forbade the prophets prophesying
(Isa 30:10).
So Amaziah forbade Amos
(Am 7:12, 13, 14).
13
無題
13. 我在你们手下受压——加尔文（Calvin）如此解（参
赛1:14）。
旁注则作主动译法：“我必压下你们的所在”，即“我必使它变窄”，是苦待百姓的比喻；与宽广——即解救——相反
（诗4:1； 箴4:12）。
毛勒（Maurer）译作：“我必把你们压下”（不像旁注的“你们的所在”；参希伯来文， 伯40:12； 或
摩2:7
的希伯来文）。阿摩司作为牧人，十分贴切地从乡野场景取譬。
英語原文
13. I am pressed under you--so CALVIN (Compare
Isa 1:14).
The Margin translates actively, "I will depress your place," that is, "I will make it narrow," a metaphor for afflicting a people; the opposite of enlarging, that is, relieving
(Ps 4:1; Pr 4:12).
MAURER translates, "I will press you down" (not as Margin, "your place"; so the Hebrew,
Job 40:12;
or
Am 2:7
in Hebrew text). Amos, as a shepherd, appropriately draws his similes from rustic scenes.
14
無題
14. 快跑的……不能逃脱——即使跑得快的也不能逃脱。
有力的……不能用其力——即不能发挥他的力量。
自己——字面作“他的性命”。
英語原文
14. flight shall perish from . . . swift--Even the swift shall not be able to escape.
strong shall not strengthen his force--that is, shall not be able to use his strength.
himself--literally, "his life."
16
無題
16. 赤身逃跑——若有人逃脱，必是丢下军装和一切妨碍快跑的物件。他们只能以保住性命为足。
英語原文
16. flee . . . naked--If any escape, it must be with the loss of accoutrements, and all that would impede rapid flight. They must be content with saving their life alone.
摩2:1-16。
对摩押、犹大， 末后对以色列——阿摩司预言的主要对象——的控告。
1. 把以东王的骸骨焚烧成灰——当以色列的约兰、犹大的约沙法和以东王联合攻打摩押王米沙时，后者在战中突围攻击以东王不遂，便取了以东王的长子，在城墙上献为燔祭
（王下3:27）
[米迦利斯（Michaelis）]。如此，“以东王”便被理解为以东王位的继承人。然而“他的儿子”更宜解作摩押王自己的儿子，是父亲将其献给摩洛的[约瑟夫（Josephus），*《犹太古史》*9.3]。因此，阿摩司在此所指的，并非上述事件，而很可能是当以色列与犹大的军队在征讨摩押得胜之后撤回，使以东孤立无援之时，摩押王对以东王所施的报复。希伯来传统说，摩押为报仇，将业已埋葬、曾作约兰与约沙法盟友之以东王的骸骨从坟墓中掘出焚烧。较可能的是，“焚烧骸骨”乃指“他将以东王活活焚烧，甚至连骨头都烧成石灰”[毛勒（Maurer）]。