1
Am. 7:1-9.
繁體中文
英語原文
Am. 7:1-9.
The seventh, eighth, and ninth chapters contain VISIONS, WITH THEIR EXPLANATIONS. The seventh chapter consists of two parts. First
(Am 7:1-9):
PROPHECIES ILLUSTRATED BY THREE SYMBOLS: (1) A vision of grasshoppers or young locusts, which devour the grass, but are removed at Amos' entreaty; (2) Fire drying up even the deep, and withering part of the land, but removed at Amos' entreaty; (3) A plumb-line to mark the buildings for destruction. Secondly
(Am 7:10-17):
NARRATIVE OF AMAZIAH'S INTERRUPTION OF AMOS IN CONSEQUENCE OF THE FOREGOING PROPHECIES, AND PREDICTION OF HIS DOOM.
1. showed . . . me; and, behold--The same formula prefaces the three visions in this chapter, and the fourth in
Am 8:1.
grasshoppers--rather, "locusts" in the caterpillar state, from a Hebrew root, "to creep forth." In the autumn the eggs are deposited in the earth; in the spring the young come forth [MAURER].
the latter growth--namely, of grass, which comes up after the mowing. They do not in the East mow their grass and make hay of it, but cut it off the ground as they require it.
the king's mowings--the first-fruits of the mown grass, tyrannically exacted by the king from the people. The literal locusts, as in Joel, are probably symbols of human foes: thus the "growth" of grass "after the king's mowings" will mean the political revival of Israel under Jeroboam II
(2Ki 14:25),
after it had been mown down, as it were, by Hazael and Ben-hadad of Syria
(2Ki 13:3),
[GROTIUS].
2
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繁體中文
2. 雅各微弱怎能站立呢？——神啊，你若不施恩，雅各既屢遭亞述攻擊，且不久還要被亞述的普勒入侵
（王下15:19、20），
怎能站立得住呢？
參
賽51:19。
提到“雅各”，是懇求神記念祂與他們的祖宗先祖所立的約
（詩106:45）。
微小——在人數和力量上都減少了。
英語原文
2. by whom shall Jacob arise?--If Thou, O God, dost not spare, how can Jacob maintain his ground, reduced as he is by repeated attacks of the Assyrians, and erelong about to be invaded by the Assyrian Pul
(2Ki 15:19, 20)?
Compare
Isa 51:19.
The mention of "Jacob" is a plea that God should "remember for them His covenant" with their forefather, the patriarch
(Ps 106:45).
he is small--reduced in numbers and in strength.
3
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繁體中文
3. 耶和華就為此後悔——即“為此”。改變的不在神的心意
（民23:19； 雅1:17），
而在外面的效果。神永不改變地行公義的事；祂聽允代求的禱告也是公義的
（雅5:16-18）， 正如若非其中有義人的代求，祂讓審判立即臨到有罪的國民同樣是公義的（參
創18:23-33； 撒上15:11； 耶42:10）。
罪人的悔改，以及神顧念自己憐憫和立約之愛的屬性，也使神在表面上待他如同後悔了
（拿3:10），
儘管外面對待方式的改變，與神自己永不改變的本性完全相符。
這事不發生了——以色列此刻免遭全然傾覆。普勒受神感動，接受金錢後從以色列退兵。
英語原文
3. repented for this--that is, of this. The change was not in the mind of God
(Nu 2:19; Jas 1:17),
but in the effect outwardly. God unchangeably does what is just; it is just that He should hear intercessory prayer
(Jas 5:16-18),
as it would have been just for Him to have let judgment take its course at once on the guilty nation, but for the prayer of one or two righteous men in it (compare
Ge 18:23-33; 1Sa 15:11; Jer 42:10).
The repentance of the sinner, and God's regard to His own attributes of mercy and covenanted love, also cause God outwardly to deal with him as if he repented
(Jon 3:10),
whereas the change in outward dealing is in strictest harmony with God's own unchangeableness.
It shall not be--Israel's utter overthrow now. Pul was influenced by God to accept money and withdraw from Israel.
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繁體中文
4. 呼召辯論——即與以色列在法庭上相爭
（伯9:3； 賽66:16； 結38:22）。
祂吩咐“火”來刑罰以色列，即旱災（參
摩4:6-11）
[毛勒（Maurer）]。更宜作戰爭
（民21:28），
即提革拉毗列色[格勞修斯（Grotius）]。
吞滅深淵——即以色列的大部分，被他擄去。眾水是多民的象徵
（啟17:15）。
吞吃部分——即全部的地土（參
摩4:7），
指約但河以東的以色列地
（代上5:26； 賽9:1）。
這比前一個審判更重：蝗蟲只吃盡青草；火卻不僅波及地面，連根都燒燬，甚至達到深淵。
英語原文
4. called to contend--that is, with Israel judicially
(Job 9:3; Isa 66:16; Eze 38:22).
He ordered to come at His call the infliction of punishment by "fire" on Israel, that is, drought (compare
Am 4:6-11),
[MAURER]. Rather, war
(Nu 21:28),
namely, Tiglath-pileser [GROTIUS].
devoured the . . . deep--that is, a great part of Israel, whom he carried away. Waters are the symbol for many people
(Re 17:15).
did eat up a part--namely, all the land (compare
Am 4:7)
of Israel east of Jordan
(1Ch 5:26; Isa 9:1).
This was a worse judgment than the previous one: the locusts ate up the grass: the fire not only affects the surface of the ground, but burns up the very roots and reaches even to the deep.
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繁體中文
7. 按準繩建的牆——即垂直的牆。
英語原文
7. wall made by a plumb-line--namely, perpendicular.
8
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繁體中文
8. 準繩……在以色列……中間——前兩個異象中的象徵是泛指的，此處這個則明確用於以色列。神對以色列的頑梗已忍無可忍：因此阿摩司不再為他們代求（參
創18:33）。
準繩不僅用於建造房屋，也用於拆毀房屋
（王下21:13； 賽28:17；34:11； 哀2:8）。
它表示神的審判是按最精確的公義準則量出來的。此處它被安放在以色列“中間”，即審判不像提革拉毗列色那次只限於邊境，而是要達到以色列的中心。這預言在撒縵以色圍攻撒瑪利亞三年後攻取該城、最終將以色列人擄到亞述時應驗了
（王下17:3、5、6、23）。
不再寬恕——不再赦免他們
（摩8:2； 箴19:11； 彌7:18）。
英語原文
8. plumb-line in . . . midst of . . . Israel--No longer are the symbols, as in the former two, stated generally; this one is expressly applied to Israel. God's long-suffering is worn out by Israel's perversity: so Amos ceases to intercede (compare
Ge 18:33).
The plummet line was used not only in building, but in destroying houses
(2Ki 21:13; Isa 28:17; 34:11; La 2:8).
It denotes that God's judgments are measured out by the most exact rules of justice. Here it is placed "in the midst" of Israel, that is, the judgment is not to be confined to an outer part of Israel, as by Tiglath-pileser; it is to reach the very center. This was fulfilled when Shalmaneser, after a three years' siege of Samaria, took it and carried away Israel captive finally to Assyria
(2Ki 17:3, 5, 6, 23).
not . . . pass by . . . any more--not forgive them any more
(Am 8:2; Pr 19:11; Mic 7:18).
9
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繁體中文
9. 高岡——獻與偶像的。
以撒的——他們誇口效法他們先祖以撒，在別是巴築壇
（摩5:5；
參
創26:23、24；46:1）；
但以撒和亞伯拉罕築壇，是在聖殿被定於耶路撒冷之前——而且是獻給神的；他們卻是在聖殿已被定為唯一獻祭之處以後築壇——而且是獻給偶像的。此處希伯來文的“以撒”用s寫成，不同於通常的ts；兩種形式都意為“笑聲”；拼寫上的改變或許表示他們的“以撒的高岡”雖可如此稱之，卻非他們所意味的；因為它們只配被人嗤笑。不過，提到“以撒”和“以色列”大概只是表示這些名字——他們墮落後裔所誇耀、以為可保平安的名字——並不能拯救他們和他們所倚靠的拜偶像之“聖所”脫離傾覆（參
摩8:14）。
耶羅波安家……刀劍——應驗於耶羅波安二世之子撒迦利雅的滅絕，他是耶羅波安一世——牛犢偶像崇拜的始作俑者——後裔中最後一位
（王下15:8-10）。
英語原文
9. high places--dedicated to idols.
of Isaac--They boasted of their following the example of their forefather Isaac, in erecting high places at Beer-sheba
(Am 5:5;
compare
Ge 26:23, 24; 46:1);
but he and Abraham erected them before the temple was appointed at Jerusalem--and to God; whereas they did so, after the temple had been fixed as the only place for sacrifices--and to idols. In the Hebrew here "Isaac" is written with s, instead of the usual ts; both forms mean "laughter"; the change of spelling perhaps expresses that their "high places of Isaac" may be well so called, but not as they meant by the name; for they are only fit to be laughed at in scorn. Probably, however, the mention of "Isaac" and "Israel" simply expresses that these names, which their degenerate posterity boasted in as if ensuring their safety, will not save them and their idolatrous "sanctuaries" on which they depended from ruin (compare
Am 8:14).
house of Jeroboam with . . . sword--fulfilled in the extinction of Zachariah, son of Jeroboam II, the last of the descendants of Jeroboam I, who had originated the idolatry of the calves
(2Ki 15:8-10).
10
Am. 7:10-17.
繁體中文
摩7:10-17。
亞瑪謝控告阿摩司： 預言他的下場。
10. 伯特利的祭司——即伯特利王家牛犢聖所的首席祭司。這些牛犢本是國家的政策手段，要使以色列與猶大分離。亞瑪謝因此把阿摩司反對他們的話曲解為叛國。以利亞和耶利米的情形也是如此
（王上18:17； 耶37:13、14）。
照樣，預表中的耶穌也被控告
（約19:12）；
政治上的權宜之計歷來都是羞辱神、逼迫祂僕人的藉口
（約11:48-50）。
保羅也是如此
（徒17:6、7；24:5）。
在以色列……中間——大概是借用阿摩司自己的話“在以色列……中間”
（摩7:8），
預告國家直到中心的傾覆。不是在暗中，不是在角落裡，而是在國家的中心公開宣告，為要把它徹底推翻。
這地容不下他的話——他的話又多又難忍。結果必是動亂。提到他是“伯特利的祭司”，暗示他如此熱心，是為自己的祭司利益，而非為君王或國家。
英語原文
Am. 7:10-17.
AMAZIAH'S CHARGE AGAINST AMOS: HIS DOOM FORETOLD.
10. priest of Beth-el--chief priest of the royal sanctuary to the calves at Beth-el. These being a device of state policy to keep Israel separate from Judah. Amaziah construes Amos words against them as treason. So in the case of Elijah and Jeremiah
(1Ki 18:17; Jer 37:13, 14).
So the antitype Jesus was charged
(Joh 19:12);
political expediency being made in all ages the pretext for dishonoring God and persecuting His servants
(Joh 11:48-50).
So in the case of Paul
(Ac 17:6, 7; 24:5).
in the midst of . . . Israel--probably alluding to Amos' own words, "in the midst of . . . Israel"
(Am 7:8),
foretelling the state's overthrow to the very center. Not secretly, or in a corner, but openly, in the very center of the state, so as to upset the whole utterly.
land is not able to bear all his words--They are so many and so intolerable. A sedition will be the result. The mention of his being "priest of Beth-el" implies that it was for his own priestly gain, not for the king or state, he was so keen.
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繁體中文
11. 耶羅波安必被刀殺等——阿摩司並沒有這樣說，而是說“耶羅波安的家”必“被刀劍”所滅
（摩7:9）。
但亞瑪謝誇大其詞，為要激怒耶羅波安來對付他。然而王並沒有聽信亞瑪謝的話，大概是因對耶和華先知的宗教敬畏。
英語原文
11. Jeroboam shall die, &c.--Amos had not said this: but that "the house of Jeroboam" should fall "with the sword"
(Am 7:9).
But Amaziah exaggerates the charge, to excite Jeroboam against him. The king, however, did not give ear to Amaziah, probably from religious awe of the prophet of Jehovah.
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繁體中文
12. 還有——亞瑪謝除了向王告發阿摩司之外，唯恐此計不成（果然不成），便親自勸這位惹麻煩的先知回到自己的故土猶大去，假裝友善地給他出主意。
先見——帶著輕蔑的語氣，針對阿摩司前文的異象。
在那裡吃餅——你在那裡可以謀生，留在這裡卻要遭殃。他以自己的私心來揣度阿摩司，彷彿顧及自身的安全和生計才是首要的考量。假先知也是如此
（結13:19），
他們為“一把大麥和幾塊餅”，隨時準備說討人喜悅的話，無論多麼虛假。
英語原文
12. Also--Besides informing the king against Amos, lest that course should fail, as it did, Amaziah urges the troublesome prophet himself to go back to his own land Judah, pretending to advise him in friendliness.
seer--said contemptuously in reference to Amos' visions which precede.
there eat bread--You can earn a livelihood there, whereas remaining here you will be ruined. He judges of Amos by his own selfishness, as if regard to one's own safety and livelihood are the paramount considerations. So the false prophets
(Eze 13:19)
were ready to say whatever pleased their hearers, however false, for "handfuls of barley and pieces of bread."
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繁體中文
13. 不要再說預言——
（摩2:12）。
在伯特利——亞瑪謝想在自己的住處至少不受打擾。
王的聖所——王之所以揀選伯特利而放棄牛犢敬拜的另一處但，是因為伯特利更靠近首都撒瑪利亞，又因雅各當年在此有聖蹟
（創28:16、19；35:6、7）。
他含蓄地反駁阿摩司身為平民竟敢妄言，攻擊王所認可的敬拜，而且是在分別為聖供王自己敬拜之處。
王的宮廷——即居所：帝國的中心，王設朝之處，你本應存敬畏之心。撒瑪利亞是王尋常的居所：但為方便參加牛犢敬拜，伯特利也設有王宮。
英語原文
13. prophesy not again--
(Am 2:12).
at Beth-el--Amaziah wants to be let alone at least in his own residence.
the king's chapel--Beth-el was preferred by the king to Dan, the other seat of the calf-worship, as being nearer Samaria, the capital, and as hallowed by Jacob of old
(Ge 28:16, 19; 35:6, 7).
He argues by implication against Amos' presumption, as a private man, in speaking against the worship sanctioned by the king, and that in the very place consecrated to it for the king's own devotions.
king's court--that is, residence: the seat of empire, where the king holds his court, and which thou oughtest to have reverenced. Samaria was the usual king's residence: but for the convenience of attending the calf-worship, a royal palace was at Beth-el also.
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繁體中文
14. 我原不是先知——這是回答亞瑪謝的暗示
（摩7:12），
即他擔任先知職分是為賺“餅”吃（像以色列那些為利的先知）。耶和華的先知非但得不到賞賜，反而在撒瑪利亞或以色列說預言，要預備坐牢甚至被殺；巴力的先知卻由王供給費用（參
王上18:19）。
阿摩司說，我並不屬於先知的階層，也沒有在他們的學校裡受過教育，更不靠公開執行先知職務謀生。我只是一個牧人（參
摩7:15
的“羊群”；“牧人”的希伯來文包含牧羊人之意，參
摩1:1），
地位卑微，原本根本沒想到要在你們中間說預言，直到神的呼召催促我如此行。
先知的兒子——即門徒。先知學校最早見於撒母耳記上；在那裡，少年人受教成為神權政治的公開教師。惟有十支派國繼續提到先知學校。它們是設在以色列主要迷信中心附近的差傳站，是被神的靈充滿的團體；非先有聖靈賜下的人不得進入。他們屬靈的父親巡迴各訓練學校，照顧成員，甚至照顧他們的寡婦
（王下4:1、2）。
學生在校中有公共伙食，離校後仍是成員。在猶大由敬虔之人獻給利未人的供奉，在以色列則歸先知學校
（王下4:42）。
以色列的預言（如以利亞和以利沙）比猶大更多與非凡的事件相連，因為以色列缺少猶大那合法的祭司體系，預言需要更顯明的屬天印證。
桑——巴勒斯坦盛產此樹。其果實像無花果，卻較差；據普林尼（Pliny）所言，是如名字所示的、無花果與桑椹的混合之物。只有最窮的人才吃（參
王上10:27）。
收拾——從事其栽培之人[毛勒（Maurer）]。栽培之時，待果子長到一定大小，便在上面切口，第四日即熟[普林尼（Pliny），《自然史》13.7、14]。格勞修斯（Grotius）引自耶柔米（Jerome）說，若不把它摘下“收拾”（這支援英文版），便被蚊蚋所毀。
英語原文
14. I was no prophet--in answer to Amaziah's insinuation
(Am 7:12),
that he discharged the prophetical office to earn his "bread" (like Israel's mercenary prophets). So far from being rewarded, Jehovah's prophets had to expect imprisonment and even death as the result of their prophesying in Samaria or Israel: whereas the prophets of Baal were maintained at the king's expense (compare
1Ki 18:19).
I was not, says Amos, of the order of prophets, or educated in their schools, and deriving a livelihood from exercising the public functions of a prophet. I am a shepherd (compare
Am 7:15,
"flock"; the Hebrew for "herdsman" includes the meaning, shepherd, compare
Am 1:1)
in humble position, who did not even think of prophesying among you, until a divine call impelled me to it.
prophet's son--that is, disciple. Schools of prophets are mentioned first in First Samuel; in these youths were educated to serve the theocracy as public instructors. Only in the kingdom of the ten tribes is the continuance of the schools of the prophets mentioned. They were missionary stations near the chief seats of superstition in Israel, and associations endowed with the Spirit of God; none were admitted but those to whom the Spirit had been previously imparted. Their spiritual fathers travelled about to visit the training schools, and cared for the members and even their widows
(2Ki 4:1, 2).
The pupils had their common board in them, and after leaving them still continued members. The offerings which in Judah were given by the pious to the Levites, in Israel went to the schools of the prophets
(2Ki 4:42).
Prophecy (for example, Elijah and Elisha) in Israel was more connected with extraordinary events than in Judah, inasmuch as, in the absence of the legal hierarchy of the latter, it needed to have more palpable divine sanction.
sycamore--abounding in Palestine. The fruit was like the fig, but inferior; according to PLINY, a sort of compound, as the name expresses, of the fig and the mulberry. It was only eaten by the poorest (compare
1Ki 10:27).
gatherer--one occupied with their cultivation [MAURER]. To cultivate it, an incision was made in the fruit when of a certain size, and on the fourth day afterwards it ripened [PLINY, Natural History, 13.7,14]. GROTIUS from JEROME says, if it be not plucked off and "gathered" (which favors English Version), it is spoiled by gnats.
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繁體中文
15. 我跟從羊群的時候，耶和華選召我——大衛也是如此被選召
（撒下7:8； 詩78:70、71）。
彌賽亞是預表中的牧者
（詩23:1-6； 約10:1-18）。
指著我的民——“against”[毛勒（Maurer）]；如
摩7:16。
耶和華仍以祂的權柄認他們為屬乎自己，儘管他們藐視祂的權柄。神要藉著先知的事奉挽回他們歸向祂的事奉。
英語原文
15. took me as I followed the flock--So David was taken
(2Sa 7:8; Ps 78:70, 71).
Messiah is the antitypical Shepherd
(Ps 23:1-6; Joh 10:1-18).
unto my people--"against" [MAURER]; so
Am 7:16.
Jehovah claims them still as His by right, though slighting His authority. God would recover them to His service by the prophet's ministry.
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繁體中文
16. 滴下——如甘霖滴下
（申32:2； 結21:2；
參
彌2:6、11）。
英語原文
16. drop--distil as the refreshing drops of rain
(De 32:2; Eze 21:2;
compare
Mic 2:6, 11).
17
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繁體中文
17. 你的妻子在城中必作妓女——即在你只能眼睜睜看著、無力阻止她受辱之時，必被仇敵所辱
（賽13:16； 哀5:11）。
“主耶和華如此說”一語，與“你卻說”
（摩7:16）
形成鮮明的對比。
用繩子量——即在仇敵中分地。
汙穢之地——以色列視一切外邦之地為“汙穢”的；而他們自己的地如今也確實成了“汙穢”之地
（賽24:5； 耶2:7）。
英語原文
17. Thy wife shall be an harlot in the city--that is, shall be forced by the enemy, while thou art looking on, unable to prevent her dishonor
(Isa 13:16; La 5:11).
The words, "saith THE LORD are in striking opposition to "Thou sayest"
(Am 7:16).
divided by line--among the foe.
a polluted land--Israel regarded every foreign land as that which really her own land was now, "polluted"
(Isa 24:5; Jer 2:7).
摩7:1-9。
第七、八、九章包含異象及其解釋。 第七章分為兩部分。第一部分
（摩7:1-9）：
以三個象徵說明的預言： （1）蝗蟲或幼蝗的異象，吞吃青草，但因阿摩司的代求而被免去；（2）火災，甚至乾了深淵，枯焦了部分地土，但因阿摩司的代求而被免去；（3）一條準繩，標出當被毀滅的建築物。第二部分
（摩7:10-17）：
亞瑪謝因上述預言而打斷阿摩司的記述， 並預言其下場。
1. 主耶和華指示我，又看見——本章三個異象，以及
摩8:1
中的第四個異象，都以同樣的格式開首。
蝗蟲——更宜作“蝗蟲的幼蟲階段”，源出一希伯來文字根，意為“爬出來”。秋間蝗蟲把卵產在地裡，到了春天幼蟲便孵化出來[毛勒（Maurer）]。
替王割的草——即王向百姓暴虐強徵的、最先割下的草。正如約珥書中的情形，字面的蝗蟲很可能是人類仇敵的象徵：如此，“王割草之後”所長出的“草”，便指以色列在耶羅波安二世治下的政治復興
（王下14:25），
此前它曾彷彿被敘利亞的哈薛和便哈達所“割盡”
（王下13:3），
[格勞修斯（Grotius）]。