1
Am 9:1-15.
英文原文
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).
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2. 虽然挖透阴间——即他们即使藏在地里极深之处
（诗139:8）。
虽然爬上天去——即他们即使升到最高之处
（伯20:6、7； 耶51:53； 俄4）。
英文原文
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).
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3. 迦密——那里的密林和西边的洞穴，提供了藏身之处
（摩1:2； 士6:2； 撒上13:6）。
海——地中海，流经迦密山脚下；与迦密山形成强烈的对比。
吩咐蛇——即海蛇，是任何巨大海怪的通称
（赛27:1）。
是残忍而暴虐之君王的象征
（诗74:13、14）。
英文原文
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. 虽被仇敌掳去——指望主动向仇敌投降以保性命。
英文原文
4. though they go into captivity--hoping to save their lives by voluntarily surrendering to the foe.
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5. 阿摩司既威吓说，以色列人无论在哪里都不能逃避神的审判，他在此便指出神有无所不能之力以执行祂的威吓。正如
摩8:8
的威吓一样，此处说神是“凡住在”此地之人悲哀的首要原因，也是这地“如水涨起”、又“如埃及的河”被淹的源头。
英文原文
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. 楼阁——字面作“台阶之处”，即须由台阶而上的上层楼阁[毛勒（Maurer）]；显然是引
诗104:3、13
的话。 格劳修斯（Grotius）解释为神的宝座，所用语言取自所罗门的宝座，登宝座须由台阶而上（参
王上10:18、19）。
建立他的梯队——即一切受造之物，都是神的梯队或军队
（创2:1），
遵行祂的旨意
（诗103:20、21； 珥2:11）。
毛勒（Maurer）译作“祂的穹窿”，即穹苍的天，仿佛以地平线为支点搁在地上。
英文原文
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.
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7. 于我——无论你们自以为何等伟大。不要倚靠过去的特权和我曾领你们出埃及这事，就以为我永不把你们从迦南迁走。我看你们并不比“古实人”更尊贵（参
耶13:23）。
“我（既）领你们出埃及，岂不也为别国的民行了同样的事？例如，我岂不是将非利士人（见
赛14:29
等注释）从迦斐托（参
申2:23； 见
耶47:4
注释）——他们曾在那里作奴仆——领出来，又领亚兰人出吉珥吗？”最恰当的是，正如亚兰人原是从吉珥迁入叙利亚（参注，见
赛22:6
注释），照样他们也将被掳回那地（见
摩1:5； 王下16:9
注释），正如别处以色列受威吓要回到他们曾被救出的埃及一样。“古实人”，希伯来文作“ Cushites”，原本与建立巴比伦的那一族同源：楔形文字铭文独立印证了圣经的记载
（创10:6、8、10）。
英文原文
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).
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8. 眼目……在这有罪的国上——即我在监察她一切犯罪的行径，为要刑罚她（参
摩9:4； 诗34:15、16）。
不将雅各家灭绝净尽——虽然作为“国”，以色列此刻必全然灭亡，但为他们的祖宗“雅各”的缘故，必存留余民（参
耶30:11）；
以成就那使“以色列的后裔”日后永远“作国”的约
（耶31:36）。
英文原文
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. 筛——我必使以色列人在列国中被抛来抛去，如同谷粒在筛子里被摇动一般；然而这样一来，糠秕和灰尘（恶人）漏下去（灭亡），所有结实的谷粒（敬虔的选民）却存留下来（得蒙保守），
（罗11:26；
参注，见
耶3:14
注释）。
如此，属灵的以色列最终的安全得着保障
（路22:32； 约10:28；6:39）。
英文原文
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——对应
摩9:9
比喻中的糠秕，它落在地上，与不“落下”的“谷粒”相对。
追上……我们——“从后头追上我们”[毛勒（Maurer）]。
英文原文
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——为雅各所引用
（徒15:16、17），
“此后”，即在弥赛亚的世代
（创49:10； 何3:4、5； 珥2:28；3:1）。
大卫的帐幕——不是“大卫的家”，那是指他兴旺之时
（撒下3:1），
而是帐棚或棚子，表明他的国度和家室在阿摩司时代、以及随后被掳巴比伦到归回之前所沦落的卑微光景；其次也指末后以色列在大卫的预表——弥赛亚——之下复兴之前的日子
（诗102:13、14； 耶30:9； 结34:24；37:24； 见
赛12:1
注释）。
这预表取自建筑学
（弗2:20）。
所罗巴伯带领的复兴只是部分、暂时的应验；因为它不包括以色列——这正是阿摩司预言的主要对象——只包括犹大；而且所罗巴伯的国并不独立安稳；再者，一切先知都以弥赛亚作为他们预言的终结，惟有祂的降临才能医治此前的种种紊乱。“帐幕”一词适用于祂，因为祂的人性正是祂成为“以马内利”、“神与我们同在”时所取的帐幕
（约1:14）。
“住”，字面作支搭帐幕“在我们中间”（参
启21:3）。
有人将“大卫的帐幕”理解为大卫从俄别以东家把约柜运来后在锡安为约柜所支搭的帐幕。这帐幕在他整个作王三十年间一直留在那里，直到所罗门建殿；而“会幕”却留在基遍
（代下1:3），
祭司在那里献祭
（代上16:39）。
大卫的仆人在约柜前的事奉乃是歌唱和赞美（亚萨等）：这预表福音时代献祭事奉（弥赛亚如今在天上的大祭司职分）与地上的信徒亲近神之间的区分，后者不再依赖前者（参
撒下6:12-17； 代上16:37-39； 代下1:3）。
破口——字面作“他们的”，即指全国，包括以色列和犹大。
如……古时之日——即从前在大卫和所罗门的日子，国度版图完整、未被分裂之时。
英文原文
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. 使他们得……以东所余剩的和列国——“以东”是以色列的死敌，却又是其弟兄；因此必受罚
（摩1:11、12），
以色列必作“余剩的”以东之主——就是以东受罚之后所剩下的人。雅各引用说：“使凡称为我名下的和所有的外邦人”等都寻求主。因为一切外邦人与以东站在同一地位上：以东代表他们全部。两种情形中的余剩都是指在大灾之后剩下的人
（罗9:27； 亚14:16）。
此处“万国”（雅各时代已有初熟的果子）的归信，被描述为只有在弥赛亚——大卫宝座的继承者——之下重建神权政治之时才得以实现
（摩9:11）。
以色列对列国的“得着”是属灵的，即前者作后者的仆人，使他们归向犹太人的王弥赛亚；正如最初外邦人的归信是借着使徒——他们本是犹太人——的事奉。参
赛54:3，
“你的后裔必得外邦人为业”（参
赛49:8； 罗4:13）。
一部分以东人在约翰·许尔堪时期成了犹太人，其余的与阿拉伯人融合，后来也成了基督徒。
称为我名下的——即属于我的，我所认领为我的
（诗2:8）；
在拣选之恩的旨意中，神称他们为已经称为祂名下的人。参“儿女”这一称呼的预期性用法， 来2:14。
因此作为主权之恩的作为，应验祂的应许，这话是论到神说的。当宣扬祂作为主宰的称号：“行这事的主”（即“这一切的事”， 徒15:17，
即这一切以及类似的主权之爱的作为）。
英文原文
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. 日子将到——即犹太人将来复兴归回故土之时。
耕种的必接续……收割的……踹葡萄的必接续撒种的——应验
利26:5。
丰收如此丰盛，以致收割和摘葡萄还来不及完成，预备下一季庄稼的时节就已经来到。一年中大部分时间不再用于战争，全年的时间都用来撒种和收割地上的出产。参
赛65:21-23，
论同一时期。
撒种——字面作“把它取出来”，即从袋子里取出来，为要撒种。
山……滴甜酒——一个贴切的意象，因为巴勒斯坦的葡萄树种在山坡梯田上。
英文原文
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. 重建荒废的城邑——
（赛61:4； 结36:33-36）。
英文原文
14. build the waste cities--
(Isa 61:4; Eze 36:33-36).
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15. 栽植他们……不再拔出来——
（耶32:41）。
你的神——以色列的神；这是他们复兴的根基，即神起初拣选他们为属乎自己。
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罗伯特·贾米森、A. R. 福赛特、大卫·布朗
《全本圣经批判与解释注释》（1871年）
增补、更正与评注请寄给编者
英文原文
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)
Send Addenda, Corrigenda, and Sententiae to the editor
摩9:1-15。
第五个、也是最后一个异象。
无人能在任何藏身之处逃脱将临的审判，因为神是无所不在、不能抗拒的
（摩9:1-6）。
作为一个国家，以色列必灭亡，如同从未与神立过约一般；但作为个人，雅各家必不全然灭绝，连义人中最小的一个也不会失落，惟独所有罪人必灭亡
（摩9:7-10）。
犹太人最终在大卫倒塌的帐幕重新建立之后，归回故土；随之而来的是万邦的归信
（摩9:11-15）。
1. 主……在祭坛上——即在伯特利的偶像庙中；所指的就是
摩8:14
所提的牛犊。他们必逃到这里躲避亚述人，结果与所信靠的虚妄之物一同丧命于废墟之中[亨德森（Henderson）]。耶和华站在那里，要指挥对这庙、这些人以及这拜偶像之国的毁灭。祂要求祭坛上有许多祭物，但这些祭物乃是人。加尔文（Calvin）、费尔贝恩（Fairbairn）等人则认为这祭坛是在耶路撒冷的殿中。审判将同时临到以色列和犹大。既然两国的事奉本当同样献在耶路撒冷圣殿的祭坛上，耶和华便在理念上站在那里，仿佛全民都聚集在那里，他们可憎的罪未蒙赦免，在那里呼求报应，尽管这些罪实际上是在别处犯的（参
结8:1-18）。
这一观点与阿摩司的异象和
赛6:1-13
在耶路撒冷的异象相似一事相符，也与本章末尾
（摩9:11-15）
同时适用于犹大和以色列的事实相符：“大卫的帐幕”即在耶路撒冷的帐幕。祂“站立”的姿态表示心意已定，不可更改。
门坎——更宜作柱顶球状的柱顶[毛勒（Maurer）]。
门柱——更宜作“门槛”，如
赛6:4，
旁注。圣殿要从上到下都被击打，以确保彻底毁灭。
打他们的头——即用柱顶和柱子的碎块击打他们（参
诗68:21； 哈3:13）。
将他们剩下的人杀尽——指他们的后代[亨德森（Henderson）]。 指幸存者[毛勒（Maurer）]。耶和华的吩咐是对祂的使者——审判的差役——说的（参
结9:1-11）。
逃脱的……不能逃脱——自以为安全、在仇敌够不着之处的人，必被捉住
（摩2:14）。