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■ 아모스 2장
1. 여호와께서 가라사대 모압의 서너 가지 죄로 인하여 내가 그 벌을 돌이키지 아니하리니 이는 저가 에돔 왕의 뼈를 불살라 회를 만들었음이라
Thus saith the Lord ; For three transgressions of Moab , and for four , I will not turn away the punishment thereof; because he burned the bones of the king of Edom into lime :
2. 내가 모압에 불을 보내리니 그리욧 궁궐들을 사르리라 모압이 요란함과 외침과 나팔 소리 중에서 죽을 것이라
But I will send a fire upon Moab , and it shall devour the palaces of Kerioth : and Moab shall die with tumult , with shouting , and with the sound of the trumpet :
3. 내가 그 중에서 재판장을 멸하며 방백들을 저와 함께 죽이리라 이는 여호와의 말씀이니라
And I will cut off the judge from the midst thereof, and will slay all the princes thereof with him, saith the Lord .
4. 여호와께서 가라사대 유다의 서너 가지 죄로 인하여 내가 그 벌을 돌이키지 아니하리니 이는 저희가 여호와의 율법을 멸시하며 그 율례를 지키지 아니하고 그 열조의 따라가던 거짓것에 미혹하였음이라
Thus saith the Lord ; For three transgressions of Judah , and for four , I will not turn away the punishment thereof; because they have despised the law of the Lord , and have not kept his commandments , and their lies caused them to err , after the which their fathers have walked :
5. 내가 유다에 불을 보내리니 예루살렘의 궁궐들을 사르리라
But I will send a fire upon Judah , and it shall devour the palaces of Jerusalem .
6. 여호와께서 가라사대 이스라엘의 서너 가지 죄로 인하여 내가 그 벌을 돌이키지 아니하리니 이는 저희가 은을 받고 의인을 팔며 신 한 켤레를 받고 궁핍한 자를 팔며
Thus saith the Lord ; For three transgressions of Israel , and for four , I will not turn away the punishment thereof; because they sold the righteous for silver , and the poor for a pair of shoes ;
7. 가난한 자의 머리에 있는 티끌을 탐내며 겸손한 자의 길을 굽게하며 부자가 한 젊은 여인에게 다녀서 나의 거룩한 이름을 더럽히며
That pant after the dust of the earth on the head of the poor , and turn aside the way of the meek : and a man and his father will go in unto the same maid , to profane my holy name :
8. 모든 단 옆에서 전당 잡은 옷 위에 누우며 저희 신의 전에서 벌금으로 얻은 포도주를 마심이니라
And they lay themselves down upon clothes laid to pledge by every altar , and they drink the wine of the condemned in the house of their god .
9. 내가 아모리 사람을 저희 앞에서 멸하였나니 그 키는 백향목 높이와 같고 강하기는 상수리나무 같으나 내가 그 위의 열매와 그 아래의 뿌리를 진멸하지 아니하였느냐
Yet destroyed I the Amorite before them, whose height was like the height of the cedars , and he was strong as the oaks ; yet I destroyed his fruit from above , and his roots from beneath.
10. 내가 너희를 애굽 땅에서 이끌어 내어 사십 년 동안 광야에서 인도하고 아모리 사람의 땅을 너희로 차지하게 하였고
Also I brought you up from the land of Egypt , and led you forty years through the wilderness , to possess the land of the Amorite .
11. 또 너희 아들 중에서 선지자를, 너희 청년 중에서 나시르 사람을 일으켰나니 이스라엘 자손들아 과연 그렇지 아니하냐 이는 여호와의 말씀이니라
And I raised up of your sons for prophets , and of your young men for Nazarites . Is it not even thus, O ye children of Israel ? saith the Lord .
12. 그러나 너희가 나시르 사람으로 포도주를 마시게 하며 또 선지자에게 명하여 예언하지 말라 하였느니라
But ye gave the Nazarites wine to drink ; and commanded the prophets , saying , Prophesy not.
13. 곡식 단을 가득히 실은 수레가 흙을 누름 같이 내가 너희 자리에 너희를 누르리니
Behold, I am pressed under you, as a cart is pressed that is full of sheaves .
14. 빨리 달음박질하는 자도 도망할 수 없으며 강한 자도 자기 힘을 낼 수 없으며 용사도 피할 수 없으며
Therefore the flight shall perish from the swift , and the strong shall not strengthen his force , neither shall the mighty deliver himself :
15. 활을 가진 자도 설 수 없으며 발이 빠른 자도 피할 수 없으며 말타는 자도 피할 수 없고
Neither shall he stand that handleth the bow ; and he that is swift of foot shall not deliver himself: neither shall he that rideth the horse deliver himself .
16. 용사 중에 굳센 자는 그 날에 벌거벗고야 도망하리라 이는 여호와의 말씀이니라
And he that is courageous among the mighty shall flee away naked in that day , saith the Lord .
■ 주석 보기
【암2:1 JFB】암2:1-16. Charges against Moab, Judah, and Lastly Israel, the Chief Subject of Amos' Prophecies.
1. burned … bones of … king of Edom into lime—When Jehoram of Israel, Jehoshaphat of Judah, and the king of Edom, combined against Mesha king of Moab, the latter failing in battle to break through to the king of Edom, took the oldest son of the latter and offered him as a burnt offering on the wall (왕하3:27) [Michaelis]. Thus, "king of Edom" is taken as the heir to the throne of Edom. But "his son" is rather the king of Moab's own son, whom the father offered to Molech [Josephus, Antiquities, 9.3]. Thus the reference here in Amos is not to that fact, but to the revenge which probably the king of Moab took on the king of Edom, when the forces of Israel and Judah had retired after their successful campaign against Moab, leaving Edom without allies. The Hebrew tradition is that Moab in revenge tore from their grave and burned the bones of the king of Edom, the ally of Jehoram and Jehoshaphat, who was already buried. Probably the "burning of the bones" means, "he burned the king of Edom alive, reducing his very bones to lime" [Maurer].
【암2:1 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).
【암2:1 MHCC】The evil passions of the heart break out in various forms; but the Lord looks to our motives, as well as our conduct. Those that deal cruelly, shall be cruelly dealt with. Other nations were reckoned with for injuries done to men; Judah is reckoned with for dishonour done to God. Judah despised the law of the Lord; and he justly gave them up to strong delusion; nor was it any excuse for their sin, that they were the lies, the idols, after which their fathers walked. The worst abominations and most grievous oppressions have been committed by some of the professed worshippers of the Lord. Such conduct leads many to unbelief and vile idolatry.
【암2:2 JFB】2. Kirioth—the chief city of Moab, called also Kir-Moab (사15:1). The form is plural here, as including both the acropolis and town itself (see 렘48:24, 41, Margin).
die with tumult—that is, amid the tumult of battle (호10:14).
【암2:3 JFB】3. the judge—the chief magistrate, the supreme source of justice. "King" not being used, it seems likely a change of government had before this time substituted for kings, supreme judges.
【암2:4 JFB】4. From foreign kingdoms he passes to Judah and Israel, lest it should be said, he was strenuous in denouncing sins abroad, but connived at those of his own nation. Judah's guilt differs from that of all the others, in that it was directly against God, not merely against man. Also because Judah's sin was wilful and wittingly against light and knowledge.
law—the Mosaic code in general.
commandments—or statutes, the ceremonies and civil laws.
their lies—their lying idols (시40:4; 렘16:19), from which they drew false hopes. The order is to be observed. The Jews first cast off the divine law, then fall into lying errors; God thus visiting them with a righteous retribution (롬1:25, 26, 28; 살후2:11, 12). The pretext of a good intention is hereby refuted: the "lies" that mislead them are "their (own) lies" [Calvin].
after … which their fathers … walked—We are not to follow the fathers in error, but must follow the word of God alone. It was an aggravation of the Jews' sin that it was not confined to preceding generations; the sins of the sons rivalled those of their fathers (마23:32; 행7:51) [Calvin].
【암2:5 JFB】5. a fire—Nebuchadnezzar.
【암2:6 JFB】6. Israel—the ten tribes, the main subject of Amos' prophecies.
sold the righteous—Israel's judges for a bribe are induced to condemn in judgment him who has a righteous cause; in violation of 신16:19.
the poor for a pair of shoes—literally, "sandals" of wood, secured on the foot by leather straps; less valuable than shoes. Compare the same phrase, for "the most paltry bribe," 암8:6; 겔13:19; Joe 3:3. They were not driven by poverty to such a sin; beginning with suffering themselves to be tempted by a large bribe, they at last are so reckless of all shame as to prostitute justice for the merest trifle. Amos convicts them of injustice, incestuous unchastity, and oppression first, as these were so notorious that they could not deny them, before he proceeds to reprove their contempt of God, which they would have denied on the ground that they worshipped God in the form of the calves.
【암2:7 JFB】7. pant after … dust of … earth on … head of … poor—that is, eagerly thirst for this object, by their oppression to prostrate the poor so as to cast the dust on their heads in mourning on the earth (compare 삼하1:2; 욥2:12; 겔27:30).
turn aside … way of … meek—pervert their cause (암5:12; 욥24:4 [Grotius]; 사10:2).
a man and his father—a crime "not so much as named among the Gentiles" (고전5:1). When God's people sin in the face of light, they often fall lower than even those who know not God.
go in unto the same maid—from 암2:8 it seems likely "the damsel" meant is one of the prostitutes attached to the idol Astarte's temple: prostitution being part of her filthy worship.
to profane my … name—Israel in such abominations, as it were, designedly seeks to insult God.
【암2:8 JFB】8. lay themselves … upon clothes laid to pledge—the outer garment, which 출22:25-27 ordered to be restored to the poor man before sunset, as being his only covering. It aggravated the crime that they lay on these clothes in an idol temple.
by every altar—They partook in a recumbent posture of their idolatrous feasts; the ancients being in the habit of reclining at full length in eating, the upper part of the body resting on the left elbow, not sitting as we do.
drink … wine of the condemned—that is, wine bought with the money of those whom they unjustly fined.
【암2:9 JFB】9. Yet—My former benefits to you heighten your ingratitude.
the Amorite—the most powerful of all the Canaanite nations, and therefore put for them all (창15:16; 48:22; 신1:20; 수7:7).
height … like … cedars—(민13:32, 33).
destroyed his fruit … above … roots … beneath—that is, destroyed him utterly (욥18:16; 겔17:9; 말4:1).
【암2:9 MHCC】We need often to be reminded of the mercies we have received; which add much to the evil of the sins we have committed. They had helps for their souls, which taught them how to make good use of their earthly enjoyments, and were therefore more valuable. Faithful ministers are great blessings to any people; but it is God that raises them up to be so. Sinners' own consciences will witness that he has not been wanting to them in the means of grace. They did what they could to lead believers aside. Satan and his agents are busy to corrupt the minds of young people who look heavenward; they overcome many by drawing them to the love of mirth and pleasure, and into drinking company. Multitudes of young men who bade fair as professors of religion, have erred through strong drink, and have been undone for ever. The Lord complains of sin, especially the sins of his professing people, as a burden to him. And though his long-suffering be tired, his power is not, and so the sinner will find to his cost. When men reject God's word, adding obstinacy to sin, and this becomes the general character of a people, they will be given up to misery, notwithstanding all their boasted power and resources. May we then humble ourselves before the Lord, for all our ingratitude and unfaithfulness.
【암2:10 JFB】10. brought you up from … Egypt—"brought up" is the phrase, as Egypt was low and flat, and Canaan hilly.
to possess the land of the Amorite—The Amorites strictly occupied both sides of the Jordan and the mountains afterward possessed by Judah; but they here, as in 암2:9, stand for all the Canaanites. God kept Israel forty years in the wilderness, which tended to discipline them in His statutes, so as to be the better fitted for entering on the possession of Canaan.
【암2:11 JFB】11. Additional obligations under which Israel lay to God; the prophets and Nazarites, appointed by Him, to furnish religious instruction and examples of holy self-restraint.
of your young men—It was a specimen of Israel's highly favored state, that, of the class most addicted to pleasures, God chose those who by a solemn vow bound themselves to abstinence from all produce of the vine, and from all ceremonial and moral defilement. The Nazarite was not to shave (민6:2, &c.). God left nothing undone to secure the purity of their worship and their faithfulness to it (애4:7). The same comes from a Hebrew root, nazar, "to set apart." Samson, Samuel, and John the Baptist were Nazarites.
Is it not even thus—Will any of you dare to deny it is so?
【암2:12 JFB】12. Ye so despised these My favors, as to tempt the Nazarite to break his vow; and forbade the prophets prophesying (사30:10). So Amaziah forbade Amos (암7:12, 13, 14).
【암2:13 JFB】13. I am pressed under you—so Calvin (Compare 사1:14). The Margin translates actively, "I will depress your place," that is, "I will make it narrow," a metaphor for afflicting a people; the opposite of enlarging, that is, relieving (시4:1; 잠4:12). Maurer translates, "I will press you down" (not as Margin, "your place"; so the Hebrew,욥40:12; or 암2:7 in Hebrew text). Amos, as a shepherd, appropriately draws his similes from rustic scenes.
【암2:14 JFB】14. flight shall perish from … swift—Even the swift shall not be able to escape.
strong shall not strengthen his force—that is, shall not be able to use his strength.
himself—literally, "his life."
※ 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.