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■ 아모스 4장
1. 사마리아 산에 거하는 바산 암소들아 이 말을 들으라 너희는 가난한 자를 학대하며 궁핍한 자를 압제하며 가장에게 이르기를 술을 가져다가 우리로 마시게 하라 하는도다
Hear this word , ye kine of Bashan , that are in the mountain of Samaria , which oppress the poor , which crush the needy , which say to their masters , Bring , and let us drink .
2. 주 여호와께서 자기의 거룩함을 가리켜 맹세하시되 때가 너희에게 임할지라 사람이 갈고리로 너희를 끌어가며 낚시로 너희의 남은 자들을 그리하리라
The Lord God hath sworn by his holiness , that, lo, the days shall come upon you, that he will take you away with hooks , and your posterity with fishhooks .
3. 너희가 성 무너진 데로 말미암아 각기 앞으로 바로 나가서 하르몬에 던지우리라 이는 여호와의 말씀이니라
And ye shall go out at the breaches , every cow at that which is before her; and ye shall cast them into the palace , saith the Lord .
4. 너희는 벧엘에 가서 범죄하며 길갈에 가서 죄를 더하며 아침마다 너희 희생을, 삼 일 마다 너희 십일조를 드리며
Come to Beth–el , and transgress ; at Gilgal multiply transgression ; and bring your sacrifices every morning , and your tithes after three years :
5. 누룩 넣은 것을 불살라 수은제로 드리며 낙헌제를 소리내어 광포하려무나 이스라엘 자손들아 이것이 너희의 기뻐하는 바니라 이는 주 여호와의 말씀이니라
And offer a sacrifice of thanksgiving with leaven , and proclaim and publish the free offerings : for this liketh you, O ye children of Israel , saith the Lord God .
6. 또 내가 너희 모든 성읍에서 너희 이를 한가하게 하며 너희 각처에서 양식이 떨어지게 하였으나 너희가 내게로 돌아오지 아니하였느니라 이는 여호와의 말씀이니라
And I also have given you cleanness of teeth in all your cities , and want of bread in all your places : yet have ye not returned unto me, saith the Lord .
7. 또 추수하기 석 달 전에 내가 너희에게 비를 멈추어 어떤 성읍에는 내리고 어떤 성읍에는 내리지 않게 하였더니 땅 한 부분은 비를 얻고 한 부분은 비를 얻지 못하여 말랐으매
And also I have withholden the rain from you, when there were yet three months to the harvest : and I caused it to rain upon one city , and caused it not to rain upon another city : one piece was rained upon, and the piece whereupon it rained not withered .
8. 두세 성읍 사람이 어떤 성읍으로 비틀거리며 물을 마시러 가서 만족히 마시지 못하였으나 너희가 내게로 돌아오지 아니하였느니라 이는 여호와의 말씀이니라
So two or three cities wandered unto one city , to drink water ; but they were not satisfied : yet have ye not returned unto me, saith the Lord .
9. 내가 풍재와 깜부기 재앙으로 너희를 쳤으며 팟종이로 너희의 많은 동산과 포도원과 무화과나무와 감람나무를 다 먹게 하였으나 너희가 내게로 돌아오지 아니하였느니라 이는 여호와의 말씀이니라
I have smitten you with blasting and mildew : when your gardens and your vineyards and your fig trees and your olive trees increased , the palmerworm devoured them: yet have ye not returned unto me, saith the Lord .
10. 내가 너희 중에 염병이 임하게 하기를 애굽에서 한 것처럼 하였으며 칼로 너희 청년들을 죽엿으며 너희 말들을 노략하게 하며 너희 진의 악취로 코를 찌르게 하였으나 너희가 내게로 돌아오지 아니하였느니라 이는 여호와의 말씀이니라
I have sent among you the pestilence after the manner of Egypt : your young men have I slain with the sword , and have taken away your horses ; and I have made the stink of your camps to come up unto your nostrils : yet have ye not returned unto me, saith the Lord .
11. 내가 너희 중의 성읍 무너뜨리기를 하나님 내가 소돔과 고모라를 무너뜨림 같이 하였으므로 너희가 불 붙는 가운데서 빼낸 나무 조각 같이 되었으나 너희가 내게로 돌아오지 아니하였느니라 이는 여호와의 말씀이니라
I have overthrown some of you, as God overthrew Sodom and Gomorrah , and ye were as a firebrand plucked out of the burning : yet have ye not returned unto me, saith the Lord .
12. 그러므로 이스라엘아 내가 이와 같이 네게 행하리라 내가 이것을 네게 행하리니 이스라엘아 네 하나님 만나기를 예비하라
Therefore thus will I do unto thee, O Israel : and because I will do this unto thee, prepare to meet thy God , O Israel .
13. 대저 산들을 지으며 바람을 창조하며 자기 뜻을 사람에게 보이며 아침을 어둡게 하며 땅의 높은 데를 밟는 자는 그 이름이 만군의 하나님 여호와니라
For, lo, he that formeth the mountains , and createth the wind , and declareth unto man what is his thought , that maketh the morning darkness , and treadeth upon the high places of the earth , The Lord , The God of hosts , is his name .
■ 주석 보기
【암4:1 JFB】암4:1-13. Denunciation of Israel's Nobles for Oppression; and of the Whole Nation for Idolatry; and for Their Being Unreformed Even by God's Judgments: Therefore They MustPrepare for the Last and Worst Judgment of All.
1. kine of Bashan—fat and wanton cattle such as the rich pasture of Bashan (east of Jordan, between Hermon and Gilead) was famed for (신32:14; 시22:12; 겔39:18). Figurative for those luxurious nobles mentioned, 암3:9, 10, 12, 15. The feminine, kine, or cows, not bulls, expresses their effeminacy. This accounts for masculine forms in the Hebrew being intermixed with feminine; the latter being figurative, the former the real persons meant.
say to their masters—that is, to their king, with whom the princes indulged in potations (호7:5), and whom here they importune for more wine. "Bring" is singular, in the Hebrew implying that one "master" alone is meant.
【암4:1 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).
【암4:1 MHCC】What is got by extortion is commonly used to provide for the flesh, and to fulfil the lusts thereof. What is got by oppression cannot be enjoyed with satisfaction. How miserable are those whose confidence in unscriptural observances only prove that they believe a lie! Let us see to it that our faith, hope, and worship, are warranted by the Divine word.
【암4:2 JFB】2. The Lord—the same Hebrew as "masters" (암4:1). Israel's nobles say to their master or lord, Bring us drink: but "the Lord" of him and them "hath sworn," &c.
by his holiness—which binds Him to punish the guilty (시89:35).
he will take yon away—that is God by the instrumentality of the enemy.
with hooks—literally, "thorns" (compare 대하33:11). As fish are taken out of the water by hooks, so the Israelites are to be taken out of their cities by the enemy (겔29:4; compare 욥41:1, 2; 렘16:16; 합1:15). The image is the more appropriate, as anciently captives were led by their conquerors by a hook made to pass through the nose (왕하19:28), as is to be seen in the Assyrian remains.
【암4:3 JFB】3. go out at the breaches—namely, of the city walls broken by the enemy.
every cow at that which is before her—figurative for the once luxurious nobles (compare "kine of Bashan," 암4:1) shall go out each one right before her; not through the gates, but each at the breach before him, not turning to the right or left, apart from one another.
ye shall cast them into the palace—"them," that is, "your posterity," from 암4:2. You yourselves shall escape through the breaches, after having cast your little children into the palace, so as not to see their destruction, and to escape the more quickly. Rather, "ye shall cast yourselves into the palace," so as to escape from it out of the city [Calvin]. The palace, the scene of the princes' riots (암3:10, 15; 4:1), is to be the scene of their ignominious flight. Compare in the similar case of Jerusalem's capture, the king's escape by way of the palace, through a breach in the wall (겔12:5, 12). Gesenius translates, "Ye shall be cast (as captives) into the (enemy's) stronghold"; in this view, the enemy's stronghold is called "palace," in retributive contrast to the "palaces" of Israel's nobles, the store houses of their robberies (암3:10).
【암4:4 JFB】4. God gives them up to their self-willed idolatry, that they may see how unable their idols are to save them from their coming calamities. So 겔20:39.
Beth-el—(암3:14).
Gilgal—(호4:15; 9:15; 12:11).
sacrifices every morning—as commanded in the law (민28:3, 4). They imitated the letter, while violating by calf-worship the spirit, of the Jerusalem temple-worship.
after three years—every third year; literally, "after three (years of) days" (that is, the fullest complement of days, or a year); "after three full years." Compare 레25:20; 유17:10, and "the days" for the years,Joe 1:2. So a month of days is used for a full month, wanting no day to complete it (창29:14, Margin;민11:20, 21). The Israelites here also kept to the letter of the law in bringing in the tithes of their increase every third year (신14:28; 26:12).
【암4:5 JFB】5. offer—literally, "burn incense"; that is, "offer a sacrifice of thanksgiving with burnt incense and with leavened bread." The frankincense was laid on the meat offering, and taken by the priest from it to burn on the altar (레2:1, 2, 8-11). Though unleavened cakes were to accompany the peace offering sacrifice of animals, leavened bread was also commanded (레7:12, 13), but not as a "meat offering" (레2:11).
this liketh you—that is, this is what ye like.
【암4:6 JFB】6-11. Jehovah details His several chastisements inflicted with a view to reclaiming them: but adds to each the same sad result, "yet have ye not returned unto Me" (사9:13; 렘5:3; 호7:10); the monotonous repetition of the same burden marking their pitiable obstinacy.
cleanness of teeth—explained by the parallel, "want of bread." The famine alluded to is that mentioned in 왕하8:1 [Grotius]. Where there is no food to masticate, the teeth are free from uncleanness, but it is the cleanness of want. Compare 잠14:4, "Where no oxen are, the crib is clean." So spiritually, where all is outwardly smooth and clean, it is often because there is no solid religion. Better fighting and fears with real piety, than peace and respectable decorum without spiritual life.
【암4:6 MHCC】See the folly of carnal hearts; they wander from one creature to another, seeking for something to satisfy, and labour for that which satisfies not; yet, after all, they will not incline their ear to Him in whom they might find all they can want. Preaching the gospel is as rain, and every thing withers where this rain is wanting. It were well if people were as wise for their souls as they are for their bodies; and, when they have not this rain near, would go and seek it where it is to be had. As the Israelites persisted in rebellion and idolatry, the Lord was coming against them as an adversary. Ere long, we must meet our God in judgment; but we shall not be able to stand before him, if he tries us according to our doings. If we would prepare to meet our God with comfort, at the awful period of his coming, we must now meet him in Christ Jesus, the eternal Son of the Father, who came to save lost sinners. We must seek him while he is to be found.
【암4:7 JFB】7. withholden … rain … three months to … harvest—the time when rain was most needed, and when usually "the latter rain" fell, namely, in spring, the latter half of February, and the whole of March and April (호6:3; Joe 2:23). The drought meant is that mentioned in 왕상17:1 [Grotius].
rain upon one city … not … upon another—Any rain that fell was only partial.
【암4:8 JFB】8. three cities wandered—that is, the inhabitants of three cities (compare 렘14:1-6). Grotius explains this verse and 암4:7, "The rain fell on neighboring countries, but not on Israel, which marked the drought to be, not accidental, but the special judgment of God." The Israelites were obliged to leave their cities and homes to seek water at a distance [Calvin].
【암4:9 JFB】9. blasting—the blighting influence of the east wind on the corn (창41:6).
when … gardens … increased—In vain ye multiplied your gardens, &c., for I destroyed their produce. Bochart supports Margin, "the multitude of your gardens."
palmer worm—A species of locust is here meant, hurtful to fruits of trees, not to herbage or corn. The same east wind which brought the drought, blasting, and mildew, brought also the locusts into Judea [Bochart], (출10:13).
【암4:10 JFB】10. pestilence after the manner of Egypt—such as I formerly sent on the Egyptians (출9:3, 8, &c.; 출12:29; 신28:27, 60). Compare the same phrase, 사10:24.
have taken away your horses—literally, "accompanied with the captivity of your horses"; I have given up your young men to be slain, and their horses to be taken by the foe (compare 왕하13:7).
stink of your camps—that is, of your slain men (compare 사34:3; Joe 2:20).
to come up unto your nostrils—The Hebrew is more emphatic, "to come up, and that unto your nostrils."
【암4:11 JFB】11. some of you—some parts of your territory.
as God overthrew Sodom—(신29:23; 사13:19; 렘49:18; 50:40; 벧후2:6; Jude 7). "God" is often repeated in Hebrew instead of "I." The earthquake here apparently alluded to is not that in the reign of Uzziah, which occurred "two years" later (암1:1). Traces of earthquakes and volcanic agency abound in Palestine. The allusion here is to some of the effects of these in previous times. Compare the prophecy, 신28:15-68, with 암4:6-11 here.
as a firebrand plucked out of … burning—(Compare 사7:4; Z전3:2). The phrase is proverbial for a narrow escape from utter extinction. Though Israel revived as a nation under Jeroboam II, it was but for a time, and that after an almost utter destruction previously (왕하14:26).
【암4:12 JFB】12. Therefore—as all chastisements have failed to make thee "return unto Me."
thus will I do unto thee—as I have threatened (암4:2, 3).
prepare to meet thy God—God is about to inflict the last and worst judgment on thee, the extinction of thy nationality; consider then what preparation thou canst make for encountering Him as thy foe (렘46:14; Lu 14:31, 32). But as that would be madness to think of (사27:4; 겔22:14; 히10:31), see what can be done towards mitigating the severity of the coming judgment, by penitence (사27:5; 고전11:31). This latter exhortation is followed up in 암5:4, 6, 8, 14, 15.
※ 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.