Amos, a book of the Old Testament, is the third book of the Minor Prophets.阿摩司书，一本书的旧约，是第三本书的未成年人的先知。 It takes its name from the prophet Amos who lived c.它需要它的名字从先知阿摩司谁住长 750 BC as a shepherd at Tekoa in the southern kingdom of Judah.公元前750作为一个牧羊人在蒂科阿在英国南部的犹大。 It was to the northern kingdom of Israel, however, that his prophetic message was addressed.它是英国北部的以色列，不过，他的预言的讯息是解决。 Writing during a time of prosperity, when a sharp contrast existed between the luxurious life of the nation's leaders and the oppression of the poor, Amos preached the urgency of social justice and the threat of impending divine judgment.在写作的时候，繁荣，当一个鲜明的对比之间存在着豪华的生活，国家的领导人和压迫的穷人，阿莫斯鼓吹的紧迫性社会公义和威胁，即将到来的神圣的判断。 The structure of the book falls into nine parts, each dominated by a negative message containing threats of darkness, famine, and destruction.结构本书分为九个部分，每个主导的一个负面的信息载有威胁的黑暗，饥荒，和破坏。 Amos is the oldest of the prophetic books of the Bible.阿莫斯是最古老的预言书圣经。
George W Coats乔治W外套
Bibliography
参考书目
JL Mays, Amos, A
Commentary (1969).的JL mays ，阿摩司书，评论（ 1969年） 。
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Amos: borne; a burden, one of the twelve minor prophets.阿莫斯：承担;负担，其中的12小先知。 He was a native of Tekota, the modern Tekua, a town about 12 miles south-east of Bethlehem.他是一个土生土长的tekota ，现代tekua ，一个城市大约12英里东南方伯利恒。 He was a man of humble birth, neither a "prophet nor a prophet's son," but "an herdman and a dresser of sycomore trees," RV He prophesied in the days of Uzziah, king of Judah, and was contemporary with Isaiah and Hosea (Amos 1:1; 7:14, 15; Zech. 14:5), who survived him a few years.他是一位谦虚的诞生，既不是“先知，也不是先知的儿子” ，但“一herdman和修整的西科莫尔树木， ”风疹病毒，他预言，在天uzziah ，国王的犹大，是当代与以赛亚书和何西阿（阿莫斯1时01分; 7时14分， 15个;撒加利亚14时05分） ，谁存活他几年。 Under Jeroboam II.根据jeroboam二。 the kingdom of Israel rose to the zenith of its prosperity; but that was followed by the prevalence of luxury and vice and idolatry.王国以色列上升到顶点，其繁荣;但那是其次的流行豪华和副主席和偶像崇拜。 At this period Amos was called from his obscurity to remind the people of the law of God's retributive justice, and to call them to repentance.在此期间，阿莫斯被称为从他默默无闻，提醒人们该法的上帝的报复性正义，并呼吁他们悔改之意。
The Book of Amos consists of three parts: (1.) The nations around are summoned to judgment because of their sins (1:1-2:3).该阿摩司书包括三个部分： （ 1 ）国家周围是被传唤到判断，因为他们的罪孽（ 1:1-2:3 ） 。 He quotes Joel 3:16.他寻获的Joel 3时16分。 (2.)The spiritual condition of Judah, and especially of Israel, is described (2:4-6:14). （ 2 ）的精神状态犹大，尤其是以色列，是描述（ 2:4-6:14 ） 。 (3.) In 7:1-9:10 are recorded five prophetic visions. （ 3 ）在7:1-9:10记录5预言的愿景。 (a) The first two (7:1-6) refer to judgments against the guilty people. （一）首两个（ 7:1-6 ）是指对判决有罪的人。 (b) The next two (7:7-9; 8:1-3) point out the ripeness of the people for the threatened judgements. （二）在未来两年（ 7:7-9 ; 8:1-3 ）指出，成熟的人民对威胁的判断。 7:10-17 consists of a conversation between the prophet and the priest of Bethel. 7:10-17组成一个会话之间的先知和牧师伯特利。 (c) The fifth describes the overthrow and ruin of Israel (9:1-10); to which is added the promise of the restoration of the kingdom and its final glory in the Messiah's kingdom. （三）第五描述推翻和毁灭以色列（ 9:1-10 ） ;这是补充的承诺，恢复了英国和其最后的辉煌弥赛亚的英国。
The style is peculiar in the number of the allusions made to natural objects and to agricultural occupations.风格奇特的是在数量上的典故作出的自然物和农业职业。 Other allusions show also that Amos was a student of the law as well as a "child of nature."其他典故显示，还阿莫斯是一个学生的法律，以及作为一个“儿童的性质” 。 These phrases are peculiar to him: "Cleanness of teeth" [ie, want of bread] (4:6); "The excellency of Jacob" (6:8; 8:7); "The high places of Isaac" (7:9); "The house of Isaac" (7:16); "He that createth the wind" (4:13).这些词组特有他说： “清正廉洁，牙齿” [即，要面包] （ 4时06分） ; ： “阁下的雅各” （ 6时08分; 8时07分） ; “高的地方，以撒” （ 7 ： 9 ） ; “内务，以撒” （ 7时16分） ; “他认为， createth风” （ 4时13分） 。 Quoted, Acts 7:42.所引述的行为， 7点42分。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
It will be seen from the opening verse that Amos, like Hosea, was a prophet sent to Israel, though his home, Tekoa, was in Judah.它会从开放诗说，阿摩司，何西阿一样，是一个先知发送到以色列，虽然他的家，蒂科阿，是在犹大。 He was contemporary with Hosea for a while, though the latter prophesied longer than he.他是当代与何西阿了一会儿，尽管后者预言的时间比他。 After the introduction (1:1-3) there follows a series of messages concerning Gentile nations (1:4-2:3), each beginning with the words "For three transgressions . . . and for four, I will not turn away the punishment," an orientalism, meaning that it was not for three or four transgressions merely, but an innumerable number, that the judgments predicted were to fall.实施后（ 1:1-3 ）有如下一系列的讯息，有关詹蒂莱联合国（ 1:4-2:3 ） ，每个开始，改为“为3的越轨。 。 。以及四，我不会拒绝惩罚， “一东方，也就是说它是不是为三个或四个越轨行为只是，但无数的数目，即判决的预测分别为下跌。
These messages are succeeded by one to Judah (2:4, 5) while the remainder of the book is concerned with Israel.这些邮件是成功的一至犹大（ 2点04分， 5 ） ，而其余的这本书是有关以色列。 The messages of Amos are more orderly than Hosea, and admit of homiletic divisions like the following: The first, beginning at chapter 2, verse 6, and concluding with the chapter, contains, (1), an indictment for sin (6-8), aggravated by the divine goodness toward them (9-12); and (2), a declaration of the judgment to follow (13-15).信息阿莫斯是更有秩序比何西阿，承认的homiletic告类似于以下内容：第一，开始在第2章，诗六，结论与章，包含， （ 1 ） ， 1起诉书单仲偕（ 6-8 ） ，加剧了神圣的善对他们（ 9月12日） ;及（ 2 ） ，宣告了判决，以后续（ 13-15 ） 。 This sin is greed (6), lust (7) and oppression (8).这个单是贪婪（ 6 ） ，欲望（ 7 ）和压迫， （ 8 ） 。 The marginal references frequently give the meaning of expressions in the prophets.边际参考，经常给予的意思表达的先知。 Compare Exodus 22:26 with verse 8 for example, and Jeremiah 11:21 with verse 12.比较出埃及记22时26分与韵文8举例来说，耶利米11时21分与诗12 。
God will press them as a cart full of sheaves presseth the ground (2:13, RV).上帝会按他们作为一个购物车充满层presseth地面（ 2点13分，风疹病毒） 。 In other words none shall escape the Assyrian hosts when they come down against them (14-16).在其他的话都不应逃避亚述主机当他们来对他们（ 14-16 ） 。 The second discourse is limited to the third chapter, and contains, after the introduction, verses 1 and 2, (1), the prophet's justification of his message (3-8); (2) an indictment for sin (9, 10); (3), a declaration of punishment (11-15).第二话语是有限的，以第三章，并载，推出后，诗1和2 ， （ 1 ） ，先知的理由，他的讯息（ 3月8日） ; （ 2 ） 1起诉书单仲偕（九日，十日） ; （ 3 ）一项宣言，处罚（ 11-15 ） 。 When God says, "You only have I known," etc., (2), He means what is expressed in Deuteronomy 7:6, Psalm 147:19, 20, and other places.当上帝说， “你只有我知道， ”等， （ 2 ） ，他的意思是什么表示，在申命记7时06分，诗篇147:19 ， 20 ，和其他地方。 Israel's punishment is proportioned to her privilege.以色列的惩罚是比例，以她的特权。 Amos prophesied because he could not do otherwise, is practically the interpretation of verses 3-8.阿莫斯预言，因为他不能做，否则，实际上是解释经文3月8日。
As two do not walk together except they are agreed, or have made an appointment; as a lion does not roar when it has no prey, etc. so the fact that Amos prophecies is an evidence that Jehovah hath spoken to him (8).作为两个不走在一起，除了他们都同意，或已作出任命;作为一个狮子不注重成果的年度报告时，却没有猎物，等于是事实上，阿莫斯的预言是一个证据表明，耶和华祂所发言，向他（ 8 ） 。 Notice the suggestion of the preservation of a faithful remnant in the "two legs" or "piece of an ear" of a sheep taken out of the mouth of the lion (12).通知建议，保存的忠实的残余，在“两条腿”或“一块一耳朵”一只羊带出口的狮子（ 12 ） 。 Messages of this character continue till the seventh chapter when a series of visions begins.邮件这个性格继续到第七章当了一系列的愿景开始。 In the first vision (1-3), Jehovah is withholding the coming judgment at the prophet's intercession, and the same is true of the second (4-6), but not of the rest (7-9; 8:1-3; 9:1-10).在第一视觉（ 1-3 ） ，耶和华是隐瞒未来的判断，在先知的干涉，也是一样的第二（ 4-6 ） ，而不是其余的（ 7-9条; 8:1-3 ; 9:1-10 ） 。 And yet notice the conclusion of the last message growing out of the vision of the Lord beside the altar (9:8, 9).然而，公告结束的最后一条消息越来越多出来的远景主旁边的祭坛（ 9时08分， 9 ） 。
He will not "utterly destroy."他不会“完全摧毁” 。 He will sift Israel "among all nations" as He has been doing all these centuries, but only the chaff will be destroyed.他将筛以色列“所有国家之间” ，因为他已做的所有这些百年，但只有箔条会被销毁。
This thought is amplified in the epilogue of the book (9:11-15), where the prophet definetely reveals the history of Israel in the latter days: (1) the kingdom is to be restored (11); (2) Israel is to be the head of the nations (12); (3) the land of Palestine is to be greatly increased in fruitfulness (13); (4) the cities are to be rebuilt (14); (5) the blessing is to be perpetual (15).这一思想是扩增，在尾声的这本书（ 9:11-15 ） ，先知definetely揭示了以色列历史上在后者的天： （ 1 ）英国是得到恢复（ 11 ） ; （ 2 ）以色列是将头部的国家（ 12 ） ; （ 3 ）在巴勒斯坦土地上是要大大增加，在结实（ 13 ） ; （ 4 ）城市必须重建（ 14 ） ; （ 5 ）的祝福是要永久（ 15 ） 。 Questions 1.问题1 。 To which kingdom was Amos sent?其中英国是阿莫斯发送？ 2. 2 。 What "orientalism" is employed by him and what is its meaning?什么“东方学”是由他雇用的，什么是它的意思呢？ 3. 3 。 How do the messages of Amos differ in form from those of Hosea?如何讯息阿莫斯不同的形式，从那些何西阿？ 4. 4 。 Name some of the sins of Israel at this time.名称部分的捷联惯导系统，以色列在这个时候。 5. 5 。 Have you examined the marginal references?你有研究的边际参考？ 6. 6 。 How would you interpret 2:3-8?你会如何解释2:3-8 ？ 7. 7 。 What change in the character of Amos' messages take place at chapter 7?有什么变化，在性质阿莫斯'的讯息，地点在第7章？ 8. 8 。 What five promises are given Israel for the latter days?什么五的承诺，给出了以色列对于后者天？
I. NAME一，名称
The third among the Minor Prophets of the Old Testament is called, in the Hebrew Text, "'Ams."第三，其中未成年人的先知旧约是所谓的，在希伯来文的文字， “医疗辅助队” 。 The spelling of his name is different from that of the name of Isaias's father, Amoç; whence Christian tradition has, for the most part, rightly distinguished between the two.拼写他的名字是从不同的名称伊萨亚斯的父亲， amoç ; whence基督教传统，在大多数情况下，正确区分二。 The prophet's name, Amos, has been variously explained, and its exact meaning is still a matter of conjecture.先知的名字，阿莫斯，一直以各种解释，其确切含义仍然是一个问题的猜想。
II.二。 LIFE AND TIMES生活和时代
According to the heading of his book (i,1) Amos was a herdsman of Thecua, a village in the Southern Kingdom, twelve miles south of Jerusalem.根据标题他的著作（一， 1 ）阿莫斯是一个牧民的thecua ，一个村庄在该国南部，英国，一十二英里在耶路撒冷以南。 Besides this humble avocation, he is also spoken of in vii, 14, as a simple dresser of sycamore-trees.此外，这谦卑的avocation ，他也谈到在第七， 14 ，作为一个简单的修整的西克莫树。 Hence, as far as we know, there is no sufficient ground for the view of most Jewish interpreters that Amos was a wealthy man.因此，据我们所知，有没有足够的理由认为，最犹太口译员认为，阿莫斯是一个有钱的男子。 Thecua was apparently a shepherd's town, and it was while following his flock in the wilderness of Juda, that, in the reigns of Ozias and Jeroboam, God called him for a special mission: "Go, prophesy to My people Israel" (vii, 15). thecua显然是牧羊人的城市，这是以下的同时，他的羊群在旷野juda ，即，在时期ozias和jeroboam ，上帝叫他一个特殊的使命： “走出去，预言我的人民以色列” （第七章， 15 ） 。 In the eyes of the humble shepherd this must have appeared a most difficult mission.在眼里，该谦卑的牧羊人，这一定是出现了最艰巨的任务。 At the time when the call came to him, he was "not a prophet, nor the son of a prophet" (vii, 14), which implies that he had not yet entered upon the prophetical office, and even that he had not attended the schools wherein young men in training for a prophet's career bore the name of "the sons of a prophet".在的时候，电话来，他是“不是先知，也不是儿子的先知” （第七章， 14条） ，这意味着他还没有进入后， prophetical办公室，甚至说，他没有出席学校，其中男青年在培训先知的职业生涯膛的名称“的儿子先知” 。 Other reasons might well cause Amos to fear to accept the divine mission.其他原因可能导致阿莫斯害怕接受的神圣使命。 He, a Southerner, was bidden to go to the Northern Kingdom, Israel, and carry to its people and its leaders a message of judgment to which, from their historical circumstances, they were particularly ill-prepared to listen.他，一个南方人，是bidden去北部的英国，以色列，并进行其人民及其领导人的讯息判断，其中，从他们的历史条件下，他们特别准备不足听。 Its ruler, Jeroboam II (c. 781-741 BC), had rapidly conquered Syria, Moab, and Ammon, and thereby extended his dominions from the source of the Orontes on the north to the Dead Sea on the south.它的统治者， jeroboam二（长781-741 BC ）的，很快就征服了叙利亚，莫阿布，和亚扪人，从而延长他的dominions从源头上的orontes对北向死海于南。 The whole northern empire of Solomon thus practically restored had enjoyed a long period of peace and security marked by a wonderful revival of artistic and commercial development.整个北部帝国的所罗门因此，几乎恢复了享有较长时期的和平与安全的标志，美好的复兴，艺术和商业发展。 Samaria, its capital, had been adorned with splendid and substantial buildings; riches had been accumulated in abundance; comfort and luxury had reached their highest standard; so that the Northern Kingdom had attained a material prosperity unprecedented since the disruption of the empire of Solomon.撒马利亚，其资本，已被装饰的辉煌和大量建筑物;财富已积累了丰度;舒适和豪华已达到最高标准;使北部的英国已达到了一个前所未有的物质繁荣以来中断的帝国的所罗门。 Outwardly, religion was also in a most flourishing condition.表面上看，宗教也是在最繁荣的条件。 The sacrificial worship of the God of Israel was carried on with great pomp and general faithfulness, and the long enjoyment of national prosperity was popularly regarded as an undoubted token of the Lord's favour towards His people.祭祀崇拜的神以色列进行了非常轻车简从和一般的忠诚，长期享受国家的繁荣是普遍被视为是无可置疑的心意主的赞成，对他的人民。 It is true that public morals had gradually been infected by the vices which continued success and plenty too often bring in their train.这是事实公共道德已逐渐由受感染的罪恶，其中继续取得成功和大量往往使他们的列车。 Social corruption and the oppression of the poor and helpless were very prevalent.社会腐败和压迫的穷人和无助的人非常普遍。 But these and similar marks of public degeneracy could be readily excused on the plea that they were the necessary accompaniments of a high degree of Oriental civilization.但这些和其他类似的马克公共简并可以随时免除对认罪，他们分别是必要的accompaniments一个高度的东方文明。 Again, religion was debased in various ways.再次，宗教是debased以各种方式。 Many among the Israelites were satisfied with the mere offering of the sacrificial victims, regardless of the inward dispositions required for their worthy presentation to a thrice-holy God.许多以色列人都满意，只是提供的牺牲品，无论外来处置所需的他们，值得介绍给三次-神圣的上帝。 Others availed themselves of the throngs which attended the sacred festivals to indulge in immoderate enjoyment and tumultuous revelry.其他人利用自己的throngs出席神圣的节日，以沉迷于immoderate享受和动荡不定的狂欢。 Others again, carried away by the freer association with heathen peoples which resulted from conquest or from commercial intercourse, even went so far as to fuse with the Lord's worship that of pagan deities.其他再次，从现场抬出，由自由协会与heathen人民所造成的征服或由商业交往，竟然就融合与上帝的崇拜是异教的神。 Owing to men's natural tendency to be satisfied with the mechanical performance of religious duties, and owing more particularly to the great proneness of the Hebrews of old to adopt the sensual rites of foreign cults, so long as they did not give up the worship of their own God, these irregularities in matters of religion did not appear objectionable to the Israelites, all the more so because the Lord did not punish them for their conduct.由于男性的自然趋势，以满足力学性能的宗教职责，并由于更多的，特别是向伟大的倾向性的希伯来老人通过感官仪式的外国邪教，只要他们没有放弃崇拜他们的自己的上帝，这些违规行为在宗教事务中没有出现不良要对以色列人的一切，更因为主并没有惩罚他们，为他们的行为。 Yet it was to that most prosperous people, thoroughly convinced that God was well-pleased with them, that Amos was sent to deliver a stern rebuke for all their misdeeds, and to announce in God's name their forthcoming ruin and captivity (vii, 17).但它是这最富裕的人民，彻底相信，上帝是良好的高兴，与他们认为，阿莫斯被送往发表严正指责他们所有的行为，并宣布在上帝的名义，他们即将举行的破坏和圈养（第七章， 17条） 。
Amos's mission to Israel was but a temporary one.阿莫斯的使命，但以色列是一个暂时的。 It extended apparently from two years before to a few years after an earthquake, the exact date of which is unknown (i, 1).它延长，显然从二年前，以数年地震后，的确切日期，这是未知的（一， 1 ） 。 It met with strong opposition, especially on the part of Amasias, the chief priest of the royal sanctuary in Bethel (vii, 10-13).会见的强烈反对，特别是对部分amasias ，行政牧师皇家庇护所，在伯特利（七， 10月13日） 。 How it came to an end is not known; for only late and untrustworthy legends tell of Amos's martyrdom under the ill-treatment of Amasias and his son.它如何来结束不知道;只占下旬和不可信的传说告诉的阿莫斯的殉难下的不当待遇的amasias和他的儿子。 It is more probable that, in compliance with Amasias's threatening order (vii, 12), the prophet withdrew to Juda, where at leisure he arranged his oracles in their well-planned disposition.这是更可能的，在遵守amasias的威胁令（第七章， 12条） ，先知撤回juda ，在康乐，他安排他签在他们的精心策划的处置。
III.三。 ANALYSIS OF PROPHETICAL WRITING分析prophetical写作
The book of Amos falls naturally into three parts.该阿摩司书属于自然分为三部分。 The first opens with a general title to the work, giving the author's name and the general date of his ministry (i, 1), and a text or motto in four poetical lines (i, 2), describing under a fine image the Lord's power over Palestine.第一，开放与一般所有权的工作，使作者的姓名和一般的日期，他部（一， 1 ） ，和一个文本或座右铭，在4诗线（一，二） ，描述下的良好形象主的巴勒斯坦的权力。 This part comprises the first two chapters, and is made up of a series of oracles against Damascus, Gaza, Tyre, Edom, Ammon, Moab, Juda, and, finally, Israel.这部分包括前两章，并作出了一系列的签对大马士革，加沙，轮胎，益登，亚扪人，莫阿布， juda ，和，最后，以色列。 Each oracle begins with the same numerical formula: "For three crimes of Damascus [or Gaza, or Tyre, etc., as the case may be], and for four, I will not revoke the doom"; it next sets forth the chief indictment; and finally pronounces the penalty.每个甲骨文开始，与上年的数值公式： “三罪大马士革[或加沙，或轮胎等，视情况而定] ，并为四，我是不会撤销厄运” ;明年阐述了行政起诉书;最后判决的刑罚。 The heathen nations are doomed not because of their ignorance of the true God, but because of their breaches of the elementary and unwritten laws of natural humanity and good faith.该heathen联合国，是注定不是因为他们的无知，真正的上帝，但由于他们违反小学和不成文的法律，自然和人类的诚意。 As regards Juda and Israel, they will share the same doom because, although they were especially cared for by the Lord who drew them out of Egypt, conquered for them the land of Chanaan, and gave them prophets and Nazarites, yet they have committed the same crimes as their pagan neighbours.至于juda和以色列，他们将共享相同的厄运，因为，虽然他们特别照顾，由主谁提请他们走出埃及，征服他们的土地chanaan ，并给他们先知和nazarites ，但他们已承诺同样的罪行作为他们的异教的邻居。 Israel is rebuked more at length than Juda, and its utter destruction is vividly described.以色列指责更是在长度超过juda ，其彻底破坏，是生动地描述。
The second part (chaps. iii-vi) consists of a series of addresses which expand the indictment and the sentence against Israel set forth in ii, 6-16.第二部分（第一章三至六）构成了一系列的地址，扩大起诉书和判刑的反对以色列提出的在二， 6月16日。 Amos's indictment bears (1) on the social disorders prevalent among the upper classes; (2) on the heartless luxury and self-indulgence of the wealthy ladies of Samaria; (3) on the too great confidence of the Israelites at large in their mere external discharge of religious duties which can in no way secure them against the approaching doom.阿莫斯的起诉书熊（ 1 ）对社会普遍的疾病之间的上层阶级; （ 2 ）在无情的奢侈品和自我放纵的富裕的女士们的撒马利亚; （ 3 ）对太大的信心，以色列人在大在其仅仅对外履行宗教职责，可以在没有出路的安全，他们对即将到来的厄运。 The sentence itself assumes the form of a dirge over the captivity which awaits the unrepenting transgressors, and the complete surrender of the country to the foreign enemy.句子本身的假定形式的哀乐比圈养的，其中等待unrepenting transgressors ，以及完整的交出该国的外国敌人。
The third section of the book (chaps. vii-ix, 8b.), apart from the historical account of Amasias's opposition to Amos (vii, 10-17), and from a discourse (viii, 4-14) similar in tone and import to the addresses contained in the second part of the prophecy, is wholly made up of visions of judgment against Israel.第三部分的这本书（第一章第七至第九， 8 B条） ，除了从历史交代amasias的反对莉艾莫丝（七， 10月17日） ，并从话语（八， 4月14日）在类似的语调和进口的地址载于第二部分的预言，是完全成立的愿景，对以色列的判断。 In the first two visions--the one of devouring locusts, and the other of consuming fire--the foretold destruction is stayed by divine interposition; but in the third vision, that of a plumb-line, the destruction is permitted to become complete.在首两年的愿景-一个吞食蝗虫和其他消费消防-预言销毁下榻的是由神的干预，但在第三个愿景，即一个铅垂线，破坏获准成为完成。 The fourth vision, like the foregoing, is symbolical; a basket of summer fruit points to the speedy decay of Israel; while in the fifth and last the prophet beholds the Lord standing beside the altar and threatening the Northern Kingdom with a chastisement from which there is no escape.第四视野，像前述情况，是象征;一篮子的夏季水果点，以迅速衰变以色列，而在第五和最后的先知beholds主常务委员会旁边的祭坛上，并威胁到英国北部与责罚从有是无法逃避。 The book concludes with God's solemn promise of the glorious restoration of the House of David, and of the wonderful prosperity of the purified nation (ix, 8c-15).这本书的结论与上帝的庄严承诺的光荣恢复众议院的国宝，以及精彩的繁荣纯化的民族（九， 8C条- 15 ） 。
IV.四。 LITERARY FEATURES OF THE BOOK文学的特点本书
It is universally admitted at the present day that these contents are set forth in a style of "high literary merit".人们普遍承认，在现今的这些内容，阐述了在一个作风“高文学好处” 。 This literary excellence might, indeed, at first sight appear in strange contrast with Amos's obscure birth and humble shepherd life.这个文学的卓越的实力，事实上，骤眼看来出现在奇怪的反差与阿莫斯的模糊的诞生和谦卑的牧羊人生活。 A closer study, however, of the prophet's writing and of the actual circumstances of its composition does away with that apparent contrast.更紧密的研究，然而，先知的写作和实际情况，其组成摒弃了这种明显的反差。 Before Amos's time the Hebrew language had gradually passed through several stages of development, and had been cultivated by several able writers.之前，阿莫斯的时间希伯来文的语言已逐渐通过几个阶段的发展，并已培育的几个能够作家。 Again, it is not to be supposed that the prophecies of Amos were delivered exactly as they are recorded.再次，这是不被假定预言阿莫斯交付，正是因为他们的记录。 Throughout the book the topics are treated poetically, and many of its literary features are best accounted for by admitting that the prophet spared no time and labour to invest his oral utterances with their present elaborate form.在整个这本书的主题是治疗诗意，以及它的许多文学特征是最好的比重由承认先知不遗余力的时间和劳力投资，他的口头的言论与他们目前的形式详细说明。 Finally, to associate inferior culture with the simplicity and relative poverty of pastoral life would be to mistake totally the conditions of Eastern society, ancient and modern.最后，副劣质文化与简单性和相对贫困的牧民的生活将是完全错误的条件，东部地区的社会，古代和现代。 For among the Hebrews of old, as among the Arabs of the present day, the sum of book-learning was necessarily small, and proficiency in knowledge and oratory was chiefly dependent not on a professional education, but on a shrewd observation of men and things, a memory retentive of traditional lore, and the faculty of original thought.为之间的希伯来老人，其中阿拉伯人目前的一天，一笔书学习是必然小，和熟练程度的知识和礼拜堂是主要依赖不是一个专业教育，但对精明的观察男人的事情， ，记忆体固位的传统知识，和学院的原始思想。
V. AUTHORSHIP AND DATE五，作者和日期排列
Apart from a few recent critics, all scholars maintain the correctness of the traditional view which refers the book of Amos to the Judean prophet of that name.除了少数最近的批评，所有的学者，保持正确的传统看法，这是指阿摩司书向犹太先知的名称。 They rightly think that the judgments, sermons, and visions which make up that sacred writing centre in a great message of doom to Israel.他们认为正确的判决，布道，和远见，这弥补这种神圣的写作中心，在一个伟大的讯息末日到以色列。 The contents read like a solemn denunciation of the incurable wickedness of the Northern Kingdom, like a direct prediction of its impending ruin.内容阅读就像一个庄严的退约的不治之症，邪恶的北部，英国，像一个直接预测其即将崩溃。 The same scholars regard likewise the general style of the book, with its poetical form and striking simplicity, abruptness, etc., as proof that the work is a literary unit, the various parts of which should be traced back to one and the same mind, to the one and holy prophet, whose name and period of activity are given in the title to the prophecy, and whose authorship is repeatedly affirmed in the body of the book (cf. vii, 1, 2, 4, 5, 8; viii, 1, 2; ix, 1, etc.).同时，学者方面，同样一般的作风，这本书，其诗歌的形式和简单，引人注目，唐突等作为证据，证明工作是一个文艺单位，各部分的，应追溯到同一个心，一个和神圣的先知，他的姓名与活动期间，给出了在标题中以预言，其作者是一再申明，在正文本书（参见第七章， 1 ， 2 ， 4 ， 5 ， 8 ;八， 1 ， 2 ;第九， 1等） 。
To confirm the traditional view of Jews and Christians in regard to authorship and date, the two following facts have also been brought forth:确认的传统观点的犹太人和基督徒在关于作者和日期，两个以下的事实也被提出：
first, as was to be expected from a shepherd like Amos, the author of the prophecy uses throughout imagery drawn mainly from rural life (the wagon loaded with sheaves, the young lion in its den growling over its prey, the net springing up and entrapping the bird, the remnants of the sheep recovered by the shepherd out of the lion's mouth, cattle-driving, etc.);首先，正如是可望从牧羊人一样，阿摩司书，作者的预言用途，整个图像主要来自农村生活（车皮装载层，年轻的狮子在其书斋咆哮超过其猎物，净如雨后春笋和entrapping鸟，遗留下来的羊收回牧羊人出于对狮子口，牛驾驶等） ;
in the second place, there is a close agreement between the state of the Northern Kingdom under Jeroboam II, as described by Amos, and that of the same Kingdom as it is made known to us in the fourth book of Kings and the prophecy of Osee which is commonly ascribed to the same (the eighth) century BC在第二位，是有密切之间的协议，国北部的英国下jeroboam二，所描述的阿莫斯，并在同英国，因为它是我们所知的在第四本书的国王和预言， osee这是常见的归因于同一（第八届）世纪公元前
It is true that Amos's authorship of numerous passages, and notably of ix, 8c-15, has been and is still seriously questioned by some leading critics.这是事实阿摩司书的作者许多段落，尤其是对第九， 8C条- 15 ，一直和仍然是严重的质疑，一些领导的批评。 But in regard to most, if not indeed to all such passages, it may be confidently affirmed that the arguments against the authorship are not strictly conclusive.但在对于大部分，如果不是事实上所有这些通道，它可能满怀信心地肯定的论据，对作者是不严格的结论。 Besides, even though the later origin of all these passages should be conceded, the traditional view of the authorship and date of the book as a whole would not be materially impaired.此外，即使后来的原产地，所有这些通道应作出让步，传统观点的作者和日期，这本书作为一个整体，不会受到重大损害。
VI.六。 RELIGIOUS TEACHINGS OF AMOS宗教教义的阿莫斯
Two facts contribute to give to the religious doctrine of Amos a special importance.两个事实贡献给宗教的教义阿莫斯一个特殊的重要性。 On the one hand, his prophecies are wellnigh universally regarded as authentic, and on the other, his work is probably the earliest prophetical writing which has come down to us.在一方面，他的预言是wellnigh普遍视为正宗，另一方面，他的工作可能是最早prophetical写作已下降到我们。 So that the book of Amos furnishes us with most valuable information concerning the beliefs of the eighth century BC, and in fact, concerning those of some time before, since, in delivering the Divine message to his contemporaries, the prophet always takes for granted that they are already familiar with the truths to which he appeals.所以说，阿摩司书，提供我们最宝贵的资料，关于信仰的公元前8世纪，而事实上，关于那些前一段时间，这是因为，在提供神圣的讯息，他的同时代人，先知总是理所当然地认为，他们已经熟悉了的真理，因为他的上诉。 Amos teaches a most pure monotheism.阿莫斯教一个最纯粹的一神教。 Throughout his book there is not so much as a reference to other deities than the God of Israel.整个他的著作有没有这么多，作为参考其他的神，比以色列的上帝。 He often speaks of "the Lord of Hosts", meaning thereby that God has untold forces and powers at His command; in other words, that He is omnipotent.他常说的是“上帝的主机” ，即，从而上帝无尽的力量和权力，在他的指挥;换句话说，他是万能的。 His descriptions of the Divine attributes show that according to his mind God is the Creator and Ruler of all things in heaven and on earth; He governs the nations at large, as well as the heavenly bodies and the elements of nature; He is a personal and righteous God who punishes the crimes of all men, whether they belong to the heathen nations or to the chosen people.他说明神的属性显示，根据他心目中上帝是造物主和统治者，所有的东西，在天堂与地球上;他执政的国家在大，以及作为天上的机构和要素的性质;他是一个个人和正义的上帝谁惩罚的罪行，所有男人，他们是否属于该heathen国家或所选择的人。 The prophet repeatedly inveighs against the false notions which his contemporaries had of God's relation to Israel.先知一再inveighs对虚假的概念，他的同时代人有上帝的关系到以色列。 He does not deny that the Lord is their God in a special manner.他并不否认耶和华是他们的神在一个特别的方式。 But he argues that His benefits to them in the past, instead of being a reason for them to indulge with security in sins hateful to God's holiness, really increase their guilt and must make them fear a severer penalty.但他辩称，他的好处，他们在过去的，而不是被一个理由，让他们沉迷与安全在捷联惯导系统可恨的，以上帝的圣洁，真正增加他们的罪恶感，必须使他们担心更严厉的刑罚。 He does not deny that sacrifices should be offered to the Divine Majesty; but he most emphatically declares that the mere outward offering of them is not pleasing to God and cannot placate His anger.他并不否认牺牲，应给予神圣的国王陛下;但他最强调申明，仅仅是向外提供，他们是不会令上帝愉快的和不能安抚他的愤怒。 On the day of the Lord, that is on the day of retribution, Israelites who shall be found guilty of the same crimes as the heathen nations will be held to account for them severely.对主日，即是在当天的报应，以色列人谁应被裁定相同的罪行，作为heathen联合国将举行帐户为他们严重。 It is true that Amos argues in a concrete manner with his contemporaries, and that consequently he does not formulate abstract principles.这是事实阿莫斯辩称，在具体的方式与他的同时代人，并因此他不制订抽象的原则。 Nevertheless, his book is replete with truths which can never become superfluous or obsolete.不过，他的著作充斥着真理，绝不能成为多余的或过时。
Finally, whatever view may be taken of the authorship of the concluding portion of the book of Amos (vii, 8c.-15), the Messianic bearing of the passage will be readily admitted by all who believe in the existence of the supernatural.最后，无论大家认为可以采取的作者的结论部分的阿摩司书（七， 8c. - 15 ） ，弥赛亚轴承通过将随时承认所有谁相信，在所存在的超自然。 It may also be added that this Messianic prophecy is worded in a manner that offers no insuperable objection to the traditional view which regards Amos as its author.也有可能补充说，这弥赛亚的预言是在措词的方式，提供没有不可逾越的反对传统的观点，这方面的阿莫斯作为其作者。
Publication information Written by FE Gigot.出版信息的书面铁gigot 。 Transcribed by Thomas J. Bress.转录由托马斯j. bress 。 The Catholic Encyclopedia, Volume I. Published 1907.天主教百科全书，量一出版的1907年。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, March 1, 1907. nihil obstat ， 1907年3月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
For reference to Introductions to the Old Testament, see Bibliography to AGGEUS; recent Commentaries on Amos by TROCHON (1886); KNABENBAUER (1886); ORELLI (Eng. tr., 1893); FILLION (1896); DRIVER (1898); SMITH (1896); MITCHELL (2nd ed., 1900); NOWACK (2nd ed., 1903); MARTI (1903); HORTON (1904).以供参考，以介绍旧约，请参阅书目，以aggeus ;最近的评论，阿莫斯由特罗雄（ 1886年） ; knabenbauer （ 1886年） ;我认为奥利尼（英的TR ， 1893 ） ;菲利安（ 1896年） ;驱动程序（ 1898年） ;史密斯（ 1896年） ;米切尔（第二版， 1900 ） ; nowack （第二版， 1903 ） ;马蒂（ 1903 ） ;霍顿（ 1904 ） 。
This Biblical book, one of the twelve so-called "Minor Prophets," opens with the announcement of God's intention to punish evildoers (i. 2).这圣经的书，其中的12因此，所谓“轻微的先知， ”开放与宣布上帝的意图来惩罚恶人（一，二） 。 Damascus (i. 3-5), Gaza (i. 6-9), Tyre (i. 9, 10), Edom (i. 11, 12), Ammon (i. 13-15), Moab (ii. 1-3), and Judah are taken up in turn until Israel (ii. 6) is reached.大马士革（一， 3月5日） ，加沙（一， 6月9日） ，轮胎（一，九日，十日） ，益登（一11 ， 12 ） ，特德（一13-15 ） ，莫阿布（ ii. 1 -3 ） ，和犹大采取了在转，直到以色列（ ii. 6 ）是达成共识。 The prophet is vehement because the crimes of the people have been committed in the face of the fact that God redeemed His people from Egypt (ii. 10), destroyed the Amorites (ii. 9), and sent prophets (ii. 11) whom, however, Israel would not allow to prophesy (ii. 12).先知是激烈，因为犯罪的人已承诺，在面对这一事实，即上帝的赎回他的人民从埃及（ ii. 10 ） ，摧毁了亚摩利（ ii. 9 ） ，并派遣先知（ ii. 11 ）人然而，以色列将不会允许预言（ ii. 12 ） 。 In the third and fourth chapters the prophet addresses himself directly to the kingdom of Israel.在第三和第四章先知的地址，自己直接向英国，以色列。 The nations are summoned to the mountains of Samaria to witness the wrongs there practised (iii. 9).各国都被召到山区撒马利亚见证的是非曲直有实行（ iii. 9 ） 。 The punishment that is impending will be so severe that only few will escape (iii. 12).惩罚是即将会如此严重，只有很少人会逃走（ iii. 12 ） 。 Because of the women of Samaria, who were cruel to the poor and the needy (iv. 1), prosperity will cease (iv. 2), and not even sacrifice will avail (iv. 4, 5).因为妇女的撒马利亚，谁被残忍的穷人和有需要的（ iv. 1 ） ，繁荣将停止（ iv. 2 ） ，而不是不惜牺牲将是徒劳的（ iv. 4 ， 5 ） 。 God had tried to teach Israel by affliction; but neither famine, drought, blasting of the crops, attacks of insects, pestilence, defeat in war (iv. 6-10), nor even treatment like that of Sodom could induce Israel to repent.上帝曾试图教导以色列的痛苦，但既不是饥荒，干旱，爆破的作物，昆虫的袭击，瘟疫，在战争中失败（ iv. 6月10日） ，甚至也不一样，治疗的多玛可诱导以色列悔改。 Complete destruction, therefore, is foretold (v. 1-3).彻底销毁，因此，这是预言（五1-3 ） 。
In vain does the prophet admonish Israel to seek the Lord, not Beth-el (v. 4-6).在徒劳的，请问先知告诫以色列寻求上帝，而不是什么-下午（五， 4月6日） 。 Samaria persists in being wicked and unjust (v. 7, 8).撒马利亚坚持在被邪恶的和不公正的（五，七日，八日） 。 Once more the prophet calls upon Israel to repent (v. 14); and, as before, Israel fails to do so.一旦更多的先知呼吁以色列悔改（五14 ） ;而且，正如之前，以色列不这样做。 Besides injustice and irreligion, Israel indulges in luxurious and riotous living (vi. 1-6).此外不公正和无宗教，以色列indulges在豪华和缤纷生活（ vi. 1月6日） 。 This, too, is a factor which inevitably leads to captivity (vi. 7).这也是一个因素，这不可避免地导致圈养（ vi. 7 ） 。 With chap.与第一章。 vii.七。 begins a series of visions, which continues to chap.开始了一系列的愿景，它仍然是第一章。 ix.九。 6. 6 。 A plague of grasshoppers (vii. 1-3) and a fire (vii. 4-6) are followed by a third plague; and the plumb-line is set up against the city and against the family of Jeroboam (vii. 7-9).瘟疫蝗虫（ vii. 1-3 ）和消防（ vii. 4月6日）之后，第三个鼠疫;和铅垂线是成立对城市和对家庭的jeroboam （ vii. 7 - 9 ） 。 The prophet's audacity brings upon him the hostility of the reigning house; and he is ordered to confine his prophetical activity to the land of his birth, Judah.先知的狂放，带来了他的敌意执政内务;他是被饬令只限于他prophetical活动的土地，他的出生，犹大。 Amos disclaims being a prophet, or the son of a prophet, and reiterates the certainty of coming misfortune (vii. 10-17).阿莫斯声明作为一个先知，或儿子先知，并再次肯定未来的不幸（ vii. 10月17日） 。 The last vision, representing God Himself standing at the altar and announcing the terrible catastrophe (ix. 1-6), emphasizes the hopelessness of escape from divine vengeance.在过去的抱负，代表上帝站在祭坛上，并宣布可怕的灾难（ ix. 1月6日） ，强调的绝望，逃避神的报复。 The book ends (ix. 7-15) in words of comfort.这本书完（ ix. 7月15日）在口头上的安慰。 The remnant shall return and in the future the land will yield abundantly (13-15).残余应返回和在今后的土地将产生十分（ 13-15 ） 。 For critical view of the Book of Amos, see Amos.关键鉴于该阿摩司书，见阿莫斯。 GBL gbl
Gerson B. Levi格尔松乙利维
Jewish Encyclopedia, published between 1901-1906.犹太百科全书， 1901年至1906年之间出版的。
ARTICLE HEADINGS:文章标题：
Home and Occupation.主页和占领。
-Biblical Data: -圣经的数据：
First to Write down Prophecy.首先写下的预言。
Repentance and Forgiveness.忏悔和宽恕。
Personality of Amos.人格的阿莫斯。
Superscription of the Book. superscription的这本书。
The Present Form of the Book.目前的形式，这本书。
Editorial and Later Additions.编辑和稍后补充。
-In Rabbinical Literature: -在犹太教文献：
Home and Occupation.主页和占领。
-Biblical Data: -圣经的数据：
Jewish prophet of the eighth century BC; date of birth and death unknown.犹太先知的公元前8世纪;出生日期和死亡是未知之数。 Among the minor prophets there is none whose personality is so familiar as that of Amos.其中未成年人的先知是没有的，其个性是如此熟悉，即阿莫斯。 His name occurs not only in the superscription of the book, but several times (vii. 8, 10 et seq., 14; viii. 2) in the body of it.他的名字出现，不仅在superscription的这本书，但多次（ vii.第8 ，第10条及以下各条， 14条;八。 2 ）在正文中。 His home was in Tekoa in Judah, five miles to the south of Bethlehem.他的家是在蒂科阿在犹大， 5英里向伯利恒以南。 The original title of his book was merely "The Words of Amos of Tekoa"; the rest, "who was among the herdsmen," is a later addition emphasizing the fact gleaned from vii.原名为他的著作只不过是“的话，阿莫斯的蒂科阿” ;休息， “谁是其中农牧民， ”是一个后来除了强调一个事实，收集从七。 14, that Amos had been a herdsman before he became a prophet. 14 ，阿莫斯一直是牧民之前，他成为先知。 From the margin this notice appears to have intruded itself into the text.从保证金本通知似乎已经侵入本身到文本。 The attempt has been made to discover a northern Tekoa for his home, but there is no need for that.企图已取得发现北部蒂科阿为他的家，但有没有必要。 That Amos was from Judah is the simplest interpretation of vii.阿莫斯说，是从犹大是最简单的解释，七。 13. 13 。 Amos himself tells us what his profession was: he was a herdsman and one who tended sycamore-figs (vii. 14).阿莫斯本人告诉我们，他有什么专业的是：他是一个牧民和1谁往往西克莫-无花果（ vii. 14 ） 。 At Tekoa sycamores are not grown, but Amos could very well have been the proprietor of a sycamore-grove at some distance from Tekoa, in the Shefelah, the hill country leading down to Philistia, where there were sycamoretreesin "abundance" (I Kings, x. 27).在蒂科阿sycamores是没有增长，但阿莫斯很可能已被东一西克莫-格罗夫在一段距离蒂科阿，在shefelah ，山国家领导到非利士，那里有sycamoretreesin “天府之国” （我的国王，十， 27 ） 。 He makes this statement of his occupation to Amaziah, the chief priest of Bethel, who, startled by the ominous utterances of Amos, advises him to make his escape to Judah and there to earn his livelihood by his profession of prophet.他作出这一声明，他占领亚玛谢，行政牧师伯特利，谁，吓了一跳由不祥的言论阿莫斯，提供意见，他能够让他逃到犹大和有赚取他的生活由他的职业的先知。 Amos denies both premises involved in this rebuke.阿莫斯否认双方所涉及的处所在这申斥。 He does not need to take fees for his prophecies, because he is well-to-do, and he is no prophet either by profession or extraction, but was called by God from behind his flock by special summons.他不需要采取的学费，他的预言，因为他是好到这样做，他没有先知无论是专业或提取，但被称为上帝从背后他的羊群特别传票。 Amos' attitude marks a turning-point in the development of Old Testament prophecy.阿莫斯的态度标志着一个转折点，在发展旧约的预言。 It is not mere chance that Hosea, Isaiah (ch. vi.), Jeremiah, Ezekiel, and almost all of the prophets who are more than unknown personages to whom a few prophetical speeches are ascribed, give first of all the story of their special calling.这是不是单纯的机会何西阿，以赛亚书（ ch.六） ，耶利米，以西结书，和几乎所有的先知，谁是多不明人士向谁数prophetical的发言是归因于，首先，所有的故事，他们的特殊通话。
First to Write down Prophecy.首先写下的预言。
All of them thereby seek to protest against the suspicion that they are professional prophets, because the latter discredited themselves by flattering national vanities and ignoring the misdeeds of prominent men.所有这些，从而寻求以抗议怀疑他们是专业的先知，因为后者抹黑自己，阿谀奉承的国家面盆和无视不当行为突出的男子。 But Amos marks an epoch in Old Testament prophecy also in another respect.但阿莫斯标志着一个划时代的，在旧约圣经的预言，亦在另一尊重。 He is the first of the prophets to write down the messages he has received.他是第一先知写下的讯息，他已接获。 It is easy to understand the reason for this innovation.这是容易理解的原因，这一创新。 He feels himself called to preach in Beth-el, where there was a royal sanctuary (vii. 13), and there to announce the fall of the reigning dynasty and of the northern kingdom.他觉得自己所谓的鼓吹在什么-下午，那里是一个皇家庇护所（ vii. 13 ） ，并有宣布秋天的执政王朝和北部的英国。 But he is denounced by the head priest Amaziah to King Jeroboam II.但他所诟病头部神父亚玛谢国王jeroboam二。 (vii. 10 et seq.), and is advised to leave the kingdom (verses 12 et seq.). （ vii. 10等以下各段） ，是被告知不要在英国（诗等12条） 。 Though nothing more is learned than the answer he gave Amaziah (verses 14 et seq.), there is no reason to doubt that he was actually forced to leave the northern kingdom and to return to his native country.虽然没有更多的了解，比他回答了亚玛谢（诗14等以下各段） ，有没有理由怀疑，他实际上是被迫离开北部的英国并有权返回他的祖国。 Being thus prevented from bringing his message to an end, and from reaching the ear of those to whom he was sent, he had recourse to writing.正因此，无法使他的讯息，以一结束，从深远的耳朵那些人，他被送往，他曾诉诸书面答复。 If they could not hear his messages, they could read them, and if his contemporaries refused to do so, following generations might still profit by them.如果他们无法听到他的讯息，他们可以阅读他们，如果他的同时代人拒绝这样做，以下几代人仍可能由他们的利润。 No earlier instance of a literary prophet is known, nor is it likely that there was any; but the example he gave was followed by others in an almost unbroken succession.没有更早的，例如一个文学先知是众所周知的，也不是可能有任何;但例如他给其次是由他人在一个几乎完整的继承。 It is true, it can not be proved that Hosea knew the book of Amos, though there is no reason to doubt that he was acquainted with the latter's work and experiences.这是事实，不能证明何西阿知道阿摩司书，虽然是没有理由怀疑，他熟悉后者的工作和经验。 It is quite certain, on the other hand, that Isaiah knew his book, for he follows and even imitates him in his early speeches (compare Amos, v. 21-24, iv. 6 et seq., v. 18 with Isa. i. 11-15; Amos, iv. 7 et seq. with Isa., etc., ix. 7 et seq., ii. 12).这是很肯定的，在另一方面，以赛亚书知道他的著作，因为他如下，甚至模仿他在其早期的发言（比较阿莫斯，五， 21日至24日，四，六等法律，诉18使用ISA 。一， 11月15日;阿莫斯，四，七等法律。使用ISA 。等，九，七等法律，二12段） 。 Cheyne concludes with great probability that Amos wrote the record of his prophetical work at Jerusalem, after his expulsion from the northern kingdom, and that he committed it to a circle of faithful followers of YHWH residing there.进益得出结论，与伟大的概率阿莫斯写下的纪录，他prophetical工作在耶路撒冷后，他被驱逐出英国北部，他承诺到一个循环的忠实追随者yhwh居住。
Repentance and Forgiveness.忏悔和宽恕。
Amos is undoubtedly one of the grandest personalities among the Old Testament prophets; indeed, the most imposing of all, if the fact be considered that he is the first of the writing-prophets.莉艾莫丝，无疑是一个大的人物之间的旧约先知;事实上，最强加给所有，如果事实被认为他是首次写作-先知。 His lofty conception of Deity, his uncompromisingly moral conception of the order of the universe, and his superiority to all religious narrowness, are admirable indeed.他的崇高的概念，神，他的毫不妥协的道德观，秩序的宇宙，和他的优势，所有宗教的狭隘，的确是令人钦佩的。 Leaving the above-mentioned "doxologies" aside, YHWH is in vii.离开上面提到的“ doxologies ”之外， yhwh是在七。 4, ix.四，第九章。 2 the Ruler of the universe, and in i., ii., and ix. 2统治者的宇宙，并在一，二，和第九章。 7 He is the Lord of all other nations as well as of Israel.七，他是上帝的所有其他国家，以及作为以色列。 The standard by which He measures peoples is morality, and morality only.该标准由他的措施，人民是道德，道德只。 It is by His inscrutable will that Israel was chosen among the peoples, but as a result it follows that God is doubly strict in His demands upon this nation, and doubly severe in His punishment of its transgressions (iii. 2).这是由他inscrutable会说，以色列被选为人民之间的，但作为一个结果如下，上帝是双重的严格，在他的要求后，这个民族，以及加倍严重，在他的惩罚，其越轨行为（ iii. 2 ） 。 Ritualistic zeal and the richest burnt-offerings avail nothing in extenuation; such acts are contemptuous in the sight of YHWH, who may be served without any religious ceremonies, but not without morality (iii. 21-25, iv. 4, 5, 13).老一套的热诚和最富有的烂花产品不得要领，没有在extenuation ;这种行为是藐视在视线yhwh ，谁可能是服务没有任何宗教仪式，但并非没有道德（ iii. 21日至25日，四， 4 ， 5 ， 13 ） 。 Therefore let the nation not comfort itself with the hope of the "Day of YHWH," which will be a day of terror for Israel, and not of salvation (v. 18-20).因此，让民族的不舒适本身与希望“天yhwh ， ”这将是一个恐怖的一天，以色列，而不是救赎（五18-20 ） 。 It is all over with Israel; the complete destruction is at hand (see especially ii. 5, v. 1 et seq., ix. 1-4).这是所有与以色列;彻底销毁是在手（尤其见二。五，五， 1等法律，第九1-4段） 。
Personality of Amos.人格的阿莫斯。
Distinct as are these fundamental principles of his discourses, Amos must by no means be considered as an uncompromising prophet of evil; it should not be forgotten that Israel's destruction is brought about by its sinfulness, and it is only because experience appears to show an unwillingness to repent, that the hope of forgiveness is cut off.鲜明的作为是这些基本原则，他的话语，阿莫斯绝不能被视为一种不妥协的先知邪恶的，它不应该忘记，毁灭以色列的是所带来的，其罪孽，这是不仅是因为经验似乎表明，一不愿意思悔改，希望宽恕的是切断。 Should this experience prove false and Israel actually repent, forgiveness and national life would be by no means hopeless; and therefore utterances like v. 4 and 14, however inconspicuous they may be in comparison with the denunciatory passages, are by no means to be overlooked, and certainly not to be held as spurious.应这方面的经验证明，虚假和以色列，其实悔改，宽恕和国家生活会，绝非无望;因此，话语像五，四和第14条，但不显眼，他们可能会在比较与denunciatory通道，是决不被忽视，当然也不是将要举行的作为杂散。 It is certain, however, that Amos did not shrink from facing the possibility of the utter destruction of Israel.这是肯定的，不过，阿莫斯并没有萎缩，从面临的可能性，该彻底摧毁以色列。
Amos has always been admired for the purity of his language, his beauty of diction, and his poetic art.阿莫斯一直钦佩的纯洁性，他的语言，他的美丽的词，和他的诗歌艺术。 In all these respects he is Isaiah's spiritual progenitor.在所有这些方面，他是以赛亚书的精神progenitor 。 There is no need for astonishment that a rustic should have been capable of such diction.有没有必要感到惊讶，一个野趣应该已经有能力这样的措词。
The period of the prophet's activity is the reign of Jeroboam II., king of Israel, whose dynasty he mentions in one of his prophecies (vii. 9), while the narrator of vii.期间，先知的活动是统治jeroboam二，国王，以色列，他们的王朝，他提到在他的一个预言（ vii. 9 ） ，而叙述者七。 10, etc. (probably not identical with Amos), clearly states that Jeroboam was reigning at the time when Amos preached at Beth-el. 10 ，等（可能不完全相同，与阿莫斯） ，明确指出， jeroboam是在执政的时候，阿莫斯在鼓吹什么-下午。 The superscription of the book (i. 1) mentions Uzziah, king of Judah, before Jeroboam, which is doubtless correct, inasmuch as Uzziah was a contemporary of Jeroboam; but the statement is at the same time puzzling, since it is not known that Amos was ever active in Judah.该superscription的这本书（一1 ）提到uzziah ，国王的犹大，前jeroboam ，这无疑是正确的，因为uzziah是一种当代的jeroboam ;但声明是在同一时间，令人费解，因为它是不知道阿莫斯是以往任何时候都活跃在犹大。
Superscription of the Book. superscription的这本书。
The superscription adds that he "saw" his words two years before the earthquake.该superscription补充说，他“看到”他的话前两年的地震。 Now Amos doubtless experienced an earthquake (iv. 11), and an earthquake under King Uzziah is testified to in Zech.现在莉艾莫丝，无疑经历了一次地震（ iv. 11 ） ，和地震下的国王uzziah是证明了在撒加利亚。 xiv.十四。 5; but unfortunately this passage does not help us much, seeing that it is of late origin, and may itself be taken from Amos, iv.五;但很可惜，这段话没有帮助我们很多，看到它是已故的起源，和本身可能采取由阿莫斯，四。 11, or even from the heading of the book. 11 ，甚至是从标题的这本书。 On the other hand, the superscription may be based on the hints contained in the book itself, and indeed G. Hoffmann in Stade's "Zeitschrift," iii.在另一方面， superscription可能的基础上，提示中所载的这本书本身，而事实上g.霍夫曼在比赛的“ zeitschrift ， ”三。 123, has tried to offer an explanation for the phrase "two years before the earthquake" which would deprive the words of every real significance. 123 ，曾试图提供一个解释为“前两年地震” ，这将剥夺的话，每一个的现实意义。 His explanation seems to be somewhat artificial, but has been accepted by such scholars as Cheyne and Marti.他的解释，似乎是有点人为，但已接受了这样的学者，作为进益和马蒂。 Still, since the heading undoubtedly contains reliable and authentic statements, the possibility that the reference to the earthquake is also authentic must be admitted.还有，由于标题，无疑是包含可靠和真实的陈述，一个可能性，就是参考的地震，也是真确必须承认。 The question, however, remains whether all the prophecies united in the Book of Amos are to be understood as uttered in this same year.这个问题，不过，仍然是，是否所有的预言，美国在该阿摩司书是应被理解为说出了在这同一年。 Their extent would not make this impossible, nor is it likely that Amos, rebuking the sins of Ephraim so openly, would have been tolerated many years before being denounced and expelled, as we read in vii.其程度不会作出这是不可能的，也不是有可能阿莫斯， rebuking的罪孽ephraim公开，将已容忍多年之前，被谴责和驱逐，因为我们在阅读七。 10. 10 。 In this case the earthquake in iv.在这种情况下，地震在四。 11 must be another than that mentionedin i. 11 ，必须另一项比mentionedin一。 1, because it could not be referred to two years before it actually happened. 1 ，因为它不能被转介至二年之前，它的实际情况。 Moreover, it is unlikely that Amos should not have added new prophecies to those spoken during his stay in the northern kingdom, when he once proceeded to write down his utterances (compare Jer. xxxvi. 32).此外，这是不大可能阿莫斯不应该有增添了新的预言，那些发言的逗留期间，在北部的英国，当他一旦着手写下他的话语（比较哲第三十六32段） 。 If i.如果一。 1 be admitted as authentic, the most probable conclusion is that "two years before the earthquake" was originally the date for only a part of the book, perhaps for only the introductory speech in i. 1月被接纳为真确，最有可能的结论是， “前两年地震” ，原本的日期只是一个部分的书，也许只有在讲话中介绍一 2. 2 。
The reign of Jeroboam II.统治jeroboam二。 lasted forty-one years, according to II Kings, xiv.长达四十一年，根据第二的国王，十四。 23. 23 。 Though it can not be fixed with certainty, this much may be said, that its termination must be placed between 750 and 740 BC Marti ("Ency. Bibl." article. "Chronology," p. 797) fixes his reign between 782 and 743 BC The activity of Amos could hardly have coincided with the close of his reign.虽然它不能固定与肯定，这多少可以说，其终止必须放在之间的750和740公元前马蒂（ “ ency 。 bibl 。 ”文章“ 。年表” ，页797 ）修正了他的统治之间的782和743年的活动阿莫斯可能难有符合结束他的统治。 The fact alone that Isaiah's call can not have happened later than 740, while he so evidently draws on Amos' prophecies, is sufficient ground for placing Amos not later than 750.事实上，单说，以赛亚书的要求，不能发生不迟于740 ，而他显然是吸取了阿莫斯'的预言，是有足够的理由把阿莫斯不得迟于750 。
The Present Form of the Book.目前的形式，这本书。
The first indication that a distinction must be made between the prophecies of Amos and the book that bears his name is to be found in the narrative, vii.第一迹象表明，必须加以区分预言阿莫斯和图书事关他的名字是要发现在叙事，七。 10-17. 10月17日。 This is inserted after the third of five visions which form a connected series.这是后插入的三分之一，五愿景，形成了一系列连接。 The insertion in question is simply a comment on vii.插入的问题，简直是评论对七。 9, and contains the threat of the overthrow of Jeroboam and his house. 9 ，和包含的威胁推翻jeroboam ，他的房子。 It is mentioned in vii.这是中提到的七。 10 that Amos' boldness resulted in his expulsion from the northern kingdom. 10阿莫斯'的气魄，导致他被驱逐出英国北部。 It is not likely that Amos himself would have interrupted his series of addresses in this way.这是不太可能阿莫斯本人将中断他的一系列的地址，这样做的。 Moreover, he is not the narrator; another writer speaks of him in the third person.此外，他是不是叙述者;另一个作家说，他在第三人。 Hence it is clear that his book has not come to us exactly as he wrote it.因此很清楚，他的著作并没有来，我们正是因为他写的。 But, on the other hand, vii.但是，在另一方面，七。 10 et seq. 10条及以下各条。 must have been written soon after the event by a writer who had thoroughly trustworthy accounts of Amos.必须已书面后不久，事件是由一个作家谁彻底值得信赖的帐目，阿莫斯。 This is a fact of great importance.这是一个事实具有十分重要的意义。
Editorial and Later Additions.编辑和稍后补充。
The book is well arranged in its general features.这本书，以及安排在其一般特征。 There is in chaps.有在第一章。 i.我。 and ii.第一和第二。 a coherent series of judgments on sinful and unrepentant peoples, aimed particularly at Israel.一个连贯的一系列判断，罪孽深重和死不悔改的人民，特别针对以色列。 In chaps.在第一章。 vii.-ix. are the above-mentioned five visions; in chaps.是上述五个愿景;在章。 iii.-vi. a series of discourses, loosely connected, whose beginning and end can not be fixed with certainty.一连串的话语，松散的连接，其开头和结尾不能固定与肯定。 The same problem is presented in other prophetical books; the prophet himself would scarcely lay great stress on the separation of the single discourses when he wrote or dictated them.同样的问题是在其他prophetical书籍;先知本人将几乎奠定伟大的应力对分离的单一话语时，他写道：或支配他们。 There is no reason to doubt that this arrangement goes back to the first editors, working soon after the prophet's death or even delegated by him for this task.有没有理由怀疑，这样的安排可以追溯到第一编辑，工作后不久，先知的死亡或什至授予他为完成这项任务。 This does not preclude the possibility of later changes and additions.这并不排除可能性，后来修改和补充。 Since the investigations of Stade and Wellhausen, such changes have been assumed in increasing proportions.由于调查比赛和浩，这种变化已被假定在增加的比例。 The most complete and discriminating survey of those passages whose originality hitherto has been doubted is given by Cheyne ("Ency. Bibl." article "Amos").最完整的和歧视性统计调查结果显示，这些通道，其原创性一直被怀疑是由进益（ “ ency 。 bibl 。 ”条“阿莫斯” ） 。 They can be grouped under the following titles: (1) Passages widening the horizon of the book, so as to include the southern kingdom of Judah.他们可以分为以下几个题目： （ 1 ）通道，扩阔视野这本书，以便为包括英国南部的犹大。 (2) Additional predictions affirming a better future than the gloomy auguries of the old prophet. （ 2 ）额外的预测，肯定一个更美好的未来较悲观的auguries的老先知。 (3) Additions giving expression to the loftier and more spiritual theology of a later time. （ 3 ）增订条文，体现了崇高的精神和更加神学稍后的时间。 (4) Glosses and explanations based on an erroneous conception of the texts. （ 4 ）美化和解释的基础上，错误的观念文本。
(1) The chief passage of the first group is ii. （ 1 ）行政的通过，第一组是二。 4, etc., the denunciation of Judah in the series of judgments against the nations.四等，谴责犹大，在一系列的判决对联合国。 The same judgment against Edom in i.同时判决对益登科技在一 11 and 12 is perhaps also an addition, and the same has been surmised of the passage about Tyre in i. 11日和12或许也是此外，和同一直推测的通过，约在一轮胎 9. 9 。 The isolated verse i.孤立的一首诗 2, in which Zion is spoken of as the fixed seat of YHWH, is also doubtful, and the same is true of the address to Zion in vi. 2 ，在其中锡安是谈到作为固定的席位yhwh ，也令人怀疑，也是一样的地址，以锡安在六。 1, and the expression "like David" in vi. 1 ，表达“一样，大卫”在六。 5. 5 。
(2) The second group is represented by ix. （ 2 ）第二组的代表是九。 8-15, canceled by Stade, Wellhausen, Cornill, Nowack, Cheyne, and many others, as spurious. 8月15日，已取消比赛，浩， cornill ， nowack ，进益，和许多人一样，作为杂散。 These verses do not form a single whole, but are composed of different passages.这些诗并不构成一个单一的整体，但组成不同的通道。 Verses 10, 11, 12, 13, and 14 seem to be mere fragments or insertions in the context.韵文10 ， 11 ， 12 ， 13 ，和14似乎仅仅是片段或插入语境中的。 The last verse, which, by virtue of its inimitable originality, is unanimously ascribed to Amos, can not have formed the concluding verse of the book, but appears to have been the beginning of a new address.最后韵文，其中，凭借其独特的原创性，是一致归因于阿莫斯，不能形成结论新诗的书，但似乎已进入了一个新的地址。 If the verses 8-15 are to be taken in their entirety as a later addition, the original continuation must either have been lost through the mutilation of the manuscript, or have intentionally been stricken out on account of the too mournful survey of the future.如果诗是8月15日将要采取的整体作为一个后来此外，原来的延续必须要么已经失去了通过切割的手稿，或故意被受灾列于帐户的太哀痛的调查研究的未来。 The latter suggestion is improbable, because verse 7 would have been rejected for the same reason, and because in other passages (see verses 1-4) the most terrible predictions have been retained.后者的建议是难以琢磨的，因为诗7条将被拒绝出于同样的原因，因为在其他通道（见诗1月4日）最可怕的预言已被保留。 If, on the other hand, the conclusion had been lost in consequence of the mutilation and then supplied at hazard, a more uniform continuation would have been expected in place of such a rugged one, with its disjointed and disconnected sentences.如果，在另一方面，结论已失去了在后果的切割，然后在供应的危险，更均匀，继续将已预计在的地方，这样一个坚固的一，其脱节和断开句子。 The possibility remains that verses 8-15 are a repeated elaboration of the original conclusion.的可能性仍然是韵文8月15日是一个反复拟订原来的结论。 It is erroneous to consider verse 11, concerning the restoration of the fallen tabernacle of David, as a specifically Judaic prediction; it can only assume this character through the addition of verse 12, which regards the subjection of the vassals of Judah as an essential feature of such reestablishment.这是错误的考虑韵文11 ，关于恢复倒下幕的国宝，作为一个专门犹太预测;它只能承担这一特性，通过增补12首诗，其中关于隶属的vassals的犹大作为一个本质特征这样的重建。 The verse refers to the reestablishment of the united kingdom of Israel, founded by David and sundered after the death of Solomon.诗歌是指以重建美国，英国，以色列，成立由David和sundered去世后，所罗门。 Verses 8, 9, 11, 14, and 15 may possibly contain an original prediction directed, like vii.诗8 ， 9 ， 11 ， 14 ，和5月15日可能包含原来的预测指示，像七。 9, against the house of Jeroboam, and promising for the future the restoration of a united Israel, as pleasing to Jehovah.九，反对众议院jeroboam ，并许诺为将来恢复美国，以色列作为令人高兴的耶和华。 Of course, conclusive proof of this theory can no longer be secured, nor can the original text of such prediction be restored with reasonable certainty.当然，决定性的证据证明这一理论再也不能担保，也不能原文这种预测恢复与合理的确定性。
(3) The third group of additions are the doxologies iv. （ 3 ）第三组增补是doxologies四。 13, v. 8, ix. 13 ，五，八，九。 56, which invoke YHWH as the Creator and Ruler of the world. 56 ，其中引用yhwh作为创建者和统治者的世界。 While it is not impossible that they may have been written by Amos, the style of these additions indicates a much later period, possibly later than Deutero-Isaiah.同时，它也不是不可能，他们可能已被写的阿莫斯，作风，这些新增表明得多后期，可能不迟于deutero -以赛亚书。 Since all three passages interrupt the context, and iv.由于所有三个通道中断的背景下，四。 12 and v. 7 have inherent difficulties of their own, it may be suggested that the interpolator designed these doxologies to fill up gaps or illegible sentences in the ma