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Am 4:1-13.
英文原文
Am 4:1-13.
DENUNCIATION OF ISRAEL'S NOBLES FOR OPPRESSION; AND OF THE WHOLE NATION FOR IDOLATRY; AND FOR THEIR BEING UNREFORMED EVEN BY GOD'S JUDGMENTS: THEREFORE THEY MUST PREPARE FOR THE LAST AND WORST JUDGMENT OF ALL.
1. kine of Bashan--fat and wanton cattle such as the rich pasture of Bashan (east of Jordan, between Hermon and Gilead) was famed for
(De 32:14; Ps 22:12; Eze 39:18).
Figurative for those luxurious nobles mentioned,
Am 3:9, 10, 12, 15.
The feminine, kine, or cows, not bulls, expresses their effeminacy. This accounts for masculine forms in the Hebrew being intermixed with feminine; the latter being figurative, the former the real persons meant.
say to their masters--that is, to their king, with whom the princes indulged in potations
(Ho 7:5),
and whom here they importune for more wine. "Bring" is singular, in the Hebrew implying that one "master" alone is meant.
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2. 主耶和华——与“主子”
（摩4:1）
是同一个希伯来文字。
以色列的首领对他们的主子说：拿酒来。但“主”自己和他们，已经起誓等等。
指着自己的圣洁起誓——圣洁约束祂去刑罚有罪的人
（诗89:35）。
人必用钩子将你们钩去——即神借仇敌之手行事。
钩子——字面作“刺”（参
代下33:11）。
正如鱼被钩子从水中拉出，照样以色列人也要被仇敌从他们的城中拉走
（结29:4；
参
伯41:1、2； 耶16:16； 哈1:15）。
这比喻尤为贴切，因为古时俘虏被征服者用穿过鼻子的钩子牵着走
（王下19:28），
这在亚述的遗物中仍可见到。
英文原文
2. The Lord--the same Hebrew as "masters"
(Am 4:1).
Israel's nobles say to their master or lord, Bring us drink: but "the Lord" of him and them "hath sworn," &c.
by his holiness--which binds Him to punish the guilty
(Ps 89:35).
he will take yon away--that is God by the instrumentality of the enemy.
with hooks--literally, "thorns" (compare
2Ch 33:11).
As fish are taken out of the water by hooks, so the Israelites are to be taken out of their cities by the enemy
(Eze 29:4;
compare
Job 41:1, 2; Jer 16:16; Hab 1:15).
The image is the more appropriate, as anciently captives were led by their conquerors by a hook made to pass through the nose
(2Ki 19:28),
as is to be seen in the Assyrian remains.
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3. 从破口出去——即从被仇敌打破的城墙破口出去。
各母牛前后直走——是比喻从前奢靡的首领（参“巴珊的母牛”，
摩4:1），
各人要径直前行；不从城门出去，却各从自己面前的破口出去，不偏左右，彼此离散。
你们把他们扔入宫殿——“他们”即“你们的后裔”，源自
摩4:2。
你们自己却从破口逃出，因已把你们的小孩扔入宫殿，免得看见他们被毁灭，自己也可更快逃脱。更恰当地说：“你们自己要被扔入宫殿”，好从那里逃出城外[加尔文（Calvin）]。宫殿——首领们放纵宴乐之处
（摩3:10、15；4:1）——
将沦为可耻逃亡之地。参耶路撒冷被攻取时相似的事例：王从宫殿借城墙的破口逃走
（结12:5、12）。
革色尼乌（Gesenius）译作：“你们必被掳到（仇敌的）坚固城”；按此观点，仇敌的坚固城被称为“宫殿”，作为对以色列首领之“宫殿”——他们抢夺之物的仓库
（摩3:10）——
的报应对比。
英文原文
3. go out at the breaches--namely, of the city walls broken by the enemy.
every cow at that which is before her--figurative for the once luxurious nobles (compare "kine of Bashan,"
Am 4:1)
shall go out each one right before her; not through the gates, but each at the breach before him, not turning to the right or left, apart from one another.
ye shall cast them into the palace--"them," that is, "your posterity," from
Am 4:2.
You yourselves shall escape through the breaches, after having cast your little children into the palace, so as not to see their destruction, and to escape the more quickly. Rather, "ye shall cast yourselves into the palace," so as to escape from it out of the city [CALVIN]. The palace, the scene of the princes' riots
(Am 3:10, 15; 4:1),
is to be the scene of their ignominious flight. Compare in the similar case of Jerusalem's capture, the king's escape by way of the palace, through a breach in the wall
(Eze 12:5, 12).
GESENIUS translates, "Ye shall be cast (as captives) into the (enemy's) stronghold"; in this view, the enemy's stronghold is called "palace," in retributive contrast to the "palaces" of Israel's nobles, the store houses of their robberies
(Am 3:10).
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4. 神任凭他们凭己意拜偶像，好让他们看见偶像何等无力拯救他们脱离将临的灾祸。如
结20:39。
伯特利——
（摩3:14）。
吉甲——
（何4:15；9:15；12:11）。
每日早晨献祭——如律法所吩咐
（民28:3、4）。
他们效法了字句，却因拜牛犊违背了耶路撒冷圣殿敬拜的精意。
三年一次——每第三年；字面作“三年（的日子的）日子之后”（即日数完整的一年，或一年）；“三个整年之后”。参
利25:20； 士17:10，
以及以“日子”代年，
珥1:2。
照样，一个月的日子用来表示一整月，一日不缺
（创29:14，
旁注；
民11:20、21）。
以色列人此处也照字面遵守律法，每第三年把土产的十分之一拿来
（申14:28；26:12）。
英文原文
4. God gives them up to their self-willed idolatry, that they may see how unable their idols are to save them from their coming calamities. So
Eze 20:39.
Beth-el--
(Am 3:14).
Gilgal--
(Ho 4:15; 9:15; 12:11).
sacrifices every morning--as commanded in the law
(Nu 28:3, 4).
They imitated the letter, while violating by calf-worship the spirit, of the Jerusalem temple-worship.
after three years--every third year; literally, "after three (years of) days" (that is, the fullest complement of days, or a year); "after three full years." Compare
Le 25:20; Jud 17:10,
and "the days" for the years,
Joe 1:2.
So a month of days is used for a full month, wanting no day to complete it
(Ge 29:14,
Margin;
Nu 11:20, 21).
The Israelites here also kept to the letter of the law in bringing in the tithes of their increase every third year
(De 14:28; 26:12).
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5. 献——字面作“烧香”；即“献上感恩祭，连同焚烧的香和有酵的饼”。乳香放在素祭之上，由祭司从中取出，烧在坛上
（利2:1、2、8-11）。
虽然无酵饼要陪同牲畜的平安祭同献，有酵的饼也是律法所吩咐的
（利7:12、13），
却不可作为“素祭”
（利2:11）。
这是你们所爱的——即这正是你们所喜好的。
英文原文
5. offer--literally, "burn incense"; that is, "offer a sacrifice of thanksgiving with burnt incense and with leavened bread." The frankincense was laid on the meat offering, and taken by the priest from it to burn on the altar
(Le 2:1, 2, 8-11).
Though unleavened cakes were to accompany the peace offering sacrifice of animals, leavened bread was also commanded
(Le 7:12, 13),
but not as a "meat offering"
(Le 2:11).
this liketh you--that is, this is what ye like.
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6-11. 耶和华逐一细述祂为挽回他们而降的诸般责罚，但每次都加上同样悲哀的结果：“你们仍不归向我”
（赛9:13； 耶5:3； 何7:10）；
这单调重复的同一负担，正显出他们可悲的顽梗。
牙齿干净——由平行的“缺乏粮食”解释。所指的饥荒，就是
王下8:1
所记的[格劳修斯（Grotius）]。没有食物可咀嚼，牙齿就没有污秽；但这乃是缺乏之净。参
箴14:4，
“牛圈里没有牛，槽头是干净的。”属灵上也是如此，凡是外表光鲜洁净之处，往往是因为没有实在的信仰。宁可带着争战和恐惧而有真实的敬虔，胜过没有属灵生命而有的太平与体面的秩序。
英文原文
6-11. Jehovah details His several chastisements inflicted with a view to reclaiming them: but adds to each the same sad result, "yet have ye not returned unto Me"
(Isa 9:13; Jer 5:3; Ho 7:10);
the monotonous repetition of the same burden marking their pitiable obstinacy.
cleanness of teeth--explained by the parallel, "want of bread." The famine alluded to is that mentioned in
2Ki 8:1
[GROTIUS]. Where there is no food to masticate, the teeth are free from uncleanness, but it is the cleanness of want. Compare
Pr 14:4,
"Where no oxen are, the crib is clean." So spiritually, where all is outwardly smooth and clean, it is often because there is no solid religion. Better fighting and fears with real piety, than peace and respectable decorum without spiritual life.
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7. 收割的前三月不降雨——即最需要雨水、通常降“春雨”之时，即在春天，二月下旬以及整个三月和四月
（何6:3； 珥2:23）。
所指的旱灾即
王上17:1
所记的[格劳修斯（Grotius）]。
降雨在这城……不降在那城——所降的雨只是局部的。
英文原文
7. withholden . . . rain . . . three months to . . . harvest--the time when rain was most needed, and when usually "the latter rain" fell, namely, in spring, the latter half of February, and the whole of March and April
(Ho 6:3; Joe 2:23).
The drought meant is that mentioned in
1Ki 17:1
[GROTIUS].
rain upon one city . . . not . . . upon another--Any rain that fell was only partial.
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8. 三座城邑往来——即三座城的居民（参
耶14:1-6）。
格劳修斯（Grotius）如此解释本节和
摩4:7：
“雨水降在邻邦，却不降在以色列，可见这旱灾并非偶然，而是神特意的审判。”以色列人被迫离城离家，到远处寻找水喝[加尔文（Calvin）]。
英文原文
8. three cities wandered--that is, the inhabitants of three cities (compare
Jer 14:1-6).
GROTIUS explains this verse and
Am 4:7,
"The rain fell on neighboring countries, but not on Israel, which marked the drought to be, not accidental, but the special judgment of God." The Israelites were obliged to leave their cities and homes to seek water at a distance [CALVIN].
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9. 旱风——东风对庄稼的损害
（创41:6）。
当……菜园……增多——你们无论怎样增多菜园等等，都属徒然，因为我已毁灭了它们的出产。波查特（Bochart）支持旁注：“你们菜园的众多。”
蝗虫——此处所指的蝗虫locust之一类，侵害树上的果子，不害草木或庄稼。带来旱灾、旱风和霉烂的同一东风，也把蝗虫带入犹大[波查特（Bochart）]，
（出10:13）。
英文原文
9. blasting--the blighting influence of the east wind on the corn
(Ge 41:6).
when . . . gardens . . . increased--In vain ye multiplied your gardens, &c., for I destroyed their produce. BOCHART supports Margin, "the multitude of your gardens."
palmer worm--A species of locust is here meant, hurtful to fruits of trees, not to herbage or corn. The same east wind which brought the drought, blasting, and mildew, brought also the locusts into Judea [BOCHART],
(Ex 10:13).
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10. 像埃及的瘟疫——即我从前降在埃及人身上的瘟疫
（出9:3、8等；出12:29； 申28:27、60）。
参同样的短语， 赛10:24。
夺去你们的马匹——字面作“伴随着你们马匹的被掳”；我已将你们的少年人交于刀剑，把他们的马匹交于仇敌之手（参
王下13:7）。
营中的臭气——即你们被杀之人的臭气（参
赛34:3； 珥2:20）。
上到你们的鼻孔——希伯来文更为有力：“上而且上到你们的鼻孔。”
英文原文
10. pestilence after the manner of Egypt--such as I formerly sent on the Egyptians
(Ex 9:3, 8, &c.; Ex 12:29; De 28:27, 60).
Compare the same phrase,
Isa 10:24.
have taken away your horses--literally, "accompanied with the captivity of your horses"; I have given up your young men to be slain, and their horses to be taken by the foe (compare
2Ki 13:7).
stink of your camps--that is, of your slain men (compare
Isa 34:3; Joe 2:20).
to come up unto your nostrils--The Hebrew is more emphatic, "to come up, and that unto your nostrils."
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11. 你们中间一部分人——即你们地土的一部分。
如神倾覆所多玛——
（申29:23； 赛13:19； 耶49:18；50:40； 彼后2:6； 犹7）。
希伯来文常以“神”代替“我”。此处显然所指的地震，并非乌西雅年间那次，那是“两年”之后才发生的
（摩1:1）。
巴勒斯坦各地遍布地震和火山活动的痕迹。此处所指，是这些活动在以往所造成的某些后果。参预言
申28:15-68，
与这里的
摩4:6-11
对照。
像从火中抽出来的一根柴——（参
赛7:4； 亚3:2）。
这短语是死里逃生、几乎灭绝的比喻。以色列虽在耶罗波安二世治下再度复兴为国，却不过是暂时的，而且是在此前几乎全然毁灭之后
（王下14:26）。
英文原文
11. some of you--some parts of your territory.
as God overthrew Sodom--
(De 29:23; Isa 13:19; Jer 49:18; 50:40; 2Pe 2:6; Jude 7).
"God" is often repeated in Hebrew instead of "I." The earthquake here apparently alluded to is not that in the reign of Uzziah, which occurred "two years" later
(Am 1:1).
Traces of earthquakes and volcanic agency abound in Palestine. The allusion here is to some of the effects of these in previous times. Compare the prophecy,
De 28:15-68, with Am 4:6-11
here.
as a firebrand plucked out of . . . burning--(Compare
Isa 7:4; Zec 3:2).
The phrase is proverbial for a narrow escape from utter extinction. Though Israel revived as a nation under Jeroboam II, it was but for a time, and that after an almost utter destruction previously
(2Ki 14:26).
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12. 所以——既一切责罚都不能使你“归向我”。
我必如此待你——正如我所威吓的
（摩4:2、3）。
你当预备迎见你的神——神即将降下最后的、最严厉的审判——你的国家要被灭绝；那么你当思想，你既以祂为仇敌，能作何准备来迎见祂
（耶46:14； 路14:31、32）。
但这样想简直是疯狂
（赛27:4； 结22:14； 来10:31），
所以当看看能借着悔改减轻将临审判之严厉的程度
（赛27:5； 林前11:31）。
后一个劝勉在
摩5:4、6、8、14、15
中得以延续。
英文原文
12. Therefore--as all chastisements have failed to make thee "return unto Me."
thus will I do unto thee--as I have threatened
(Am 4:2, 3).
prepare to meet thy God--God is about to inflict the last and worst judgment on thee, the extinction of thy nationality; consider then what preparation thou canst make for encountering Him as thy foe
(Jer 46:14; Lu 14:31, 32).
But as that would be madness to think of
(Isa 27:4; Eze 22:14; Heb 10:31),
see what can be done towards mitigating the severity of the coming judgment, by penitence
(Isa 27:5; 1Co 11:31).
This latter exhortation is followed up in
Am 5:4, 6, 8, 14, 15.
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13. 以色列所当“预备迎见”的神
（摩4:12），
在此以崇高的语言加以描述。
风——不是如旁注的“灵”。你所需面对的神，是无所不能的造物主，祂造可见之物，如巍峨的群山；也造太微妙而不能看见、却大有能力运行之物，如“风”。
将心意指示人——
（诗139:2）。
你们以为你们隐秘的心思能逃过我的鉴察，我却鉴察人心。
使晨光变为幽暗——
（摩5:8；8:9）。
既指字面上使日头变为黑暗，也指比喻上使不敬虔者的兴旺忽然变为灾祸
（诗73:12、18、19；
参
耶13:16）。
踹……高处——神踹下地上的骄傲人。无论事物多高，祂都使之服在祂之下
（弥1:3）。
参
申32:13；33:29，
那里同样的短语用于神的百姓，指神把他们高举过于一切属人的高度。
英文原文
13. The God whom Israel is to "prepare to meet"
(Am 4:12)
is here described in sublime terms.
wind--not as the Margin, "spirit." The God with whom thou hast to do is the Omnipotent Maker of things seen, such as the stupendous mountains, and of things too subtle to be seen, though of powerful agency, as the "wind."
declareth unto man . . . his thought--
(Ps 139:2).
Ye think that your secret thoughts escape My cognizance, but I am the searcher of hearts.
maketh . . . morning darkness--
(Am 5:8; 8:9).
Both literally turning the sunshine into darkness, and figuratively turning the prosperity of the ungodly into sudden adversity
(Ps 73:12, 18, 19;
compare
Jer 13:16).
treadeth upon . . . high places--God treadeth down the proud of the earth. He subjects to Him all things however high they be
(Mic 1:3).
Compare
De 32:13; 33:29,
where the same phrase is used of God's people, elevated by God above every other human height.
摩4:1-13。
斥责以色列首领的欺压， 以及全国的拜偶像； 并责备他们虽经神的审判， 仍不悔改归正： 因此他们必须预备迎接 那最大、最严厉的审判。
1. 巴珊的母牛——肥壮而放荡的母牛，正如巴珊（约旦河以东，黑门山与基列之间）那丰美的牧场所长
（申32:14； 诗22:12； 结39:18）。
是对那些奢华贵族的比喻，见
摩3:9、10、12、15。
用阴性的母牛而非公牛，正表明他们的娇奢淫佚。这也解释了希伯来文中阳性形式与阴性形式交替出现的原因；阴性是比喻，阳性才是所指的真实人物。
对他们的主子说——即对他们的王说，因为首领们与王一同纵情饮酒
（何7:5），
此处更向他强索更多的酒。“拿酒来”在希伯来文中是单数，暗示所指的“主子”只有一位。