언어
챗봇 KG 근거 인용 · draft✕
홈 › 주석[칼빈] › 아모스 › 1장

주석[칼빈] — 아모스 1장 · 주변국 심판 선언

요약
칼빈 주석 · 섹션 15개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
2장 →

1절 카드 ↗

Amos boasts not here, in speaking of his own words, that he adduced anything as from himself, but avows himself to be only the minister of God; for he immediately adds that he received them by a vision. God himself raised up the Prophets and employed their labor; And, at the same time, guided them by his Spirit, that they might not announce anything but what had been received from him, but faithfully deliver what had proceeded from him alone. These two things then, well agree together, — that the prophecies which follow were the words of Amos and that they were words revealed to him from above; for the word חזה , chese, which Amos uses, properly means, to see by revelation; (16) and these revelations were called prophecies. But he says, that he was among the shepherds of Tekoa. This was a mean towns and had been shortly before surrounded by walls and had ever been previously a village. He then mentions not his country, because it was celebrated, or as though he could derive thereby more authority or renown: but, on the contrary he calls himself a Tekoan, because God drew him forth from an obscure place, that he might set him over the whole kingdom of Israel. They are therefore mistaken, as I think, who suppose that Amos was called one of the shepherds on account of his riches, and the number of his flocks; for when I weigh every thing, I see not how could this be. I indeed allow that נקדים , nukodim are not only shepherds who do the work, but men possessing flocks, carrying on a large business; for the king of Moab is said to have been a נקד , nukod , and that he fed large flocks; but it was by hired shepherds. As to the Prophets I do not see how this can be applied to him; for Tekoa was not a place famous for wealth; and as I have said, it was a small town, and of no opulence. I do not then doubt, but that Amos, by saying that he was a shepherd, pours contempt on the pride of the king of Israel, and of the whole people; for as they had not deigned to hear the Prophets of God, a keeper of sheep was sent to them. It must be further noticed, that he is not called a shepherd of Tekoa, but from Tekoa; and interpreters have not observed this preposition. We shall see in chapter seven, that though Amos sprang from the tribe of Judah, he yet dwelt in the kingdom of Israel: for the priest, after he had slandered him before the king, bade him to go elsewhere, and to eat his own bread, and not to disturb the peace of the country. He therefore dwelt there as a stranger in a land not his own. Had he been rich, and possessing much wealth, he would have surely dwelt at home: why should he change his place? Since then it appears evident, that he was a sojourner in the land of Israel, he was, no doubt, one of the common people. So that his low condition ( ignobilitias —ignobility) was intended for this purpose, — that God might thereby repress the arrogance of the king of Israel, and of the whole people; for we know how much inflated they were on account of the fruitfulness of their land and their riches. Hence Amos was set over them as a Prophet, being a shepherd, whom God had brought from the sheepfolds. The time also is to be observed, when he is said to have seen these prophecies; it was in the days of Uzziah king of Judah, two years before the earth-quake, and in the days of Jeroboam, the son of Joash. What the state of that time was, I described in explaining the prophecies of Hosea. Sacred history relates that the kingdom of Israel flourished under the second Jeroboam; for though he was an ungodly and wicked man, yet God spared then his people, and caused that not only the ten tribes should remain entire, but also that Jeroboam should enlarge his kingdom; for he had recovered some cities which had been lost. The state of the people was then tranquil, and their prosperity was such as filled them with pride, as it commonly happens. Uzziah also so reigned over the tribe of Judah, that nothing adverse prevailed there. Shortly after followed the earthquake. The time this earthquake happened, sacred history does not mention. But Josephus says, that it was when Uzziah seized on the priestly office, and was smitten with leprosy. He therefore makes that stroke of leprosy and the earthquake to be at the same time. But Amos, as well as other Prophets, spoke of it as a thing well known: thus Zechariah, after the people’s return, refers to it in chapter 14: ( Zechariah 14:5 ), ‘There shall be to you a terror, such as was in the earthquake under king Uzziah.’ He states not the year, but it was then commonly known. Then the Prophet meant nothing more than to show by this event, that he denounced God’s vengeance on the Israelites, when they were in prosperity, and were immersed, as it were, in their pleasures. And satiety, as it ever happens, made them ferocious; hence he was not well received; but his authority is hereby more confirmed to us; for he did not flatter the people in their prosperity, but severely reproved them; and he also predicted what could not be foreseen by human judgment, nay, what seemed to be altogether improbable. Had he not then been endued with the heavenly Spirit, he could not have foretold future calamities, when the Jews, as I have already said, as well as the Israelites, and others, promised themselves all kinds of prosperity; for God then spared the kingdom of Israel and the kingdom of Judah, nor did he execute his judgment on neighboring nations. We must now observe this also, that the words which he saw were concerning Israel. We hence learn, as I have already said that the Prophet was specifically appointed for the Israelites, though born elsewhere. But how and on what occasion he migrated into the kingdom of Israel, we know not; and as to the subject in hand, it matters not much: but it is probable, as I have said before, that this was designedly done, that God might check the insolence of the people, who flattered themselves so much in their prosperity. Since, then, the Israeli

Pericope (part_of)

절 (explains)

bible-text/amo-1-1

Source

아모스는 여기서 자신의 말들에 대해 말할 때 자신에게서 어떤 것도 제시하였다고 자랑하지 않는다. 그는 오직 하나님의 사역자일 뿐임을 인정한다. 그가 즉시 이것들을 환상으로 받았다고 덧붙이기 때문이다. 하나님 자신이 선지자들을 일으키시고 그들의 수고를 사용하셨다. 동시에 그분이 자신의 영으로 그들을 인도하셨다. 그들이 그분에게서 받은 것 외에 어떤 것도 선포하지 않도록, 그분에게서만 나온 것을 신실하게 전달하도록. 그러므로 이 두 가지가 잘 조화된다. 즉 뒤따르는 예언들이 아모스의 말들이었고 또한 위에서 그에게 계시된 말들이었다는 것이다. 아모스가 사용하는 '차제'라는 단어는 계시로 보는 것을 의미한다.

"그는 드고아의 목자들 중에 있었다." 드고아는 보잘것없는 마을이었고 얼마 전에 성벽으로 둘러싸였으며 이전에 줄곧 마을이었다. 그러므로 그는 자신의 나라가 유명하거나 그로 인해 더 많은 권위나 명성을 얻을 수 있기 때문에 드고아인이라고 자신을 부르는 것이 아니다. 반대로 그는 하나님이 그를 은밀한 장소에서 이끌어내어 온 이스라엘 왕국 위에 세우셨기 때문에 드고아인이라고 자신을 부른다.

아모스가 자신의 양 떼의 많음과 풍성함으로 인해 목자들 중 하나로 불렸다고 생각하는 자들은 내가 생각하기에 잘못이다. 드고아는 부유함으로 유명한 곳이 아니었고, 작은 마을이었으며 풍요롭지 않았다. 따라서 나는 아모스가 자신이 목자였다고 말함으로써 이스라엘 왕과 온 백성의 교만을 경멸하려 하였다는 것을 의심하지 않는다. 그들이 하나님의 선지자들을 들으려 하지 않으셨으므로 양 치는 자가 그들에게 보내어졌기 때문이다.

그가 예언한 때는 유다 왕 웃시야의 시대이며 지진 이 년 전이요, 이스라엘의 요아스의 아들 여로보암 왕 시대였다. 이 시대의 상태에 대해 나는 호세아의 예언을 설명할 때 묘사하였다. 두 번째 여로보암 아래서 이스라엘 왕국이 번성하였음을 거룩한 역사가 기록한다. 비록 그가 불경건하고 사악한 사람이었지만, 하나님이 그때 자신의 백성을 아끼시고 열 지파만 온전히 남아있게 하신 것이 아니라 여로보암이 왕국을 확장하도록 하셨다. 백성의 상태가 조용하였고 그들의 번영이 그들을 교만으로 채웠다.

원주석

2절 카드 ↗

He employs here the same words which we explained yesterday in the Lecture on Joel; but for another purpose. By saying, ‘Jehovah from Zion shall roar,’ Joel intended to set forth the power of God, who had been for a time silent, as though he was not able to repel his enemies. As God was then despised by the ungodly, Joel declares that he had power, by which he could instantly break down and destroy all his enemies and defend his Church and chosen people. But now Amos, as he addresses the Israelites, does here defend the pure worship of God from all contempt and declares to the Israelites, that how much soever they wearied themselves in their superstitions they still worshipped their own devices; for God repudiated all the religion they thought they had. There is, then, to be understood an implied or indirect contrast between mount Zion and the temples which the first Jeroboam built in Dan and Bethel. The Israelites imagined that they worshipped the God of their father Abraham; and there were in those places greater displays ( pompae — pomps) than at Jerusalem. But the Prophet Amos pours contempt on all these fictitious forms of worship; as though he said, “Ye indeed boast that the God of Abraham is honored and worshipped by you; but ye are degenerate, ye are covenant breakers, ye are perfidious towards God; he dwells not with you, for the sanctuaries, which you have made for yourselves, are nothing but brothels; God has chosen no habitation for himself, except mount Zion; there is his perpetual rest: Roar then will Jehovah from Zion.” We now see what the Prophet had in view: for he not only shows here, that God was the author of his doctrine, but at the same time distinguishes between the true God and the idols, which the first Jeroboam made, when by this artifice he intended to withdraw the ten tribes from the house of David and wholly to alienate them from the tribe of Judah: it was then that he set up the calves in Dan and Bethel. The Prophet now shows that all these superstitions are condemned by the true God: Jehovah then shall roar from Zion, he will utter his voice from Jerusalem. He no doubt wished here to terrify the Israelites, who thought they had peace with God. Since, then, they abused his long-suffering, Amos now says that they would find at length that he was not asleep. “When God then shall long bear with your iniquities, he will at last rise up for judgment.” By roaring is signified, as we said yesterday, the terrible voice of God; but the Prophet here speaks of God’s voice, rather than of what are called actual judgments really executed, that the Israelites might learn that the examples of punishments which God executes in the world happen not by chance, or at random, but proceed from his threatening; in short, the Prophet intimates that all punishments which God inflicts on the ungodly and the despisers of his word, are only the executions of what the Prophets proclaimed, in order that men, should there be any hope of their repentance, might anticipate the destruction which they hear to be nigh. The Prophet then commends here very highly the truth of what God teaches, by saying that it is not what vanishes, but what is accomplished; for when he destroys nations and kingdoms, it comes to pass according to prophecies: God then shall utter his voice from Jerusalem Then it follows, And mourn shall the habitations of shepherds אבל , abel, means to mourn, and also to be laid waste, and to perish. Either sense will well suit this place. If we read, mourn, etc . , then we must render the following thus, and ashamed shall be the head, or top, of Carmel. But if we read, perish, etc . , then the verb בש besh must be translated, wither; and as we know that there were rich pastures on Carmel, I prefer this second rendering: wither then shall the top of Carmel; and the first clause must be taken thus, and perish shall the habitations of shepherds As to what is intended, we understand the Prophet’s meaning to be, that whatever was pleasant and valuable in the kingdom of Israel would now shortly perish, because God would utter his voice from Zion The meaning then is this, — “Ye now lie secure, but God will soon, and even suddenly, put forth his power to destroy you; and this he will do, because he denounces on you destruction now by me, and will raise up other Prophets to be heralds of his vengeance: this will God execute by foreign and heathen nations; but yet your destruction will be according to these threatening which ye now count as nothing. Ye indeed think them to be empty words; but God will at length show that what he declares will be fully accomplished.” With respect to Carmel, there were two mountains of this name; but as they were both very fertile, there is no need to take much trouble to inquire of which Carmel the Prophet speaks. Sufficient is what has been said, — that such a judgment is denounced on the kingdom of Israel as would consume all its fatness; for as we shall hereafter see, and the same thing has been already stated by the Prophet Hosea, there was great fertility as to pastures in that kingdom. We must, at the same time, observe, that the Prophet, who was a shepherd, speaks according to his own character, and the manner of life which he followed. Another might have said, ‘Mourn shall the whole country, tremble shall the palaces,’ or something like this; but the Prophet speaks of mount Carmel, and of the habitations of shepherds, for he was a shepherd. His doctrine no doubt was despised, and many profane men probably said, “What! he thinks that he is still with his cows and with his sheep; he boasts that he is God’s prophet, and yet he is ever engrossed by his stalls and his sheepfolds.” It is then by no means improbable, but that he was thus derided by scornful men: but he purposely intended to blunt their petulance, by mingling with what he said as a Prophets those kinds of expressions which savored of his occupation as a shepherd. Let us now proceed — retu

Pericope (part_of)

절 (explains)

bible-text/amo-1-2

Source

그는 여기서 우리가 어제 요엘 강의에서 설명한 것과 같은 말들을 사용한다. 그러나 다른 목적을 위해서이다. 요엘이 '여호와가 시온에서 포효하리라'고 말할 때, 그는 잠시 침묵하셨던 것처럼 보였던 하나님의 권능을 보이려 하였다. 하나님이 불경건한 자들에게 경멸받으셨으므로, 요엘은 그분이 순식간에 모든 원수들을 무너뜨리고 멸망시킬 수 있는 권능을 가지셨다고 선언한다.

그러나 이제 아모스는 이스라엘 백성에게 말하면서 모든 경멸에서 하나님의 순수한 예배를 변호하며 이스라엘 백성에게 선언한다. 그들이 자신들의 미신들 안에서 아무리 수고할지라도 그들이 자신들의 고안품들을 예배하는 것에 불과하며, 하나님이 그들이 예배라고 생각하는 모든 것을 거부하신다는 것을.

따라서 시온 산과 첫 번째 여로보암이 단과 벧엘에 세운 성전들 사이에 암묵적인 대조가 있다. 이스라엘 사람들은 자신들이 아버지 아브라함의 하나님을 예배한다고 생각하였다. 그 장소들에 예루살렘보다 더 큰 화려함이 있었다. 그러나 선지자 아모스는 이 모든 거짓 예배 형태를 경멸한다. 마치 그가 말하는 것처럼. "너희는 진실로 아브라함의 하나님이 너희에게 예배받고 있다고 자랑한다. 그러나 너희는 타락하였고 언약을 깨뜨리는 자들이며 하나님께 배신자들이다. 그분이 너희와 함께 거하지 않으신다. 그분이 자신을 위한 처소를 선택하지 않으셨는데 오직 시온 산에서만 그렇게 하셨다."

"여호와가 시온에서 포효하시고 예루살렘에서 소리를 내시리라." 그는 의심할 여지 없이 이스라엘 사람들을 두렵게 하려 하였다. 그들이 하나님과 화평한다고 생각하였기 때문이다. 따라서 그들이 그분의 오래 참으심을 남용하였으므로, 아모스는 이제 그들이 마침내 하나님이 잠들지 않으셨음을 발견할 것이라고 말한다.

"하나님이 포효하리라." 이것은 하나님의 무서운 음성을 나타낸다. 선지자는 여기서 실제로 집행되는 실제 심판들이 아닌 하나님의 음성에 대해 말한다. 이스라엘 사람들이 하나님이 세상에서 집행하는 형벌의 예들이 우연이나 무작위로 일어나는 것이 아니라 그분의 경고에서 나온다는 것을 배우도록 하기 위함이다. 선지자는 하나님이 불경건한 자들과 말씀의 경멸자들에게 집행하는 모든 형벌이 선지자들이 선포한 것의 집행에 불과함을 암시한다.

"목자들의 목장이 쇠하며, 갈멜 산 꼭대기가 마르리로다." 선지자는 이스라엘 왕국에서 기쁘고 귀한 모든 것이 곧 멸망할 것임을 보인다. 하나님이 시온에서 소리를 지르실 것이기 때문이다. 의미는 이것이다. "너희가 이제 안전하게 누워 있지만 하나님이 곧, 아니 갑자기 권능을 나타내어 너희를 멸망시키실 것이다."

원주석

3절 카드 ↗

It is singular that Amos said that his words were concerning Israel, and that he should now turn to speak of Damascus and the country of Syria. This seems inconsistent; for why does he not perform the office committed to him? why does he not reprove the Israelites? why does he not threaten them? why does he not show their sins? and why does he speak of the destruction then nigh to the people of Syria? But it is right here to consider what his design was. He shows briefly, in the last verse, that ruin was nigh the Israelites; for God, who had hitherto spared them, was now resolved to ascend his tribunal. But now, that he might better prepare the Israelites, he shows that God, as a judge, would call all the neighboring nations to an account. For had the Prophet threatened the Israelites only, they might have thought that what they suffered was by chance, when they saw the like things happening to their neighbors: “How is it credible that these evils and calamities have flowed from God’s vengeance, since the Idumeans, the Moabites, the Ammonites, the Syrians, and the Sidonians, are implicated in these evils in common with ourselves? For if God’s hand pursues us, it is the same with them: and if it is fate, that with blind force exercises its rule over the Moabites, the Idumeans, and the Syrians, the same thing, doubtless, is to be thought of our case.” Thus all the authority of the Prophet must have lost its power, except the Israelites were made to know that God is the judge of all nations. We must also bear in mind, that the kingdom of Israel was laid waste, together with other neighboring countries, as war had spread far and wide; for the Assyrian, like a violent storm, had extended through the whole of that part of the world. Not only, then, the Israelites were distressed by adversities at that time, but all the nations of which Amos prophesied. It was hence necessary to add the catalogue which we here find, that the Israelites might have as many confirmations respecting God’s vengeance, as the examples which were presented to their eyes, in the dire calamities which everywhere prevailed. This is to be borne in mind. And then the Prophet regarded another thing: If the Idumeans, the Moabites, the Syrians, and Ammonites, were to be treated so severely, and the Prophet had not connected the Israelites with them, they might have thought that they were to be exempted from the common punishments because God would be propitious to them; for hypocrites ever harden themselves the more, whenever God spares them: “See, the Ammonites and the Moabites are punished; the Idumeans, the Syrians, and other nations, are visited with judgment: God then is angry with all these; but we are his children, for he is indulgent to us.” But the Prophet puts here the Israelites in the same bundle with the Moabites, the Idumeans, and other heathen nations; as though he said, “God will not spare your neighbors; but think not that ye shall be exempt from his vengeance, when they shall be led to punishment; I now declare to you that God will be the judge of you all together.” We now apprehend the design of the Prophet. He wished here to set before the eyes of the Israelites the punishment of others to awaken them, and also to induce them to examine themselves for we often see, that those who are intractable and refractory in their disposition, when directly addressed are not very attentive; but when they hear of the sins of others, and especially when they hear something of punishment, they will attend. The Prophet therefore designed by degrees to lead the Israelites to a teachable state of mind, for he knew them to be torpid in their indulgences, and also blinded by presumption, so that they could not be easily brought under the yoke: hence he sets before them the punishment which was soon to fall on neighboring nations. We must yet observe that there was another reason I do not throw aside what I have already mentioned; but the Prophet no doubt had this also in view, — that God would punish the Syrians, because they cruelly raged against the Israelites especially against Gilead and its inhabitants. As God, then, would inflict so grievous a punishment on the Syrians, because they so cruelly treated the inhabitants of Gilead, what was to be expected by the Israelites themselves who had been insolent towards God, who had violated his worship who had robbed him of his honor, who had in their turn destroyed one another! For, as we shall hereafter see, there was among them no equity, no humanity; they had forgotten all reason. Since, then, the Israelites were such, how could they hope that so many and so detestable crimes should go unpunished, when they saw that the Syrians, though uncircumcised, were not to be spared, because they so cruelly treated professed enemies, on whom they lawfully made war? I now come to the words of the Prophet: Thus saith Jehovah, For three transgressions of Damascus, and for four, will not be propitious to it; literally, I will not convert it (18) : but I take this actively that God would not turn himself to mercy, or that he would not be propitious to Damascus. We know that Damascus was the capital of Syria; And the Prophet here, by mentioning a part for the whole, threatens the whole people, and summons all the Syrians to God’s tribunal, because they had inhumanely treated, as we shall see, the city of Gilead. But he says, God will not be propitious for three and four transgressions of Damascus. Some take this meaning, “For three transgressions I have been propitious, for four I will not be.” But there is no need of adding anything to the Prophet’s words; for the most suitable sense here is that for the many sins of Damascus God would not be propitious to it: and the Prophet, I have no doubt, intended by the two numbers to set forth the irreclaimable perverseness of the Syrians. Seven in Scripture is an indefinite number, and is taken, as it is well known, to express what is countless. By sa

Pericope (part_of)

절 (explains)

bible-text/amo-1-3

Source

아모스가 자신의 말들이 이스라엘에 관한 것이라고 말하였지만, 이제 다마스쿠스와 수리아 나라에 대해 말하는 것은 이상해 보인다. 이것이 일관성이 없어 보인다. 왜 자신에게 맡겨진 직무를 이행하지 않는가? 왜 이스라엘 사람들을 꾸짖지 않는가? 왜 그들을 위협하지 않는가? 왜 그들의 죄들을 보이지 않는가? 왜 수리아 백성에게 곧 임할 멸망에 대해 말하는가?

그러나 그의 의도를 여기서 고려하는 것이 맞다. 선지자는 이스라엘 사람들을 더 잘 준비시키기 위해 하나님이 심판자로서 모든 이웃 나라들을 불러 심판하실 것을 보인다. 선지자가 이스라엘 사람들만 위협하였다면 그들은 같은 일들이 이웃들에게도 일어나는 것을 볼 때 자신들이 겪는 것이 우연이라고 생각하였을 것이다.

"이처럼 모든 권위가 이스라엘 백성에게 믿을 수 없게 되었을 것이다. 이스라엘 사람들이 하나님이 모든 나라의 심판자이심을 알지 못하였다면."

또한 선지자는 다른 것도 생각하였다. 에돔인들, 모압인들, 아람인들, 암몬인들이 그처럼 심하게 취급된다면, 선지자가 그들과 이스라엘 사람들을 연결하지 않았다면, 그들은 하나님이 그들에게 자비로우시므로 공통적인 형벌에서 면제될 것이라고 생각하였을 것이다. 선지자는 이스라엘 사람들을 모압인들, 에돔인들, 다른 이방 나라들과 같은 다발에 묶는다. 마치 그가 말하는 것처럼. "하나님이 너희 이웃들을 아끼지 않으실 것이다. 그러나 그들이 형벌로 이끌려 갈 때 너희가 면제될 것이라고 생각하지 말라."

"다마스쿠스의 서너 가지 죄로 말미암아 내가 그 벌을 돌이키지 아니하리니." '세 가지와 네 가지를 위하여'에 대해 어떤 이들은 "세 가지를 위해서는 자비로웠지만 네 가지를 위해서는 그렇지 않겠다"고 취한다. 그러나 선지자의 말들에 아무것도 덧붙일 필요가 없다. 가장 적합한 의미는 다마스쿠스의 많은 죄들로 말미암아 하나님이 그것에 자비롭지 않으실 것이라는 것이다.

원주석

4절 카드 ↗

Now the Prophet subjoins, I will send fire unto the house of Hazael, which will devour the palaces of Ben-hadad. The Prophet speaks still of the kingdom of Syria; for we know that both Ben-hadad and Hazael were kings of Syria. But Jerome is much mistaken, who thinks that Ben-hadad was here put in the second place, as if he had been the successor of Hazael, (19) while sacred history relates that Hazael came to Elisha when Ben-hadad was ill in his bed, ( 2 Kings 8:9 ;) and he was sent to request an answer. Now the Prophet declared that Hazael would be the king of Syria, and declared this not without tears; for he pitied his own people, of which this Syrian would be the destroyer. After he returned home, he strangled Ben-hadad, and took to himself the royal dignity. But it is common enough in Scripture to speak of a thing present, and then, as in this place, to add what has past, I will send fire into the house of Hazael, and this fire will devour the palaces of Ben-hadad; as though he said, “I will destroy the kingdom of Syria, I will consume it as with burning.” But he first names the house of Hazael, and then the palaces of Ben-hadad; as though he said, “No ancientness shall preserve that kingdom from being destroyed.” For, metaphorically, under the word fire, he designates every kind of consumption; and we know how great is the violence of fire. It is then as though he said, that no wealth, no strength, no fortifications, would stand in the way to prevent the kingdom of Syria from being destroyed. (19) There were two Ben-hadads: the one whom Hazael strangled, 2 Kings 8:15 ; and his son who succeeded him, 2 Kings 13:3 . But ben-hadad seems to have been the name of many of the kings of Syria, as Pharaoh was the common name of the kings of Egypt. Hence the palaces of Ben-ha-dad were probably those built by several kings of that name. — Ed. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/amo-1-4

Source

"내가 하사엘의 집에 불을 보내리니 벤하닷의 궁들을 사르리라." 선지자는 아직 수리아 왕국에 대해 말한다. 우리는 벤하닷과 하사엘이 모두 수리아 왕들이었음을 안다. 예로니모는 벤하닷이 하사엘의 후계자인 것처럼 여기서 두 번째 자리에 놓인다고 생각하는데 이것은 큰 오류이다. 거룩한 역사는 하사엘이 벤하닷이 병상에 누워 있을 때 엘리사에게 왔다고 기록하기 때문이다.

선지자가 현재의 것을 말하고 나서 이 장소에서처럼 과거의 것을 덧붙이는 것은 성경에서 충분히 일반적이다. "내가 하사엘의 집에 불을 보내겠다, 그리고 이 불이 벤하닷의 궁들을 소비할 것이다." 마치 그가 말하는 것처럼. "내가 수리아 왕국을 파괴하고 불태워버리겠다." '불'이라는 단어 아래 그는 모든 종류의 소비를 가리킨다. 불의 폭력이 얼마나 큰지 우리는 안다.

원주석

5절 카드 ↗

He then adds, I will break in pieces the bar of Damascus The Prophet confirms what he had already said; for Damascus, being strongly fortified, might have seemed unassailable. By bar, the Prophet, mentioning a part for the whole, meant strongholds and everything which could keep out enemies. Nothing, then, shall prevent enemies from taking possession of the city of Damascus. How so? Because the Lord will break in pieces its bars. It is then added, I will cut off, or destroy , the inhabitant from Bikoth Aven, or from the plain of Aven. It is uncertain whether this was the proper name of a place or not, though this is probable; and yet it means a plain, derived from a verb, which signifies to cut into two, or divide, because a plain or a valley divides or separates mountains; hence a valley or plain is called in Hebrew a division. Now, we know that there were most delightful plains in the kingdom of Syria, and even near Damascus. Aven also may have been the name of a place, though it means in Hebrew trouble or laborer. But whatever it may have been, the Prophet no doubt declares here, that all the plains nigh Damascus, and in the kingdom of Syria, would be deprived of their inhabitants. I will then destroy the inhabitant from the plain of Aven, and the holder of the scepter from the house of Eden, or from the house of pleasure. This also may have been the name of a place, and from its situation a region, which, by its pleasantness greatly delighted its inhabitants. But the Prophet, I have no doubt, alludes, in these two words, to trouble and pleasure Removed, he says, shall be the people of Syria into Kir. The purport of this is, that the kingdom of Syria would be wasted, so that the people would be taken into Assyria; for the Prophet declares that the Assyrians would be the conquerors, and remove the spoils into their own kingdom, and lead away the people as captives; for the word city, as a part for the whole, is put here for the whole land. It now follows — return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/amo-1-5

Source

"내가 다마스쿠스의 빗장을 꺾겠다." 선지자는 이미 말한 것을 확증한다. 다마스쿠스가 강하게 요새화되었으므로 공략할 수 없는 것처럼 보였을 것이기 때문이다. '빗장'이라는 말로 선지자는 부분으로 전체를 가리켜, 원수들을 막을 수 있는 요새와 모든 것을 의미한다. 따라서 원수들이 다마스쿠스 성을 점령하는 것을 막을 것이 없다. 주님이 그 빗장들을 꺾으실 것이기 때문이다.

"내가 아웬 평야의 주민과 벧에덴의 규 잡은 자를 멸절하리니." 아웬이 고유 명사였는지는 불분명하다. 그러나 그것은 평야를 의미한다. 수리아 왕국, 심지어 다마스쿠스 근처에도 가장 즐거운 평야들이 있었다는 것을 우리는 안다. '아웬'은 또한 장소 이름이었을 수도 있지만 히브리어로 고통이나 수고를 의미한다. 선지자는 다마스쿠스 근처의 모든 평야들과 수리아 왕국 안에 있는 평야들이 주민들을 빼앗길 것이라고 선언한다.

"수리아 백성이 기르로 사로잡혀 가리라." 이것의 요점은 수리아 왕국이 황폐해져서 백성이 앗시리아로 끌려갈 것이라는 것이다.

원주석

6절 카드 ↗

Amos directs here his discourse against Gaza, which the Philistine occupied. It was situated in the tribe of Judah, towards the sea; but as the Anakims were its inhabitants, the Philistine kept possession of it. Then the Jews had these enemies as ακτωρηκους , (guardians of the shore), who had a greater opportunity of doing harm from being so near: and we may learn from the Prophet’s words, that the Philistines, who dwelt at Gaza, when they saw the Israelites oppressed by their enemies, joined their forces to foreign allies, and that the Jews did the same. God then now denounces punishment on them. As to the word, Gaza, some think that it was given to the city, because Cambyses, when warring with the Egyptians, had deposited there his money and valuable furniture; and because the Persian call a treasure, gaza; but this is frivolous. We indeed know that the Greek translators ever put γ (gamma) for an ע , (oin) ; as of Omorrha they make Gomorrha, so of Oza they make Gaza. Besides, the city had this name before the time of Cambyses. It was then more probably thus called from its strength: and that the Greeks rendered it Gaza was according to their usual practice, as I have said as to other words. But there were two Gazas; when the first was demolished, the inhabitants built another near the sea. Hence Luke, in Acts 8:26 says, that Gaza was a desert; and he thus makes a difference between Gaza on the sea-side and the old one, which had been previously demolished. But Amos speaks of the first Gaza; for he threatens to it that destruction, through which it happened that the city was removed to the shores of the Mediterranean. I come now to the Prophet’s words: “God, he says, will not be propitious to Gaza for three and four transgressions, as the Philistine had so provoked God, that they were now wholly unworthy of pardon and mercy. I reminded you in yesterday’s Lecture, that there is presented to us here a sad spectacle, but yet useful; for we here see so many people in such a corrupted state, that their wickedness was become to God intolerable: but at this day the state of things in the world is more corrupt, for iniquity overflows like a deluge. Whatever then men may think of their evils, the Lord from heaven sees how great and how irreclaimable is their obstinacy. It is nothing that some throw blame on others, or look for some alleviation, since all are ungodly and wicked: for we see that God here declares that he would, at the same time, take vengeance on many nations. The Idumeans might then have objected, and said, that their neighbors were nothing better; others might have made the same excuse; every one might have had his defense ready, if such a pretext availed, that all were alike implicated in the same guilt and wickedness. But we see that God appears here as a judge against all nations. Let us not then be deceived by vain delusions, when we see that others are like us; let every one know that he must bear his own burden before God: I will not then be propitious for three and for four transgressions Because they carried away, he says, a complete captivity The Prophet records here a special crime, — that the Gazites took away Jews and Israelites, and removed them as captives into Idumea, and confined them there. I have already said that it was not the Prophet’s design to enumerate all their sins, but that he was content to mention one crime, that the Israelites might understand that they were involved in a heavier guilt, because they had grievously offended both God and men. If then so severe a vengeance was to be taken on Gaza, they ought to have known, that a heavier vengeance awaited them, because they were guilty of more and greater sins. But he says that they had effected a complete captivity, inasmuch as they had spared neither women, nor children, nor old men; for captivity is called perfect or complete, when no distinction is made, but when all are taken away indiscriminately, without any selection. They then carried away a complete captivity, so that no pity either for sex or for age touched them: that they might shut them up, he says, in Edom. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/amo-1-6

Source

아모스는 여기서 블레셋 사람들이 거주하는 가사를 향해 담화를 지시한다. 가사는 바다를 향한 유다 지파에 위치하였다. 그러나 아낙 자손들이 그 주민들이었으므로, 블레셋인들이 그것을 점령하였다. 유대인들은 그들이 그처럼 가까이 있어 해를 끼칠 기회가 더 많았으므로, 이 원수들을 해안 수비대원들로 여겼다.

하나님은 이제 그들을 정죄하신다. "가사의 서너 가지 죄로 말미암아 내가 그 벌을 돌이키지 아니하리니." 블레셋인들이 하나님을 그처럼 도발하였으므로, 이제 자비와 은혜를 받을 자격이 전혀 없다는 것이다.

"이는 그들이 온 무리를 사로잡아 에돔에 팔았음이라." 선지자는 여기서 특별한 죄를 기록한다. 가사 사람들이 유대인들과 이스라엘 사람들을 데려가 에돔으로 포로로 보내고 거기 가두었다는 것이다. 선지자의 의도는 이스라엘 사람들이 그들이 더 무거운 죄로 연루되어 있다는 것을 알도록 하는 것이었다. 하나님과 사람들에게 심하게 죄를 지었기 때문이다. 따라서 가사에 그처럼 엄한 보복이 취해질 것이라면, 그들은 자신들에게 더 무거운 보복이 기다린다는 것을 알아야 하였다.

원주석

7절 카드 ↗

Now follows a denunciation of punishment, — that God would send a fire on the wall of Gaza, to devour its palaces. And it hence appears that Gaza was a splendid town, and sumptuously built; and for this reason the Prophet speaks of its palaces. He shows, at the same time, that neither strength nor wealth would prevent God from executing the punishment which the Gazites deserved. He names also other cities of Palestine, even Ascalon and Azdod, or Azotus, and Ecron. These cities the Philistine then possessed. The Prophet then intimates, that wheresoever they might flee, there would be no safe place for them; for the Lord would expose as a prey to enemies, not only Gaza, but also all the other cities. We may conclude that Ascalon was the first city; for there was the royal residence, though Gaza was the capital of the whole nation; it might yet be that the pleasantness of its situation, and other attractions, might have induced the king to reside there, though it was not the metropolis; Him then who holds the scepter I will cut off from Ascalon. He at last concludes, that all the remnants of Palestine would be destroyed. Now, whenever God denounces destruction on the Jews, he ever gives some hope, and says that the remnant would be saved: but here the Prophet declares that whatever remained of that nation would be destroyed; for God purposed to destroy them altogether, and also their very name. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/amo-1-7

Source

"내가 가사 성에 불을 보내리니 그 궁들을 사르리라." 형벌이 선고된다. 하나님이 가사의 성벽에 불을 보내어 그 궁들을 소비하실 것이다. 가사가 화려하고 사치스럽게 세워진 도시였음이 나타난다. 이런 이유로 선지자는 그 궁들을 언급한다. 하나님이 가사 사람들이 받을 자격이 있는 형벌을 집행하시는 것을 강함도 부도 막지 못할 것임을 보인다.

그는 또한 팔레스타인의 다른 도시들, 즉 아스글론, 아스돗 또는 아소토, 에그론도 이름을 댄다. 블레셋인들이 그때 이 도시들을 점령하였다. 선지자는 그들이 어디로 피하든 안전한 장소가 없을 것임을 암시한다. 주님이 가사뿐 아니라 다른 모든 도시들도 원수들의 먹이로 노출시키실 것이기 때문이다.

원주석

8절 카드 ↗

He therefore adds, that Jehovah Lord had spoken, saith the Lord Jehovah This was added for confirmation; for the Philistine were then in possession of many and strong defenses, so that they boldly laughed to scorn the threatening of the Prophet. He therefore brings forward here the name of God. Now follows the prediction respecting Tyrus: — return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/amo-1-8

Source

선지자는 팔레스타인의 모든 남은 자들이 파괴될 것이라고 결론 짓는다. 하나님이 유대인들에게 멸망을 선포하실 때마다 그분은 항상 어떤 소망을 주시고 남은 자들이 구원받을 것이라고 말씀하신다. 그러나 여기서 선지자는 그 나라에서 남은 것이 무엇이든 파괴될 것이라고 선언한다. 하나님이 그들을 완전히 멸하시고 그 이름까지도 파괴하실 것이기 때문이다.

"이는 주 여호와께서 말씀하셨음이라." 이것이 확증을 위해 덧붙여졌다. 블레셋인들이 그때 많고 강한 방어물들을 갖고 있어서 선지자의 위협을 비웃을 수 있었기 때문이다. 따라서 그는 여기서 하나님의 이름을 제시한다.

원주석

9절 카드 ↗

He uses nearly the same words respecting Tyrus which he did respecting Gaza, and charges it with the same sin, which was that of removing the Jews from their country, as refugees and exiles, into Idumea, and of selling them as captives to the Idumeans. As of all the rest, he declares the same of Tyrus, that they had not lightly sinned, and that therefore no moderate chastisement was sufficient; for they had for a long time abused God’s forbearance, and had become stubborn in their wickedness. But what he says, that they had not been mindful of the covenant of brethren, some refer to Hiram and David; for we know that they had a brotherly intercourse, and called each other by the name of brothers; so great was the kindness between them. Some then think that the Tyrians are here condemned for having forgotten this covenant; for there ought to have remained among them some regard for the friendship which had existed between the two kings. But I know not whether this is too strained a view: I rather incline to another, and that is, that the Syrians delivered up the Jews and the Israelites to the Idumeans, when yet they knew them to be brethren: and they who implicate themselves in a matter of this kind are by no means excusable. When I see one conspiring for the ruin of his own brother, I see a detestable and a monstrous thing; if I abhor not a participation in the same crime, I am involved in the same guilt. When therefore the Syrians saw the Idumeans raging cruelly against their brethren, for they were descended from the same family, they ought doubtless to have shown to the Idumeans how alienated they were from all humanity and how perfidious they were against their own brethren and relatives. Now the Prophet says, that they had been unmindful of the covenant of brethren, because they made themselves assistants in so great and execrable a crime as that of carrying away Jews into Idumea, and of shutting them up there, when they knew that the Idumeans sought nothing else but the entire ruin of their own brethren. This seems to be the real meaning of the Prophet. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/amo-1-9

Source

두로에 관한 예언이 이어진다. 그는 두로에 대해서도 가사에 대한 것과 거의 같은 말들을 사용하며, 같은 죄를 부과한다. 유대인들을 자신들의 나라에서 피난처로 에돔으로 이주시키고 포로로 에돔인들에게 팔았다는 것이다.

"형제의 언약을 기억하지 아니하였도다." 어떤 이들은 이것을 히람과 다윗을 가리킨다고 한다. 우리는 그들이 형제적인 교류를 하였고 서로를 형제의 이름으로 불렀음을 안다. 어떤 이들은 두로인들이 이 언약을 잊었다는 것이 여기서 정죄된다고 생각한다.

그러나 나는 오히려 다른 견해를 선호한다. 즉 수리아인들이 유대인들과 이스라엘 사람들이 형제들임을 알면서도 에돔인들에게 넘겨주었다는 것이다. 수리아인들이 에돔인들이 자신들의 형제들에 대해 그처럼 잔인하게 광분하는 것을 보았을 때, 그들이 에돔인들에게 자신들이 인간성과 얼마나 소외되어 있으며 자신들의 형제들과 친척들에게 얼마나 배신자들인지를 보였어야 하였다. 선지자는 그들이 형제의 언약을 기억하지 않았다고 말한다. 그들이 유대인들을 에돔으로 데려가고 거기에 가두는 그처럼 크고 가증스러운 죄에 자신들을 동반자로 만들었기 때문이다.

원주석

10절 카드 ↗

But he adds, that God would send a fire on the wall of Tyrus to consume its palaces. When this happened, cannot with certainty be known: for though Tyrus was demolished by Alexander, as Gaza also was, these cities, I doubt not, suffered this calamity long before the coming of Alexander of Macedon; and it is probable, as I have already reminded you, that the Assyrians laid waste these countries, and also took possession of Tyrus, though they did not demolish that city; for in Alexander’s time there was no king there, it had been changed into a republic; the people were free, and had the chief authority. There must then have been there no small changes, for the state of the city and its government were wholly different from what they had been. We may then conclude that Tyrus was laid waste by the Assyrians, but afterwards recovered strength, and was a free city in the time of Alexander the Great. Let us now proceed: for I dwell not on every word, as we see that the same expressions are repeated by the Prophet. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/amo-1-10

Source

"내가 두로 성에 불을 보내리니 그 궁들을 사르리라." 이것이 언제 일어났는지는 확실히 알 수 없다. 두로가 알렉산더에 의해 무너졌지만 이 도시들은 의심할 여지 없이 마케도니아의 알렉산더가 오기 훨씬 전에 이 재앙을 겪었다. 앗시리아인들이 이 지역들을 황폐하게 하고 두로도 점령하였지만 그 도시를 무너뜨리지는 않았을 것이다. 그 도시는 알렉산더 시대에는 공화국으로 바뀌어 있었다.

원주석

11절 카드 ↗

The Prophet now passes to the Idumeans themselves. He had denounced ruin on the uncircumcised nations who delivered up the Jews into their hands: but they deserved a much heavier punishment, because their crime was much more atrocious. The Idumeans derived their origin, as it is well known, from their common father Isaac and bore the same symbol of God’s covenant, for they were circumcised. Since nearness of blood, and that sacred union, could not make them gentle to the Jews, we hence perceive how brutal was their inhumanity. They were then unworthy of being forgiven by God, when he became so severe a judge against heathen nations. But the Prophet says now, that the Idumeans had sinned more than their neighbors, and that their obstinacy was unhealable and that hence they could no longer be borne, for they had too long abused God’s forbearance, who had withheld his vengeance until this time. He charges them with this crime, that they pursued their brother with the sword. There is here an anomaly of the number, for he speaks of the whole people. Edom then pursued his brother, that is, the Jews. But the Prophet has intentionally put the singular number to enhance their crime: for he here placed here, as it were, two men, Edom and Jacob, who were really brothers, and even twins. Was it not then a most execrable ferocity in Edom to pursue his own brother Jacob? He then sets before us here two nations as two men, that he might more fully exhibit the barbarity of the Idumeans in forgetting their kindred, and in venting their rage against their own blood. They have then pursued their brother with the sword; that is, they have been avowed enemies, for they had joined themselves to heathen nations. When the Assyrians came against the Israelites, the Idumeans put on arms: and this, perhaps, happened before that war; for when the Syrians and Israelites conspired against the Jews, it is probable that the Idumeans joined in the same alliance. However this may have been, the Prophet reproaches them with cruelty for arming themselves against their own kindred, without any regard for their own blood. He afterwards adds, They have destroyed their own compassions; some render the words, “their own bowels;” and others in a strained and improper manner transfer the relative to the sons of Jacob, as though the Prophet had said, that Edom had destroyed the compassions, which were due, on account of their near relationship, from the posterity of Jacob. But the sense of the Prophet is clearly this, — that they destroyed their own compassions, which means, that they put off all sense of religion, and cast aside the first affections of nature. He then calls those the compassions of Edom, even such as he ought to have been influenced by: but as he had thrown aside all regard for humanity, there was not in him that compassion which he ought to have had. He then adds, His anger has perpetually raged He now compares the cruelty of the Idumeans to that of wild beasts; for they raged like fierce wild animals, and spared not their own blood. They then raged perpetually, even endlessly, and retained their indignation perpetually. The Prophet seems here to allude to Edom or Esau, the father of the nation; for he cherished long, we know, his wrath against his brother; as he dared not to kill his brother during his father’s life. Hence he said, I will wait till my father’s death, then I will avenge myself, ( Genesis 27:41 ) Since Esau then nourished this cruel hatred against his brother Jacob, the prophet here charges his posterity with the same crime; as though he had said, that they were too much like their father, or too much retained his perverse disposition, as they cherished and ever retained revenge in their hearts, and were wholly implacable. There may have been other causes of hatred between the Idumeans and the posterity of Jacob: but they ought, notwithstanding, whatever displeasure there may have been, to have forgiven their brethren. It was a monstrous thing past endurance, when a regard for their own blood did not reconcile those who were, by sacred bonds, connected together. We now perceive the object of the Prophet: and we here learn, that the Idumeans were more severely condemned than those mentioned before, and for this reason, — because they raged so cruelly against their own kindred. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/amo-1-11

Source

선지자는 이제 에돔인들 자신에게 넘어간다. 그는 유대인들을 자신들의 손에 넘긴 할례받지 않은 나라들에게 멸망을 선포하였다. 그러나 에돔인들은 훨씬 더 무거운 형벌을 받아 마땅하였다. 그들의 범죄가 훨씬 더 잔인하였기 때문이다. 에돔인들은 공통의 아버지 이삭에게서 기원하였음이 잘 알려져 있다. 그들은 하나님의 언약의 같은 표징을 지녔다. 할례를 받았기 때문이다. 혈연의 가까움과 그 성스러운 연합이 그들을 유대인들에게 온화하게 할 수 없었으므로, 그들의 잔인한 비인간성을 알 수 있다.

"에서는 칼로 그의 형제를 쫓으며 자신의 긍휼을 버리며 노를 끝없이 품으며." 여기서 수 불일치가 있다. 그는 온 백성에 대해 말하기 때문이다. 에돔이 자신의 형제, 즉 유대인들을 쫓았다. 그러나 선지자는 의도적으로 단수를 사용하여 그들의 범죄를 증폭시킨다. 여기서 그는 말하자면 두 사람, 에돔과 야곱을 세운다. 그들은 진정 형제들이었고 심지어 쌍둥이였다. 에돔이 자신의 형제 야곱을 쫓은 것이 가장 끔찍한 잔인함이 아니었는가?

"그들이 자신의 긍휼을 파괴하였다." 어떤 이들은 이것을 "그들의 창자들"로 번역한다. 그러나 선지자의 의미는 분명하다. 그들이 자신들의 긍휼을 파괴하였다는 것이다. 즉 모든 종교의 감각을 없애버리고 자연의 첫 번째 감정들을 내던졌다는 것이다. 선지자는 에돔이 가졌어야 할 긍휼을 에돔의 긍휼이라고 부른다. 그러나 그가 모든 인간성에 대한 배려를 던져버렸으므로 그에게는 가졌어야 할 긍휼이 없었다.

"그의 노가 끝없이 분노하였다." 그는 이제 에돔인들의 잔인함을 야생 짐승들의 잔인함에 비교한다. 그들이 광폭한 야생 동물들처럼 광분하여 자신들의 피도 아끼지 않았다. 선지자는 여기서 에돔 또는 에서, 그 나라의 아버지에게 암시하는 것 같다. 우리가 알듯이 그는 오랫동안 형제에 대한 분노를 키웠다. 그는 아버지가 살아 계시는 동안 형제를 감히 죽이지 못하였다. 에서는 자신의 형제 야곱에 대해 잔인한 증오를 키웠으므로, 선지자는 여기서 그 후손에게 같은 죄를 부과한다. 마치 그가 말하는 것처럼. "그들이 너무 많이 아버지를 닮아 그의 타락한 기질을 유지하며 원한을 마음속에 품고 완전히 완고하다."

원주석

12절 카드 ↗

He says in the last place, I will send fire on Teman, to consume the palaces of Bozrah By fire he ever means any kind of destruction. But he compares God’s vengeance to a burning fire. We know that when fire has once taken hold, not only on a house, but on a whole city, there is no remedy. So now the Prophet says, that God’s vengeance would be dreadful, that it would consume whatever hatred there was among them: I will then send fire on Teman ; which, as it is well known, was the first city of Idumea. Let us now proceed — return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/amo-1-12

Source

"내가 데만에 불을 보내리니 보스라의 궁들을 사르리라." 그는 여기서 '불'로 어떤 종류의 멸망이든 의미한다. 그러나 그는 하나님의 보복을 타오르는 불에 비교한다. 불이 한번 집, 심지어 온 도시에 붙으면 치료책이 없다는 것을 우리는 안다. 그러므로 선지자는 이제 하나님의 보복이 무서울 것이며 그들 중에 있는 모든 것을 소비할 것이라고 말한다. '데만'은 에돔의 첫 번째 도시로 알려져 있다.

원주석

13절 카드 ↗

He now prophesies against the Ammonites, who also derived their origin from the same common stock; for they were the posterity of Lot, as it is well known; and Lot was counted as the son of Abraham, as Abraham, having taken him with him from his country brought him up, no doubt, as his own son. Then Abraham was the common father of the Jews and of the Ammonites. Now, when the children of Ammon, without any regard to relationship, joined their forces to those of enemies, and conspired together, their cruelty admitted of no excuse. And there is no doubt but that they were guilty of many other crimes; but God, by his Prophet, enumerates not all the sins for which he had purposed to punish them, and only points out distinctly, as in passing, but one sin, and generally declares, that such people were utterly past hope, for they had hardened themselves in their wickedness. He therefore says of the children of Ammon, that they rent the pregnant women Some take הרות , erut, for הרים , erim , mountains; but I see not what can induce them, unless they think it strange that pregnant women were rent, that the Ammonites might extend further their borders; and for this ends it would be more suitable to regard the word as meaning mountains; as though he said, “They have cut through mountains, even the earth itself; there has been no obstacle through which the Ammonites have not made their way: an insatiable cupidity has so inflamed them, that they have rent the very mountains, and destroyed the whole order of nature.” Others take mountains metaphorically for fortified cities; for when one seeks to take possession of a kingdoms cities stand in his way like mountains. But this exposition is too strained. Now, since הרות , erut, mean women with child, the word, I doubt not, is to be taken in its genuine and usual sense, as we see it to be done in Hosea. [ Hosea 13:16 .] But why does the Prophet say, that the Ammonites had rent pregnant women? It is to show, that their cupidity was so frantic, that they abstained not from any kind of cruelty. It is possible that one be so avaricious as to seek to devour up the whole earth, and yet be inclined to clemency. Alexander, the Macedonian, though a bloody man, did yet show some measure of kindness: but there have been others much more cruel; as the Persian, of whom Isaiah speaks, who desired not money, but shed blood, ( Isaiah 13:17 ) So the Prophet says here of the Ammonites, that they not only, by unlawful means, extended their borders, used violence and became robbers who spoiled others of their property, but also that they did not spare even women with child. Now this is the worst thing in the storming of towns. When a town has wearied out an enemy, both pregnant women, and children, and infants may, through fury, be destroyed: but this is a rare thing, and never allowed, except under peculiar circumstances. He then reproaches the Ammonites, not only for their cupidity, but also for having committed every kind of cruelty to satisfy their greediness: they have then torn asunder women with child, that they might extend their borders. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/amo-1-13

Source

그는 이제 암몬 자손들에 대해 예언한다. 그들도 같은 공통 조상에서 기원하였다. 그들은 롯의 후손들이었음이 잘 알려져 있다. 롯은 아브라함의 아들로 여겨졌다. 아브라함이 그를 자신의 나라에서 데려왔기 때문이다. 따라서 아브라함이 유대인들과 암몬 자손들의 공통 아버지였다. 이제 암몬 자손이 혈연에 대한 어떤 배려도 없이 원수들의 군대에 합류하고 공모하였으므로, 그들의 잔인함은 변명의 여지가 없었다.

하나님은 그들의 모든 죄를 열거하지 않으셨다. 그들을 벌하기로 결정하신 이유들을 선지자를 통해 다 말씀하지 않으셨다. 단지 하나의 죄를 구체적으로 지적하시고, 그처럼 타락한 백성이 완전히 소망이 없다는 것을 일반적으로 선언하신다. 그들이 자신들의 사악함 안에서 굳어졌기 때문이다.

"임신한 여성들을 갈랐도다." 어떤 이들은 '에루트'를 '에림', 즉 산들로 취한다. 그러나 '에루트'는 임신한 여성들을 의미하며, 그것이 진정한 뜻이다. 호세아에서도 같은 방식으로 사용된다. 선지자가 암몬 자손이 임신한 여성들을 갈랐다고 말하는 이유는 그들의 탐욕이 너무나 광란적이어서 어떤 종류의 잔인함도 자제하지 않았음을 보이기 위함이다.

성들이 공격될 때 임신한 여성들과 어린아이들이 분노로 파괴되는 것이 최악의 일이다. 그러나 이것은 드문 일이며, 특별한 상황에서만 허용된다. 그러므로 선지자는 암몬 자손이 자신들의 탐욕을 채우기 위해 모든 종류의 잔인함을 저질렀다고 꾸짖는다.

원주석

14절 카드 ↗

I will therefore kindle a fire in the wall of רבה , Rabe, which shall devour its palaces, (the Prophet adds nothing new, I shall therefore go on,) and this by tumult, or by clamour, in the day of war. The Prophet means that enemies would come and suddenly lay waste the kingdom of Ammon; and that this would be the case, as a sudden fire lays hold on wood, in the day of war; that is as soon as the enemy attacked them, it would immediately put them to fight, and execute the vengeance they deserved, by a whirlwind in the day of tempest By these figurative terms the Prophet intimates that the calamity destructive to the Ammonites, would be sudden. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/amo-1-14

Source

"내가 랍바 성에 불을 놓아 그 궁들을 사르리라." 선지자는 새것을 덧붙이지 않는다. "이는 전쟁의 날 외침과 회오리바람의 날 폭풍 중에 그렇게 될 것임이라." 선지자는 원수들이 와서 갑자기 암몬 왕국을 황폐하게 할 것임을 의미한다. 마치 갑작스러운 불이 나무를 붙잡는 것처럼. 전쟁의 날에, 즉 원수가 그들을 공격하는 즉시 도망치게 하고 회오리바람과 폭풍의 날에 그들이 받아 마땅한 보복을 집행할 것이다.

이 비유적인 용어들로 선지자는 암몬 자손에게 파괴적인 재앙이 갑자기 임할 것임을 암시한다.

원주석

15절 카드 ↗

He finally adds, And their king shall go into captivity, he and his princes together As מלכם , melcam, was an idol of the people, some regard it here as a proper name; but he says, מלכם הוא ושריו , melcam eva ushariu , ‘their king, he and his princes;’ hence the Prophet, no doubt, names the king of Ammon, for he joins with him his princes. He says then that the ruin of the kingdom would be such, that the king himself would be led captive by the Assyrians. This prediction was no doubt fulfilled, though there is no history of it extant. return to ' Top of Page ' Joel Joe 3 Amos Amo Amos Amo 2 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Amos 1". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ amos-1.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dictionary Baker's Evangelical Dictionary King James Dictionary Smith's Bible Dictionary Complete List of 26 Bible Encyclopedias (7) Int Standard Bible Encyclopedia The Nuttall Encyclopedia The 1901 Jewish Encylopedia The Catholic Encyclopedia Kitto's Bible Cyclopedia Complete List of 7 Interlinear Study Bible Hebrew Old Testament Greek Old and New Testament Strong's Interlinear Search Whole Bible ---------------- Old Testament New Testament ---------------- Books of Law Books of History Books of Wisdom Major Prophets Minor Prophets The Gospels Pauline Epistles General Epistles Apocalyptic Books NASB KJV HCS ESV BSB WEB Bible Lexicons (3) Old Testament/ New Testament Greek Old Testament Hebrew New Testament Aramaic Translated As Begins With Containing Ends With Exact matching Greek Hebrew Aramaic Original Language Studies (4) Bill Klein's "Greek Thoughts" Charles Loder's "Hebrew Thoughts" Benjamin Shaw's "Aramaic Thoughts" KJ Went's "Difficult Sayings" Additional Lexical Resources Berry's NT Synonyms Girdlestone's OT Synonyms Trench's NT Synonyms Gesenius' Hebrew Grammar Bullinger's Figures of Speech B.C. (Before Christ) Bible History, Old Testament Sketches of Jewish Social Life The Temple - Its Ministry and Service The Works o

Pericope (part_of)

절 (explains)

bible-text/amo-1-15

Source

"그들의 왕은 그의 고관들과 함께 잡혀가리라." '말감'은 백성의 우상이었으므로, 어떤 이들은 그것을 여기서 고유 명사로 여긴다. 그러나 선지자는 말감, 즉 그와 그의 고관들이라고 말한다. 따라서 선지자는 의심할 여지 없이 암몬 왕을 이름한다. 그는 왕의 고관들을 함께 연결하기 때문이다. 왕국의 멸망이 왕 자신도 앗시리아인들에게 포로로 끌려갈 것이라고 그는 말한다. 이 예언은 의심할 여지 없이 성취되었다. 비록 그것의 역사가 남아 있지 않더라도.

원주석

2장 →
바이블위키 biblewiki.net · PD/CC0 · status:draft (verified 승격은 사람만) · 요약은 구조 정보만 제공하며 본문 원문을 왜곡하지 않습니다 · Karpathy LLM Wiki 패턴