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Amos Capítulo 9
1
Am 9:1-15.
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Original em inglês
Am 9:1-15.
FIFTH AND LAST VISION.
None can escape the coming judgment in any hiding-place: for God is omnipresent and irresistible
(Am 9:1-6).
As a kingdom, Israel shall perish as if it never was in covenant with Him: but as individuals the house of Jacob shall not utterly perish, nay, not one of the least of the righteous shall fall, but only all the sinners
(Am 9:7-10).
Restoration of the Jews finally to their own land after the re-establishment of the fallen tabernacle of David; consequent conversion of all the heathen
(Am 9:11-15).
1. Lord . . . upon the altar--namely, in the idolatrous temple at Beth-el; the calves which were spoken of in
Am 8:14.
Hither they would flee for protection from the Assyrians, and would perish in the ruins, with the vain object of their trust [HENDERSON]. Jehovah stands here to direct the destruction of it, them, and the idolatrous nation. He demands many victims on the altar, but they are to be human victims. CALVIN and FAIRBAIRN, and others, make it in the temple at Jerusalem. Judgment was to descend both on Israel and Judah. As the services of both alike ought to have been offered on the Jerusalem temple-altar, it is there that Jehovah ideally stands, as if the whole people were assembled there, their abominations lying unpardoned there, and crying for vengeance, though in fact committed elsewhere (compare
Eze 8:1-18).
This view harmonizes with the similarity of the vision in Amos to that in
Isa 6:1-13,
at Jerusalem. Also with the end of this chapter
(Am 9:11-15),
which applies both to Judah and Israel: "the tabernacle of David," namely, at Jerusalem. His attitude, "standing," implies fixity of purpose.
lintel--rather, the sphere-like capital of the column [MAURER].
posts--rather, "thresholds," as in
Isa 6:4,
Margin. The temple is to be smitten below as well as above, to ensure utter destruction.
cut them in the head--namely, with the broken fragments of the capitals and columns (compare
Ps 68:21; Hab 3:13).
slay the last of them--their posterity [HENDERSON]. The survivors [MAURER]. Jehovah's directions are addressed to His angels, ministers of judgment (compare
Eze 9:1-11).
he that fleeth . . . shall not flee away--He who fancies himself safe and out of reach of the enemy shall be taken
(Am 2:14).
2
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2. 雖然挖透陰間——即他們即使藏在地裡極深之處
（詩139:8）。
雖然爬上天去——即他們即使升到最高之處
（伯20:6、7； 耶51:53； 俄4）。
Original em inglês
2. Though they dig into hell--though they hide ever so deeply in the earth
(Ps 139:8).
though they climb up to heaven--though they ascend the greatest heights
(Job 20:6, 7; Jer 51:53; Ob 4).
3
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3. 迦密——那裡的密林和西邊的洞穴，提供了藏身之處
（摩1:2； 士6:2； 撒上13:6）。
海——地中海，流經迦密山腳下；與迦密山形成強烈的對比。
吩咐蛇——即海蛇，是任何巨大海怪的通稱
（賽27:1）。
是殘忍而暴虐之君王的象徵
（詩74:13、14）。
Original em inglês
3. Carmel--where the forests, and, on the west side, the caves, furnished hiding-places
(Am 1:2; Jud 6:2; 1Sa 13:6).
the sea--the Mediterranean, which flows at the foot of Mount Carmel; forming a strong antithesis to it.
command the serpent--the sea-serpent, a term used for any great water monster
(Isa 27:1).
The symbol of cruel and oppressive kings
(Ps 74:13, 14).
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4. 雖被仇敵擄去——指望主動向仇敵投降以保性命。
Original em inglês
4. though they go into captivity--hoping to save their lives by voluntarily surrendering to the foe.
5
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5. 阿摩司既威嚇說，以色列人無論在哪裡都不能逃避神的審判，他在此便指出神有無所不能之力以執行祂的威嚇。正如
摩8:8
的威嚇一樣，此處說神是“凡住在”此地之人悲哀的首要原因，也是這地“如水漲起”、又“如埃及的河”被淹的源頭。
Original em inglês
5. As Amos had threatened that nowhere should the Israelites be safe from the divine judgments, he here shows God's omnipotent ability to execute His threats. So in the case of the threat in
Am 8:8,
God is here stated to be the first cause of the mourning of "all that dwell" in the land, and of its rising "like a flood, and of its being "drowned, as by the flood of Egypt."
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6. 樓閣——字面作“臺階之處”，即須由臺階而上的上層樓閣[毛勒（Maurer）]；顯然是引
詩104:3、13
的話。 格勞修斯（Grotius）解釋為神的寶座，所用語言取自所羅門的寶座，登寶座須由臺階而上（參
王上10:18、19）。
建立他的梯隊——即一切受造之物，都是神的梯隊或軍隊
（創2:1），
遵行祂的旨意
（詩103:20、21； 珥2:11）。
毛勒（Maurer）譯作“祂的穹窿”，即穹蒼的天，彷彿以地平線為支點擱在地上。
Original em inglês
6. stories--literally, "ascents," that is, upper chambers, to which the ascent is by steps [MAURER]; evidently referring to the words in
Ps 104:3, 13.
GROTIUS explains it, God's royal throne, expressed in language drawn from Solomon's throne, to which the ascent was by steps (compare
1Ki 10:18, 19).
founded his troop--namely, all animate creatures, which are God's troop, or host
(Ge 2:1),
doing His will
(Ps 103:20, 21; Joe 2:11).
MAURER translates, "His vault," that is, the vaulted sky, which seems to rest on the earth supported by the horizon.
7
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7. 於我——無論你們自以為何等偉大。不要倚靠過去的特權和我曾領你們出埃及這事，就以為我永不把你們從迦南遷走。我看你們並不比“古實人”更尊貴（參
耶13:23）。
“我（既）領你們出埃及，豈不也為別國的民行了同樣的事？例如，我豈不是將非利士人（見
賽14:29
等註釋）從迦斐託（參
申2:23； 見
耶47:4
註釋）——他們曾在那裡作奴僕——領出來，又領亞蘭人出吉珥嗎？”最恰當的是，正如亞蘭人原是從吉珥遷入敘利亞（參注，見
賽22:6
註釋），照樣他們也將被擄回那地（見
摩1:5； 王下16:9
註釋），正如別處以色列受威嚇要回到他們曾被救出的埃及一樣。“古實人”，希伯來文作“ Cushites”，原本與建立巴比倫的那一族同源：楔形文字銘文獨立印證了聖經的記載
（創10:6、8、10）。
Original em inglês
7. unto me--however great ye seem to yourselves. Do not rely on past privileges, and on My having delivered you from Egypt, as if therefore I never would remove you from Canaan. I make no more account of you than of "the Ethiopian" (compare
Jer 13:23).
"Have not I (who) brought you out of Egypt," done as much for other peoples? For instance, did I not bring "the Philistines (see on
Isa 14:29,
&c.) from Caphtor (compare
De 2:23;
see on
Jer 47:4),
where they had been bond-servants, and the Syrians from Kir?" It is appropriate, that as the Syrians migrated into Syria from Kir (compare Note, see on
Isa 22:6),
so they should be carried back captive into the same land (see on
Am 1:15;
2Ki 16:9),
just as elsewhere Israel is threatened with a return to Egypt whence they had been delivered. The "Ethiopians," Hebrew, "Cushites," were originally akin to the race that founded Babylon: the cuneiform inscriptions in this confirming independently the Scripture statement
(Ge 10:6, 8, 10).
8
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8. 眼目……在這有罪的國上——即我在監察她一切犯罪的行徑，為要刑罰她（參
摩9:4； 詩34:15、16）。
不將雅各家滅絕淨盡——雖然作為“國”，以色列此刻必全然滅亡，但為他們的祖宗“雅各”的緣故，必存留餘民（參
耶30:11）；
以成就那使“以色列的後裔”日後永遠“作國”的約
（耶31:36）。
Original em inglês
8. eyes . . . upon the sinful kingdom--that is, I am watching all its sinful course in order to punish it (compare
Am 9:4; Ps 34:15, 16).
not utterly destroy the house of Jacob--Though as a "kingdom" the nation is now utterly to perish, a remnant is to be spared for "Jacob," their forefather's sake (compare
Jer 30:11);
to fulfil the covenant whereby "the seed of Israel" is hereafter to be "a nation for ever"
(Jer 31:36).
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9. 篩——我必使以色列人在列國中被拋來拋去，如同穀粒在篩子裡被搖動一般；然而這樣一來，糠秕和灰塵（惡人）漏下去（滅亡），所有結實的穀粒（敬虔的選民）卻存留下來（得蒙保守），
（羅11:26；
參注，見
耶3:14
註釋）。
如此，屬靈的以色列最終的安全得著保障
（路22:32； 約10:28；6:39）。
Original em inglês
9. sift--I will cause the Israelites to be tossed about through all nations as corn is shaken about in a sieve, in such a way, however, that while the chaff and dust (the wicked) fall through (perish), all the solid grains (the godly elect) remain (are preserved),
(Ro 11:26;
compare Note, see on
Jer 3:14).
So spiritual Israel's final safety is ensured
(Lu 22:32; Joh 10:28; 6:39).
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10. 罪人——對應
摩9:9
比喻中的糠秕，它落在地上，與不“落下”的“穀粒”相對。
追上……我們——“從後頭追上我們”[毛勒（Maurer）]。
Original em inglês
10. All the sinners--answering to the chaff in the image in
Am 9:9,
which falls on the earth, in opposition "to the grain" that does not "fall."
overtake . . . us--"come on us from behind" [MAURER].
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11. 到那日——為雅各所引用
（徒15:16、17），
“此後”，即在彌賽亞的世代
（創49:10； 何3:4、5； 珥2:28；3:1）。
大衛的帳幕——不是“大衛的家”，那是指他興旺之時
（撒下3:1），
而是帳棚或棚子，表明他的國度和家室在阿摩司時代、以及隨後被擄巴比倫到歸回之前所淪落的卑微光景；其次也指末後以色列在大衛的預表——彌賽亞——之下復興之前的日子
（詩102:13、14； 耶30:9； 結34:24；37:24； 見
賽12:1
註釋）。
這預表取自建築學
（弗2:20）。
所羅巴伯帶領的復興只是部分、暫時的應驗；因為它不包括以色列——這正是阿摩司預言的主要物件——只包括猶大；而且所羅巴伯的國並不獨立安穩；再者，一切先知都以彌賽亞作為他們預言的終結，惟有祂的降臨才能醫治此前的種種紊亂。“帳幕”一詞適用於祂，因為祂的人性正是祂成為“以馬內利”、“神與我們同在”時所取的帳幕
（約1:14）。
“住”，字面作支搭帳幕“在我們中間”（參
啟21:3）。
有人將“大衛的帳幕”理解為大衛從俄別以東家把約櫃運來後在錫安為約櫃所支搭的帳幕。這帳幕在他整個作王三十年間一直留在那裡，直到所羅門建殿；而“會幕”卻留在基遍
（代下1:3），
祭司在那裡獻祭
（代上16:39）。
大衛的僕人在約櫃前的事奉乃是歌唱和讚美（亞薩等）：這預表福音時代獻祭事奉（彌賽亞如今在天上的大祭司職分）與地上的信徒親近神之間的區分，後者不再依賴前者（參
撒下6:12-17； 代上16:37-39； 代下1:3）。
破口——字面作“他們的”，即指全國，包括以色列和猶大。
如……古時之日——即從前在大衛和所羅門的日子，國度版圖完整、未被分裂之時。
Original em inglês
11. In that day--quoted by James
(Ac 15:16, 17),
"After this," that is, in the dispensation of Messiah
(Ge 49:10; Ho 3:4, 5; Joe 2:28; 3:1).
tabernacle of David--not "the house of David," which is used of his affairs when prospering
(2Sa 3:1),
but the tent or booth, expressing the low condition to which his kingdom and family had fallen in Amos' time, and subsequently at the Babylonian captivity before the restoration; and secondarily, in the last days preceding Israel's restoration under Messiah, the antitype to David
(Ps 102:13, 14; Jer 30:9; Eze 34:24; 37:24;
see on
Isa 12:1).
The type is taken from architecture
(Eph 2:20).
The restoration under Zerubbabel can only be a partial, temporary fulfilment; for it did not include Israel, which nation is the main subject of Amos' prophecies, but only Judah; also Zerubbabel's kingdom was not independent and settled; also all the prophets end their prophecies with Messiah, whose advent is the cure of all previous disorders. "Tabernacle" is appropriate to Him, as His human nature is the tabernacle which He assumed in becoming Immanuel, "God with us"
(Joh 1:14).
"Dwelt," literally, tabernacled "among us" (compare
Re 21:3).
Some understand "the tabernacle of David" as that which David pitched for the ark in Zion, after bringing it from Obed-edom's house. It remained there all his reign for thirty years, till the temple of Solomon was built, whereas the "tabernacle of the congregation" remained at Gibeon
(2Ch 1:3),
where the priests ministered in sacrifices
(1Ch 16:39).
Song and praise was the service of David's attendants before the ark (Asaph, &c.): a type of the gospel separation between the sacrificial service (Messiah's priesthood now in heaven) and the access of believers on earth to the presence of God, apart from the former (compare
2Sa 6:12-17; 1Ch 16:37-39; 2Ch 1:3).
breaches thereof--literally, "of them," that is, of the whole nation, Israel as well as Judah.
as in . . . days of old--as it was formerly in the days of David and Solomon, when the kingdom was in its full extent and undivided.
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12. 使他們得……以東所餘剩的和列國——“以東”是以色列的死敵，卻又是其弟兄；因此必受罰
（摩1:11、12），
以色列必作“餘剩的”以東之主——就是以東受罰之後所剩下的人。雅各引用說：“使凡稱為我名下的和所有的外邦人”等都尋求主。因為一切外邦人與以東站在同一地位上：以東代表他們全部。兩種情形中的餘剩都是指在大災之後剩下的人
（羅9:27； 亞14:16）。
此處“萬國”（雅各時代已有初熟的果子）的歸信，被描述為只有在彌賽亞——大衛寶座的繼承者——之下重建神權政治之時才得以實現
（摩9:11）。
以色列對列國的“得著”是屬靈的，即前者作後者的僕人，使他們歸向猶太人的王彌賽亞；正如最初外邦人的歸信是藉著使徒——他們本是猶太人——的事奉。參
賽54:3，
“你的後裔必得外邦人為業”（參
賽49:8； 羅4:13）。
一部分以東人在約翰·許爾堪時期成了猶太人，其餘的與阿拉伯人融合，後來也成了基督徒。
稱為我名下的——即屬於我的，我所認領為我的
（詩2:8）；
在揀選之恩的旨意中，神稱他們為已經稱為祂名下的人。參“兒女”這一稱呼的預期性用法， 來2:14。
因此作為主權之恩的作為，應驗祂的應許，這話是論到神說的。當宣揚祂作為主宰的稱號：“行這事的主”（即“這一切的事”， 徒15:17，
即這一切以及類似的主權之愛的作為）。
Original em inglês
12. That they may possess . . . remnant of Edom, and of all the heathen--"Edom," the bitter foe, though the brother, of Israel; therefore to be punished
(Am 1:11, 12),
Israel shall be lord of the "remnant" of Edom left after the punishment of the latter. James quotes it, "That the residue of men might seek after the Lord, and all the Gentiles," &c. For "all the heathen" nations stand on the same footing as Edom: Edom is the representative of them all. The residue or remnant in both cases expresses those left after great antecedent calamities
(Ro 9:27; Zec 14:16).
Here the conversion of "all nations" (of which the earnest was given in James's time) is represented as only to be realized on the re-establishment of the theocracy under Messiah, the Heir of the throne of David
(Am 9:11).
The possession of the heathen nations by Israel is to be spiritual, the latter being the ministers to the former for their conversion to Messiah, King of the Jews; just as the first conversions of pagans were through the ministry of the apostles, who were Jews. Compare
Isa 54:3,
"thy seed shall inherit the Gentiles" (compare
Isa 49:8; Ro 4:13).
A remnant of Edom became Jews under John Hyrcanus, and the rest amalgamated with the Arabians, who became Christians subsequently.
which are called by my name--that is, who belong to Me, whom I claim as Mine
(Ps 2:8);
in the purposes of electing grace, God terms them already called by His name. Compare the title, "the children," applied by anticipation,
Heb 2:14.
Hence as an act of sovereign grace, fulfilling His promise, it is spoken of God. Proclaim His title as sovereign, "the Lord that doeth this" ("all these things,"
Ac 15:17,
namely, all these and such like acts of sovereign love).
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13. 日子將到——即猶太人將來複興歸回故土之時。
耕種的必接續……收割的……踹葡萄的必接續撒種的——應驗
利26:5。
豐收如此豐盛，以致收割和摘葡萄還來不及完成，預備下一季莊稼的時節就已經來到。一年中大部分時間不再用於戰爭，全年的時間都用來撒種和收割地上的出產。參
賽65:21-23，
論同一時期。
撒種——字面作“把它取出來”，即從袋子裡取出來，為要撒種。
山……滴甜酒——一個貼切的意象，因為巴勒斯坦的葡萄樹種在山坡梯田上。
Original em inglês
13. the days come--at the future restoration of the Jews to their own land.
ploughman shall overtake . . . reaper . . . treader of grapes him that soweth--fulfilling
Le 26:5.
Such shall be the abundance that the harvest and vintage can hardly be gathered before the time for preparing for the next crop shall come. Instead of the greater part of the year being spent in war, the whole shall be spent in sowing and reaping the fruits of earth. Compare
Isa 65:21-23,
as to the same period.
soweth seed--literally, "draweth it forth," namely, from the sack in order to sow it.
mountains . . . drop sweet wine--an appropriate image, as the vines in Palestine were trained on terraces at the sides of the hills.
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14. 重建荒廢的城邑——
（賽61:4； 結36:33-36）。
Original em inglês
14. build the waste cities--
(Isa 61:4; Eze 36:33-36).
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15. 栽植他們……不再拔出來——
（耶32:41）。
你的神——以色列的神；這是他們復興的根基，即神起初揀選他們為屬乎自己。
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羅伯特·賈米森、A. R. 福賽特、大衛·布朗
《全本聖經批判與解釋註釋》（1871年）
增補、更正與評註請寄給編者
Original em inglês
15. plant them . . . no more be pulled up--
(Jer 32:41).
thy God--Israel's; this is the ground of their restoration, God's original choice of them as His.
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Robert Jamieson, A. R. Fausset and David Brown
Commentary Critical and Explanatory on the Whole Bible (1871)
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摩9:1-15。
第五個、也是最後一個異象。
無人能在任何藏身之處逃脫將臨的審判，因為神是無所不在、不能抗拒的
（摩9:1-6）。
作為一個國家，以色列必滅亡，如同從未與神立過約一般；但作為個人，雅各家必不全然滅絕，連義人中最小的一個也不會失落，惟獨所有罪人必滅亡
（摩9:7-10）。
猶太人最終在大衛倒塌的帳幕重新建立之後，歸回故土；隨之而來的是萬邦的歸信
（摩9:11-15）。
1. 主……在祭壇上——即在伯特利的偶像廟中；所指的就是
摩8:14
所提的牛犢。他們必逃到這裡躲避亞述人，結果與所信靠的虛妄之物一同喪命於廢墟之中[亨德森（Henderson）]。耶和華站在那裡，要指揮對這廟、這些人以及這拜偶像之國的毀滅。祂要求祭壇上有許多祭物，但這些祭物乃是人。加爾文（Calvin）、費爾貝恩（Fairbairn）等人則認為這祭壇是在耶路撒冷的殿中。審判將同時臨到以色列和猶大。既然兩國的事奉本當同樣獻在耶路撒冷聖殿的祭壇上，耶和華便在理念上站在那裡，彷彿全民都聚集在那裡，他們可憎的罪未蒙赦免，在那裡呼求報應，儘管這些罪實際上是在別處犯的（參
結8:1-18）。
這一觀點與阿摩司的異象和
賽6:1-13
在耶路撒冷的異象相似一事相符，也與本章末尾
（摩9:11-15）
同時適用於猶大和以色列的事實相符：“大衛的帳幕”即在耶路撒冷的帳幕。祂“站立”的姿態表示心意已定，不可更改。
門坎——更宜作柱頂球狀的柱頂[毛勒（Maurer）]。
門柱——更宜作“門檻”，如
賽6:4，
旁註。聖殿要從上到下都被擊打，以確保徹底毀滅。
打他們的頭——即用柱頂和柱子的碎塊擊打他們（參
詩68:21； 哈3:13）。
將他們剩下的人殺盡——指他們的後代[亨德森（Henderson）]。 指倖存者[毛勒（Maurer）]。耶和華的吩咐是對祂的使者——審判的差役——說的（參
結9:1-11）。
逃脫的……不能逃脫——自以為安全、在仇敵夠不著之處的人，必被捉住
（摩2:14）。