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■ 아모스 1장
1. 유다 왕 웃시야의 시대 곧 이스라엘 왕 요아스의 아들 여로보암의 시대의 지진 전 이년에 드고아 목자 중 아모스가 이스라엘에 대하여 묵시 받은 말씀이라
The words of Amos , who was among the herdmen of Tekoa , which he saw concerning Israel in the days of Uzziah king of Judah , and in the days of Jeroboam the son of Joash king of Israel , two years before the earthquake .
2. 저가 가로되 여호와께서 시온에서부터 부르짖으시며 예루살렘에서부터 음성을 발하시리니 목자의 초장이 애통하며 갈멜 산 꼭대기가 마르리로다
And he said , The Lord will roar from Zion , and utter his voice from Jerusalem ; and the habitations of the shepherds shall mourn , and the top of Carmel shall wither .
3. 여호와께서 가라사대 다메섹의 서너 가지 죄로 인하여 내가 그 벌을 돌이키지 아니하리니 이는 저희가 철 타작기로 타작하듯 길르앗을 압박하였음이라
Thus saith the Lord ; For three transgressions of Damascus , and for four , I will not turn away the punishment thereof; because they have threshed Gilead with threshing instruments of iron :
4. 내가 하사엘의 집에 불을 보내리니 벤하닷의 궁궐들을 사르리라
But I will send a fire into the house of Hazael , which shall devour the palaces of Ben–hadad .
5. 내가 다메섹 빗장을 꺾으며 아웬 골짜기에서 그 거민을 끊으며 벧에던에서 홀 잡은 자를 끊으리니 아람 백성이 사로잡혀 길에 이르리라 이는 여호와의 말씀이니라
I will break also the bar of Damascus , and cut off the inhabitant from the plain of Aven , and him that holdeth the sceptre from the house of Eden : and the people of Syria shall go into captivity unto Kir , saith the Lord .
6. 여호와께서 가라사대 가사의 서너 가지 죄로 인하여 내가 그 벌을 돌이키지 아니하리니 이는 저희가 모든 사로잡은 자를 끌어 에돔에 붙였음이라
Thus saith the Lord ; For three transgressions of Gaza , and for four , I will not turn away the punishment thereof; because they carried away captive the whole captivity , to deliver them up to Edom :
7. 내가 가사 성에 불을 보내리니 그 궁궐들을 사르리라
But I will send a fire on the wall of Gaza , which shall devour the palaces thereof:
8. 내가 또 아스돗에서 그 거민과 아스글론에서 홀 잡은 자를 끊고 또 손을 돌이켜 에그론을 치리니 블레셋의 남아 있는 자가 멸망하리라 이는 주 여호와의 말씀이니라
And I will cut off the inhabitant from Ashdod , and him that holdeth the sceptre from Ashkelon , and I will turn mine hand against Ekron : and the remnant of the Philistines shall perish , saith the Lord God .
9. 여호와께서 가라사대 두로의 서너 가지 죄로 인하여 내가 그 벌을 돌이키지 아니하리니 이는 저희가 그 형제의 계약을 기억지 아니하고 모든 사로잡은 자를 에돔에 붙였음이라
Thus saith the Lord ; For three transgressions of Tyrus , and for four , I will not turn away the punishment thereof; because they delivered up the whole captivity to Edom , and remembered not the brotherly covenant :
10. 내가 두로 성에 불을 보내리니 그 궁궐들을 사르리라
But I will send a fire on the wall of Tyrus , which shall devour the palaces thereof.
11. 여호와께서 가라사대 에돔의 서너 가지 죄로 인하여 내가 그 벌을 돌이키지 아니하리니 이는 저가 칼로 그 형제를 쫓아가며 긍휼을 버리며 노가 항상 맹렬하며 분을 끝없이 품었음이라
Thus saith the Lord ; For three transgressions of Edom , and for four , I will not turn away the punishment thereof; because he did pursue his brother with the sword , and did cast off all pity , and his anger did tear perpetually , and he kept his wrath for ever :
12. 내가 데만에 불을 보내리니 보스라의 궁궐들을 사르리라
But I will send a fire upon Teman , which shall devour the palaces of Bozrah .
13. 여호와께서 가라사대 암몬 자손의 서너 가지 죄로 인하여 내가 그 벌을 돌이키지 아니하리니 이는 저희가 자기 지경을 넓히고자 하여 길르앗의 아이 밴 여인의 배를 갈랐음이니라
Thus saith the Lord ; For three transgressions of the children of Ammon , and for four , I will not turn away the punishment thereof; because they have ripped up the women with child of Gilead , that they might enlarge their border :
14. 내가 랍바 성에 불을 놓아 그 궁궐들을 사르되 전쟁의 날에 외침과 회리바람 날에 폭풍으로 할 것이며
But I will kindle a fire in the wall of Rabbah , and it shall devour the palaces thereof, with shouting in the day of battle , with a tempest in the day of the whirlwind :
15. 저희의 왕은 그 방백들과 함께 사로잡혀 가리라 이는 여호와의 말씀이니라
And their king shall go into captivity , he and his princes together , saith the Lord .
■ 주석 보기
【암1:1 JFB】암1:1-15. God's Judgments on Syria, Philistia, Tyre, Edom, and Ammon.
1. The words of Amos—that is, Amos' oracular communications. A heading found only in 렘1:1.
among the herdmen—rather, "shepherds"; both owning and tending sheep; from an Arabic root, "to mark with pricks," namely, to select the best among a species of sheep and goats ill-shapen and short-footed (as others explain the name from an Arabic root), but distinguished by their wool [Maurer]. God chooses "the weak things of the world to confound the mighty," and makes a humble shepherd reprove the arrogance of Israel and her king arising from prosperity (compare 삼상17:40).
which he saw—in supernatural vision (사1:1).
two years before the earthquake—mentioned in Z전14:5. The earthquake occurred in Uzziah's reign, at the time of his being stricken with leprosy for usurping the priest's functions [Josephus, Antiquities, 9:10.4]. This clause must have been inserted by Ezra and the compilers of the Jewish canon.
【암1:1 CWC】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. He was contemporary with Hosea for a while, though the latter prophesied longer than he.
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.
These messages are succeeded by one to Judah (2:4, 5) while the remainder of the book is concerned with Israel.
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). This sin is greed (6), lust (7) and oppression (8). The marginal references frequently give the meaning of expressions in the prophets. Compare 출22:26 with verse 8 for example, and 렘11:21 with verse 12.
God will press them as a cart full of sheaves presseth the ground (2:13, R. v.). In other words none shall escape the Assyrian hosts when they come down against them (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).
When God says, "You only have I known," etc., (2), He means what is expressed in 신7:6, Psalm 147: 19, 20, and other places. Israel's punishment is proportioned to her privilege, Amos prophesied because he could not do otherwise, is practically the interpretation of verses 3-8. 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).
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).
Messages of this character continue till the seventh chapter when a series of visions begins.
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).
And yet notice the conclusion of the last message growing out of the vision of the Lord beside the altar (9:8, 9). He will not "utterly destroy." He will sift Israel "among all nations" as He has been doing all these centuries, but only the chaff will be destroyed.
This thought is amplified m the epilogue of the book (9:11-15), where the prophet definitely 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).
【암1:1 MHCC】Judgments against the Syrians, Philistines, Tyrians, Edomites, and Ammonites.
—GOD employed a shepherd, a herdsman, to reprove and warn the people. Those to whom God gives abilities for his services, ought not to be despised for their origin, or their employment. Judgments are denounced against the neighbouring nations, the oppressors of God's people. The number of transgressions does not here mean that exact number, but many: they had filled the measure of their sins, and were ripe for vengeance. The method in dealing with these nations is, in part, the same, yet in each there is something peculiar. In all ages this bitterness has been shown against the Lord's people. When the Lord reckons with his enemies, how tremendous are his judgments!
【암1:2 JFB】2. will roar—as a lion (Joe 3:16). Whereas Jehovah is there represented roaring in Israel's behalf, here He roars against her (compare 시18:13; 렘25:30).
from Zion … Jerusalem—the seat of the theocracy, from which ye have revolted; not from Dan and Beth-el, the seat of your idolatrous worship of the calves.
habitations … mourn—poetical personification. Their inhabitants shall mourn, imparting a sadness to the very habitations.
Carmel—the mountain promontory north of Israel, in Asher, abounding in rich pastures, olives, and vines. The name is the symbol of fertility. When Carmel itself "withers," how utter the desolation! (아7:5; 사33:9; 35:2; 렘50:19; 나1:4).
【암1:3 JFB】3. Here begins a series of threatenings of vengeance against six other states, followed by one against Judah, and ending with one against Israel, with whom the rest of the prophecy is occupied. The eight predictions are in symmetrical stanzas, each prefaced by "Thus saith the Lord." Beginning with the sin of others, which Israel would be ready enough to recognize, he proceeds to bring home to Israel her own guilt. Israel must not think hereafter, because she sees others visited similarly to herself, that such judgments are matters of chance; nay, they are divinely foreseen and foreordered, and are confirmations of the truth that God will not clear the guilty. If God spares not the nations that know not the truth, how much less Israel that sins wilfully (Lu 12:47, 48; 약4:17)!
for three transgressions … and for four—If Damascus had only sinned once or twice, I would have spared them, but since, after having been so often pardoned, they still persevere so continually, I will no longer "turn away" their punishment. The Hebrew is simply, "I will not reverse it," namely, the sentence of punishment which follows; the negative expression implies more than it expresses; that is, "I will most surely execute it"; God's fulfilment of His threats being more awful than human language can express. "Three and four" imply sin multiplied on sin (compare 출20:5; 잠30:15, 18, 21; "six and seven," 욥5:19; "once and twice," 욥33:14; "twice and thrice," Margin; "oftentimes," English Version,욥33:29; "seven and also eight," 전11:2). There may be also a reference to seven, the product of three and four added; seven expressing the full completion of the measure of their guilt (레26:18, 21, 24; compare 마23:32).
threshed—the very term used of the Syrian king Hazael's oppression of Israel under Jehu and Jehoahaz (왕하10:32, 33; 13:7). The victims were thrown before the threshing sledges, the teeth of which tore their bodies. So David to Ammon (삼하12:31; compare 사28:27).
【암1:4 JFB】4. Hazael … Ben-hadad—A black marble obelisk found in the central palace of Nimroud, and now in the British Museum, is inscribed with the names of Hazael and Ben-hadad of Syria, as well as Jehu of Israel, mentioned as tributaries of "Shalmanubar," king of Assyria. The kind of tribute from Jehu is mentioned: gold, pearls, precious oil, &c. [G. V. Smith]. The Ben-hadad here is the son of Hazael (왕하13:3), not the Ben-hadad supplanted and slain by Hazael (왕하8:7, 15). The phrase, "I will send a fire," that is, the flame of war (시78:63), occurs also in 암1:7, 10, 12, 14, and 암2:2, 5; 렘49:27; 호8:14.
【암1:5 JFB】5. bar of Damascus—that is, the bar of its gates (compare 렘51:30).
the inhabitant—singular for plural, "inhabitants." Henderson, because of the parallel, "him that holdeth the scepter," translates, "the ruler." But the parallelism is that of one clause complementing the other, "the inhabitant" or subject here answering to "him that holdeth the scepter" or ruler there, both ruler and subject alike being cut off.
Aven—the same as Oon or Un, a delightful valley, four hours' journey from Damascus, towards the desert. Proverbial in the East as a place of delight [Josephus Abassus]. It is here parallel to "Eden," which also means "pleasantness"; situated at Lebanon. As Josephus Abassus is a doubtful authority, perhaps the reference may be rather to the valley between Lebanon and Anti-Lebanon, called El-Bekaa, where are the ruins of the Baal-bek temple of the sun; so the Septuagint renders it On, the same name as the city in Egypt bears, dedicated to the sun-worship (창41:45; Heliopolis, "the city of the sun," 겔30:17, Margin). It is termed by Amos "the valley of Aven," or "vanity," from the worship of idols in it.
Kir—a region subject to Assyria (사22:6) in Iberia, the same as that called now in Armenian Kur, lying by the river Cyrus which empties itself into the Caspian Sea. Tiglath-pileser fulfilled this prophecy when Ahaz applied for help to him against Rezin king of Syria, and the Assyrian king took Damascus, slew Rezin, and carried away its people captive to Kir.
【암1:6 JFB】6. Gaza—the southernmost of the five capitals of the five divisions of Philistia, and the key to Palestine on the south: hence put for the whole Philistine nation. Uzziah commenced the fulfilment of this prophecy (see 대하26:6).
because they carried away … the whole captivity—that is, they left none. Compare with the phrase here, 렘13:19, "Judah … carried captive all of it … wholly carried away." Under Jehoram already the Philistines had carried away all the substance of the king of Judah, and his wives and his sons, "so that there was never a son left to him, save Jehoahaz"; and after Amos' time (if the reference includes the future, which to the prophet's eye is as if already done), under Ahaz (대하28:18), they seized on all the cities and villages of the low country and south of Judah.
to deliver them up to Edom—Judah's bitterest foe; as slaves (암1:9; compare Joe 3:1, 3, 6). Grotius refers it to the fact (사16:4) that on Sennacherib's invasion of Judah, many fled for refuge to neighboring countries; the Philistines, instead of hospitably sheltering the refugees, sold them, as if captives in war, to their enemies, the Idumeans.
【암1:7 JFB】7. fire—that is, the flame of war (민21:28; 사26:11). Hezekiah fulfilled the prophecy, smiting the Philistines unto Gaza (왕하18:8). Foretold also by 사14:29, 31.
【암1:8 JFB】8. Ashdod, &c.—Gath alone is not mentioned of the five chief Philistine cities. It had already been subdued by David; and it, as well as Ashdod, was taken by Uzziah (대하26:6). Gath perhaps had lost its position as one of the five primary cities before Amos uttered this prophecy, whence arose his omission of it. So 습2:4, 5. Compare 렘47:4; 겔25:16. Subsequently to the subjugation of the Philistines by Uzziah, and then by Hezekiah, they were reduced by Psammetichus of Egypt, Nebuchadnezzar, the Persians, Alexander, and lastly the Asmoneans.
【암1:9 JFB】9. Tyrus … delivered up the … captivity to Edom—the same charge as against the Philistines (암1:6).
remembered not the brotherly covenant—the league of Hiram of Tyre with David and Solomon, the former supplying cedars for the building of the temple and king's house in return for oil and corn (삼하5:11; 왕상5:2-6; 9:11-14, 27; 10-22; 대상14:1; 대하8:18; 9:10).
【암1:10 JFB】10. fire—(Compare 암1:4, 7; 사23:1-18; 겔26:1-28:26). Many parts of Tyre were burnt by fiery missiles of the Chaldeans under Nebuchadnezzar. Alexander of Macedon subsequently overthrew it.
【암1:11 JFB】11. Edom … did pursue his brother—(사34:5). The chief aggravation to Edom's violence against Israel was that they both came from the same parents, Isaac and Rebekah (compare 창25:24-26; 신23:7, 8; Ob 10, 12; 말1:2).
cast off all pity—literally, "destroy compassions," that is, did suppress all the natural feeling of pity for a brother in distress.
his wrath for ever—As Esau kept up his grudge against Jacob, for having twice supplanted him, namely, as to the birthright and the blessing (창27:41), so Esau's posterity against Israel (민20:14, 21). Edom first showed his spite in not letting Israel pass through his borders when coming from the wilderness, but threatening to "come out against him with the sword"; next, when the Syrians attacked Jerusalem under Ahaz (compare 대하28:17, with 왕하16:5); next, when Nebuchadnezzar assailed Jerusalem (시137:7, 8). In each case Edom chose the day of Israel's calamity for venting his grudge. This is the point of Edom's guilt dwelt on in Ob 10-13. God punishes the children, not for the sin of their fathers, but for their own filling up the measure of their fathers' guilt, as children generally follow in the steps of, and even exceed, their fathers' guilt (compare 출20:5).
【암1:12 JFB】12. Teman—a city of Edom, called from a grandson of Esau (창36:11, 15; Ob 8, 9); situated five miles from Petra; south of the present Wady Musa. Its people were famed for wisdom (렘49:7).
Bozrah—a city of Edom (사63:1). Selah or Petra is not mentioned, as it had been overthrown by Amaziah (왕하14:7).
【암1:13 JFB】13. Ammon—The Ammonites under Nahash attacked Jabesh-gilead and refused to accept the offer of the latter to save them, unless the Jabesh-gileadites would put out all their right eyes (삼상11:1, &c.). Saul rescued Jabesh-gilead. The Ammonites joined the Chaldeans in their invasion of Judea for the sake of plunder.
ripped up … women with-child—as Hazael of Syria also did (왕하8:12; compare 호13:16). Ammon's object in this cruel act was to leave Israel without "heir," so as to seize on Israel's inheritance (렘49:1).
【암1:14 JFB】14. Rabbah—the capital of Ammon: meaning "the Great." Distinct from Rabbah of Moab. Called Philadelphia, afterwards, from Ptolemy Philadelphus.
tempest—that is, with an onset swift, sudden, and resistless as a hurricane.
day of the whirlwind—parallel to "the day of battle"; therefore meaning "the day of the foe's tumultuous assault."
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.