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■ 아모스 9장
1. 내가 보니 주께서 단 곁에 서서 이르시되 기둥 머리를 쳐서 문지방이 움직이게 하며 그것으로 부숴져서 무리의 머리에 떨어지게 하라 내가 그 남은 자를 칼로 살륙하리니 그 중에서 하나도 도망하지 못하며 그 중에서 하나도 피하지 못하리라
I saw the Lord standing upon the altar : and he said , Smite the lintel of the door , that the posts may shake : and cut them in the head , all of them; and I will slay the last of them with the sword : he that fleeth of them shall not flee away , and he that escapeth of them shall not be delivered .
2. 저희가 파고 음부로 들어갈지라도 내 손이 거기서 취하여 낼 것이요 하늘로 올라갈지라도 내가 거기서 취하여 내리울 것이며
Though they dig into hell , thence shall mine hand take them; though they climb up to heaven , thence will I bring them down :
3. 갈멜 산 꼭대기에 숨을지라도 내가 거기서 찾아낼 것이요 내 눈을 피하여 바다 밑에 숨을지라도 내가 거기서 뱀을 명하여 물게 할 것이요
And though they hide themselves in the top of Carmel , I will search and take them out thence; and though they be hid from my sight in the bottom of the sea , thence will I command the serpent , and he shall bite them:
4. 그 원수 앞에 사로잡혀 갈지라도 내가 거기서 칼을 명하여 살륙하게 할 것이라 내가 저희에게 주목하여 화를 내리고 복을 내리지 아니하리라 하시니라
And though they go into captivity before their enemies , thence will I command the sword , and it shall slay them: and I will set mine eyes upon them for evil , and not for good .
5. 주 만군의 여호와는 땅을 만져 녹게 하사 무릇 거기 거한 자로 애통하게 하시며 그 온 땅으로 하수의 넘침 같이 솟아오르며 애굽 강 같이 낮아지게 하시는 자요
And the Lord God of hosts is he that toucheth the land , and it shall melt , and all that dwell therein shall mourn : and it shall rise up wholly like a flood ; and shall be drowned , as by the flood of Egypt .
6. 그 전을 하늘에 세우시며 그 궁창의 기초를 땅에 두시며 바다 물을 불러 지면에 쏟으시는 자니 그 이름은 여호와시니라
It is he that buildeth his stories in the heaven , and hath founded his troop in the earth ; he that calleth for the waters of the sea , and poureth them out upon the face of the earth : The Lord is his name .
7. 여호와께서 가라사대 이스라엘 자손들아 너희는 내게 구스 족속 같지 아니하냐 내가 이스라엘을 애굽 땅에서, 블레셋 사람을 갑돌에서, 아람 사람을 길에서 올라오게 하지 아니하였느냐
Are ye not as children of the Ethiopians unto me, O children of Israel ? saith the Lord . Have not I brought up Israel out of the land of Egypt ? and the Philistines from Caphtor , and the Syrians from Kir ?
8. 보라 주 여호와 내가 범죄한 나라에 주목하여 지면에서 멸하리라 그러나 야곱의 집은 온전히 멸하지는 아니하리라 이는 여호와의 말씀이니라
Behold, the eyes of the Lord God are upon the sinful kingdom , and I will destroy it from off the face of the earth ; saving that I will not utterly destroy the house of Jacob , saith the Lord .
9. 내가 명령하여 이스라엘 족속을 만국 중에 체질하기를 곡식을 체질함 같이 하려니와 그 한 알갱이도 땅에 떨어지지 아니하리라
For, lo, I will command , and I will sift the house of Israel among all nations , like as corn is sifted in a sieve , yet shall not the least grain fall upon the earth .
10. 내 백성 중에서 말하기를 화가 우리에게 미치지 아니하며 임하지 아니하리라 하는 모든 죄인은 칼에 죽으리라
All the sinners of my people shall die by the sword , which say , The evil shall not overtake nor prevent us.
11. 그 날에 내가 다윗의 무너진 천막을 일으키고 그 틈을 막으며 그 퇴락한 것을 일으키고 옛적과 같이 세우고
In that day will I raise up the tabernacle of David that is fallen , and close up the breaches thereof; and I will raise up his ruins , and I will build it as in the days of old :
12. 저희로 에돔의 남은 자와 내 이름으로 일컫는 만국을 기업으로 얻게 하리라 이는 이를 행하시는 여호와의 말씀이니라
That they may possess the remnant of Edom , and of all the heathen , which are called by my name , saith the Lord that doeth this.
13. 여호와께서 가라사대 보라 날이 이를지라 그 때에 밭가는 자가 곡식 베는 자의 뒤를 이으며 포도를 밟는 자가 씨 뿌리는 자의 뒤를 이으며 산들은 단 포도주를 흘리며 작은 산들은 녹으리라
Behold, the days come , saith the Lord , that the plowman shall overtake the reaper , and the treader of grapes him that soweth seed ; and the mountains shall drop sweet wine , and all the hills shall melt .
14. 내가 내 백성 이스라엘의 사로잡힌 것을 돌이키리니 저희가 황무한 성읍을 건축하고 거하며 포도원들을 심고 그 포도주를 마시며 과원들을 만들고 그 과실을 먹으리라
And I will bring again the captivity of my people of Israel , and they shall build the waste cities , and inhabit them; and they shall plant vineyards , and drink the wine thereof; they shall also make gardens , and eat the fruit of them.
15. 내가 저희를 그 본토에 심으리니 저희가 나의 준 땅에서 다시 뽑히지 아니하리라 이는 네 하나님 여호와의 말씀이니라
And I will plant them upon their land , and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God .
■ 주석 보기
【암9:1 JFB】암9:1-15. Fifth and Last Vision.
None can escape the coming judgment in any hiding-place: for God is omnipresent and irresistible (암9:1-6). As a kingdom, Israel shall perish as if it never was in covenant with Him: but as individuals the house of Jacob shall not utterly perish, nay, not one of the least of the righteous shall fall, but only all the sinners (암9:7-10). Restoration of the Jews finally to their own land after the re-establishment of the fallen tabernacle of David; consequent conversion of all the heathen (암9:11-15).
1. Lord … upon the altar—namely, in the idolatrous temple at Beth-el; the calves which were spoken of in 암8:14. Hither they would flee for protection from the Assyrians, and would perish in the ruins, with the vain object of their trust [Henderson]. Jehovah stands here to direct the destruction of it, them, and the idolatrous nation. He demands many victims on the altar, but they are to be human victims. Calvin and Fairbairn, and others, make it in the temple at Jerusalem. Judgment was to descend both on Israel and Judah. As the services of both alike ought to have been offered on the Jerusalem temple-altar, it is there that Jehovah ideally stands, as if the whole people were assembled there, their abominations lying unpardoned there, and crying for vengeance, though in fact committed elsewhere (compare 겔8:1-18). This view harmonizes with the similarity of the vision in Amos to that in 사6:1-13, at Jerusalem. Also with the end of this chapter (암9:11-15), which applies both to Judah and Israel: "the tabernacle of David," namely, at Jerusalem. His attitude, "standing," implies fixity of purpose.
lintel—rather, the sphere-like capital of the column [Maurer].
posts—rather, "thresholds," as in 사6:4, Margin. The temple is to be smitten below as well as above, to ensure utter destruction.
cut them in the head—namely, with the broken fragments of the capitals and columns (compare 시68:21; 합3:13).
slay the last of them—their posterity [Henderson]. The survivors [Maurer]. Jehovah's directions are addressed to His angels, ministers of judgment (compare 겔9:1-11).
he that fleeth … shall not flee away—He who fancies himself safe and out of reach of the enemy shall be taken (암2:14).
【암9:1 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).
【암9:1 MHCC】The prophet, in vision, saw the Lord standing upon the idolatrous altar at Bethel. Wherever sinners flee from God's justice, it will overtake them. Those whom God brings to heaven by his grace, shall never be cast down; but those who seek to climb thither by vain confidence in themselves, will be cast down and filled with shame. That which makes escape impossible and ruin sure, is, that God will set his eyes upon them for evil, not for good. Wretched must those be on whom the Lord looks for evil, and not for good. The Lord would scatter the Jews, and visit them with calamities, as the corn is shaken in a sieve; but he would save some from among them. The astonishing preservation of the Jews as a distinct people, seems here foretold. If professors make themselves like the world, God will level them with the world. The sinners who thus flatter themselves, shall find that their profession will not protect them.
【암9:2 JFB】2. Though they dig into hell—though they hide ever so deeply in the earth (시139:8).
though they climb up to heaven—though they ascend the greatest heights (욥20:6, 7; 렘51:53; Ob 4).
【암9:3 JFB】3. Carmel—where the forests, and, on the west side, the caves, furnished hiding-places (암1:2; 유6:2; 삼상13:6).
the sea—the Mediterranean, which flows at the foot of Mount Carmel; forming a strong antithesis to it.
command the serpent—the sea-serpent, a term used for any great water monster (사27:1). The symbol of cruel and oppressive kings (시74:13, 14).
【암9:4 JFB】4. though they go into captivity—hoping to save their lives by voluntarily surrendering to the foe.
【암9:5 JFB】5. As Amos had threatened that nowhere should the Israelites be safe from the divine judgments, he here shows God's omnipotent ability to execute His threats. So in the case of the threat in 암8:8, God is here stated to be the first cause of the mourning of "all that dwell" in the land, and of its rising "like a flood, and of its being "drowned, as by the flood of Egypt."
【암9:6 JFB】6. stories—literally, "ascents," that is, upper chambers, to which the ascent is by steps [Maurer]; evidently referring to the words in 시104:3, 13. Grotius explains it, God's royal throne, expressed in language drawn from Solomon's throne, to which the ascent was by steps (compare 왕상10:18, 19).
founded his troop—namely, all animate creatures, which are God's troop, or host (창2:1), doing His will (시103:20, 21; Joe 2:11). Maurer translates, "His vault," that is, the vaulted sky, which seems to rest on the earth supported by the horizon.
【암9:7 JFB】7. unto me—however great ye seem to yourselves. Do not rely on past privileges, and on My having delivered you from Egypt, as if therefore I never would remove you from Canaan. I make no more account of you than of "the Ethiopian" (compare 렘13:23). "Have not I (who) brought you out of Egypt," done as much for other peoples? For instance, did I not bring "the Philistines (see on 사14:29, &c.) from Caphtor (compare 신2:23; see on 렘47:4), where they had been bond-servants, and the Syrians from Kir?" It is appropriate, that as the Syrians migrated into Syria from Kir (compare Note, see on 사22:6), so they should be carried back captive into the same land (see on 암1:15; 왕하16:9), just as elsewhere Israel is threatened with a return to Egypt whence they had been delivered. The "Ethiopians," Hebrew, "Cushites," were originally akin to the race that founded Babylon: the cuneiform inscriptions in this confirming independently the Scripture statement (창10:6, 8, 10).
【암9:8 JFB】8. eyes … upon the sinful kingdom—that is, I am watching all its sinful course in order to punish it (compare 암9:4; 시34:15, 16).
not utterly destroy the house of Jacob—Though as a "kingdom" the nation is now utterly to perish, a remnant is to be spared for "Jacob," their forefather's sake (compare 렘30:11); to fulfil the covenant whereby "the seed of Israel" is hereafter to be "a nation for ever" (렘31:36).
【암9:9 JFB】9. sift—I will cause the Israelites to be tossed about through all nations as corn is shaken about in a sieve, in such a way, however, that while the chaff and dust (the wicked) fall through (perish), all the solid grains (the godly elect) remain (are preserved), (롬11:26; compare Note, see on 렘3:14). So spiritual Israel's final safety is ensured (Lu 22:32; 요10:28; 6:39).
【암9:10 JFB】10. All the sinners—answering to the chaff in the image in 암9:9, which falls on the earth, in opposition "to the grain" that does not "fall."
overtake … us—"come on us from behind" [Maurer].
【암9:11 JFB】11. In that day—quoted by James (행15:16, 17), "After this," that is, in the dispensation of Messiah (창49:10; 호3:4, 5; Joe 2:28; 3:1).
tabernacle of David—not "the house of David," which is used of his affairs when prospering (삼하3:1), but the tent or booth, expressing the low condition to which his kingdom and family had fallen in Amos' time, and subsequently at the Babylonian captivity before the restoration; and secondarily, in the last days preceding Israel's restoration under Messiah, the antitype to David (시102:13, 14; 렘30:9; 겔34:24; 37:24; see on 사12:1). The type is taken from architecture (엡2:20). The restoration under Zerubbabel can only be a partial, temporary fulfilment; for it did not include Israel, which nation is the main subject of Amos' prophecies, but only Judah; also Zerubbabel's kingdom was not independent and settled; also all the prophets end their prophecies with Messiah, whose advent is the cure of all previous disorders. "Tabernacle" is appropriate to Him, as His human nature is the tabernacle which He assumed in becoming Immanuel, "God with us" (요1:14). "Dwelt," literally, tabernacled "among us" (compare 계21:3). Some understand "the tabernacle of David" as that which David pitched for the ark in Zion, after bringing it from Obed-edom's house. It remained there all his reign for thirty years, till the temple of Solomon was built, whereas the "tabernacle of the congregation" remained at Gibeon (대하1:3), where the priests ministered in sacrifices (대상16:39). Song and praise was the service of David's attendants before the ark (Asaph, &c.): a type of the gospel separation between the sacrificial service (Messiah's priesthood now in heaven) and the access of believers on earth to the presence of God, apart from the former (compare 삼하6:12-17; 대상16:37-39; 대하1:3).
breaches thereof—literally, "of them," that is, of the whole nation, Israel as well as Judah.
as in … days of old—as it was formerly in the days of David and Solomon, when the kingdom was in its full extent and undivided.
【암9:11 MHCC】Christ died to gather together the children of God that were scattered abroad, here said to be those who were called by his name. The Lord saith this, who doeth this, who can do it, who has determined to do it, the power of whose grace is engaged for doing it. Verses #(13–15) may refer to the early times of Christianity, but will receive a more glorious fulfilment in the events which all the prophets more or less foretold, and may be understood of the happy state when the fulness both of the Jews and the Gentiles come into the church. Let us continue earnest in prayer for the fulfilment of these prophecies, in the peace, purity, and the beauty of the church. God marvellously preserves his elect amidst the most fearful confusions and miseries. When all seems desperate, he wonderfully revives his church, and blesses her with all spiritual blessings in Christ Jesus. And great shall be the glory of that period, in which not one good thing promised shall remain unfulfilled.
【암9:12 JFB】12. That they may possess … remnant of Edom, and of all the heathen—"Edom," the bitter foe, though the brother, of Israel; therefore to be punished (암1:11, 12), Israel shall be lord of the "remnant" of Edom left after the punishment of the latter. James quotes it, "That the residue of men might seek after the Lord, and all the Gentiles," &c. For "all the heathen" nations stand on the same footing as Edom: Edom is the representative of them all. The residue or remnant in both cases expresses those left after great antecedent calamities (롬9:27; Z전14:16). Here the conversion of "all nations" (of which the earnest was given in James's time) is represented as only to be realized on the re-establishment of the theocracy under Messiah, the Heir of the throne of David (암9:11). The possession of the heathen nations by Israel is to be spiritual, the latter being the ministers to the former for their conversion to Messiah, King of the Jews; just as the first conversions of pagans were through the ministry of the apostles, who were Jews. Compare 사54:3, "thy seed shall inherit the Gentiles" (compare 사49:8; 롬4:13). A remnant of Edom became Jews under John Hyrcanus, and the rest amalgamated with the Arabians, who became Christians subsequently.
which are called by my name—that is, who belong to Me, whom I claim as Mine (시2:8); in the purposes of electing grace, God terms them already called by His name. Compare the title, "the children," applied by anticipation, 히2:14. Hence as an act of sovereign grace, fulfilling His promise, it is spoken of God. Proclaim His title as sovereign, "the Lord that doeth this" ("all these things," 행15:17, namely, all these and such like acts of sovereign love).
【암9:13 JFB】13. the days come—at the future restoration of the Jews to their own land.
ploughman shall overtake … reaper … treader of grapes him that soweth—fulfilling 레26:5. Such shall be the abundance that the harvest and vintage can hardly be gathered before the time for preparing for the next crop shall come. Instead of the greater part of the year being spent in war, the whole shall be spent in sowing and reaping the fruits of earth. Compare 사65:21-23, as to the same period.
soweth seed—literally, "draweth it forth," namely, from the sack in order to sow it.
mountains … drop sweet wine—an appropriate image, as the vines in Palestine were trained on terraces at the sides of the hills.
【암9:14 JFB】14. build the waste cities—(사61:4; 겔36:33-36).
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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.