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주석[칼빈] — 다니엘 11장 · 남북 왕들의 전쟁

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칼빈 주석 · 섹션 43개 · 한국어 번역 있음(한국어 우선) · 본문 보기
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1절 카드 ↗

Interpreters explain this verse in various ways. Some think the angel fought for the Persian king, and follow up their opinion, because he did not for the first time begin now to defend that monarchy in favor of the chosen people, but had done so from the very beginning. Others refer this to Michael, as the angel declares that he introduced the assistance of Michael. But that is forced and cold. I do not hesitate to state the argument to be from the greater to the less, and we have an instance of this in a tragedy of Ovid’s. I have been able to preserve you; do you ask whether I can destroy you? Thus the angel says, I have erected the Persian monarchy; I have not the slightest doubt of my present power to restrain these kings, lest they should pour forth their fury upon the people. The full meaning is this, the king of the Persians is nothing, and can do nothing except through me. I was God’s servant in transferring the monarchy of the Medes and Chaldeans to the Persians, as well as that of the Babylonians to the Medes. God, says he, entrusted me with that office, and so I placed Darius upon the throne. You now see how completely I have him in my power, and how I can prevent him from injuring my people should he be so inclined. When the angel boasts of his standing forward to help Darius, he claims nothing to himself, but speaks as it were in the person of God. For angels have no power distinct from God’s when he uses their agency and assistance. There is no reason for any inquiry whether the angel ought to use this boastful language and claim anything for himself. For he does not claim anything as really his own, but he skews himself to have been an agent in the change of dynasty when Babylon was subdued by the Medes, and the empire transferred to Darius. For although, as we have previously shewn, Cyrus obtained the victory, yet he transferred the honors of government to his uncle Cyaxares. The Hebrews are accustomed to consider him as king for the first two years; Cyrus began to reign after this period; and now, when the angel appears to Daniel, the third year had arrived, as we saw at the beginning of the chapter. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-1

Source

천사가 페르시아 왕을 위해 싸웠다고 해석하는 이들이 있다. 그들은 천사가 처음부터 페르시아 군주국을 하나님의 선민을 위해 수호해 왔다고 주장한다. 또 다른 이들은 이를 미가엘에게 적용하여, 천사가 미가엘의 도움을 불러들였다고 해석한다. 그러나 이는 억지스럽고 공허한 해석이다. 나는 주저 없이 여기서 논증의 방향이 대(大)에서 소(小)로 향한다고 본다. 천사는 이렇게 말한다: 나는 페르시아 군주국을 세웠으니, 지금도 그 왕들을 억제하여 백성에게 분노를 쏟아붓지 못하게 할 능력이 있다. 요점은 이것이다—페르시아 왕은 오직 나를 통해서만 존재하고 행동한다. 하나님께서 나에게 그 직임을 맡기셨으므로, 나는 다리우스를 왕좌에 세웠다. 천사가 다리우스를 돕기 위해 나섰다고 자랑할 때, 그는 하나님을 대신하여 말하는 것이다. 왜냐하면 천사들은 하나님께서 그들을 대리자로 사용하실 때 하나님과 별개로 어떤 능력도 갖지 않기 때문이다. 천사는 바벨론이 메대인들에게 정복될 때 왕조가 교체되는 일에 자신이 대리자였음을 말한다. 히브리인들은 다리우스를 처음 2년간 왕으로 여기는 관습이 있었으며, 키루스는 그 이후에 통치를 시작했다.

원주석

2절 카드 ↗

We must now understand God’s intention in thus informing his servant Daniel of future events. He was clearly unwilling to gratify a vain curiosity, and he enlarged upon events necessary to be known, thus enabling the Prophet not only privately to rely on God’s grace, through this manifestation of his care for his Church, but also to exhort others to persevere in the faith. This chapter seems like a historical narrative under the form of an enigmatic description of events then future. The angel relates and places before his eyes occurrences yet to come to pass. We gather from this very clearly how God spoke through his prophets; and thus Daniel, in his prophetic character alone, is a clear proof to us of God’s peculiar favor towards the Israelites. Here the angel discusses, not the general state of the world, but first the Persian kingdom, then the monarchy of Alexander, and afterwards the two kingdoms of Syria and Egypt. From this we cleverly perceive how the whole discourse was directed to the faithful. God did not regard the welfare of other nations, but wished to benefit his Church, and principally to sustain the faithful under their approaching troubles. It was to assure them of God’s never becoming forgetful of his covenant, and of his so moderating the convulsions then taking place throughout the world, as to be ever protecting his people by his assistance. But we shall have to repeat this again, and even more than once, as we proceed. First of all, the angel states, Three kings shall yet stand up in Persia With respect to the clause, Behold! I announce to you the truth, I explained in yesterday’s Lecture how frequently he confirmed his prophecy whenever he treated events of the greatest importance, which seemed almost incredible. I shall tell you the real truth; three kings shall stand up. The Jews are not only very ignorant of everything, but very stupid also- then they have no sense of shame, and are endued with a perverse audacity; for they think there were only three kings of Persia, and they neglect all history, and mingle and confound things perfectly clear and completely distinct. There were eight kings of Persia of whom no mention is made here. Why, then, does the angel say, three kings should stand up? This was the first year of Darius, as we saw before. Hence, in their number of kings, Cyrus, the first monarch, is included, together with his son Cambyses. When these two kings have been decided on, a new question will arise again; for some add Smerdis to Cambyses, though he was only an impostor; for the Magi falsely thrust him in as the son of Darius, for the purpose of acquiring the sovereignty to themselves. Thus he was acknowledged as king for seven months; but when the cheat was discovered he was slain by seven of the nobles, among whom was Darius the son of Hystaspes, and he, according to the common narrative, was created king by the consent of the others on the neighing of his horse. The variations of interpreters might hinder us from reading them, and so we must gather the truth from the event. For Smerdis, as I have stated, cannot be reckoned among the kings of Persia, as he was but an impostor. I therefore exclude him, following the prudence of others who have considered the point with attention. We must now observe why Daniel mentions four kings, the fourth of whom, he states, should be very rich Cambyses succeeded Cyrus, who was reigning when the prophecy was uttered. He was always moving about to distant places; he scarcely allowed himself rest for a single year; he was exceedingly desirous of glory, insatiable in his ambition, and ever stirring up new wars. Cambyses, his son, who had slain his brother, died in Egypt, and yet added this country to the Persian Empire. Darius, the son of Hystaspes, succeeded, and Xerxes followed him. They are deceived who think Darius, the son of Hystaspes, is the fourth king; without doubt the Prophet meant Xerxes, who crossed the sea with a mighty army. he led with him 900,000 men; and, however incredible this may appear, all historians constantly affirm it. He was so puffed up with pride that he said he came to put fetters upon the Hellespont, while his army covered all the neighboring country. This is one point; the four kings were Cyrus, Cambyses, Darius the son of Hystaspes, and Xerxes, omitting Smerdis. We may now inquire why the angel limits the number to four, as the successor of Xerxes was Artaxerxes, or Darius Longimanus, the long-handed, and some others after him. This difficulty is solved by the following probable method, — Xerxes destroyed the power of the Persian Empire by his rashness; he escaped with the greatest disgrace, and was scarcely saved by the baseness of his flight. He brought away but few companions with him hastily in a small boat, and could not obtain a single transport, although the Hellespont had been previously covered with his ships. His whole army was almost cut to pieces, first at Thermopylee, then at Leuctra, and afterwards at other places. From that period the Persian Empire declined, for when its warlike glory was annihilated, the people gave themselves up to sloth and idleness, according to the testimony of Xenophon. Some interpreters expound the phrase, three kings stood up, of the flourishing period of the Persian monarchy: they take the words “stood up” emphatically, since from that period the nation’s power began to wane. For Xerxes on his return was hated by the whole people, first for his folly, then for his putting his brother to death, for his disgraceful conduct towards his sister, and for his other crimes; and as he was so loaded with infamy before his own people, he was slain by Artabanus, who reigned seven months. As the power of Persia was then almost entirely destroyed, or at least was beginning to decline, some interpreters state these three kings to stand up, and then add Xerxes as the fourth and the most opulent. But suppose we take the word “stood up” relatively, with res

Pericope (part_of)

절 (explains)

bible-text/dan-11-2

Source

하나님께서 이 예언을 통해 무엇을 의도하셨는지 이해해야 한다. 하나님은 헛된 호기심을 채우려 하지 않으셨고, 알아야 할 사건들을 상세히 밝히셔서 선지자로 하여금 개인적으로 하나님의 은혜를 신뢰하게 하고, 또한 다른 이들에게도 믿음 안에서 인내하도록 권면할 수 있게 하셨다. 이 장은 장차 일어날 사건들을 수수께끼 같은 표현으로 역사적 서사처럼 서술한다. 먼저 페르시아 왕국을 다루고, 다음으로 알렉산더의 군주국을, 그 후 시리아와 이집트 두 왕국을 다룬다. 하나님은 다른 민족들의 복지가 아니라 교회에 유익을 주시고, 다가오는 환난 가운데서도 신실한 이들을 붙들어 주시고자 하셨다. 유대인들은 극도로 무지할 뿐 아니라 매우 우둔하다. 그들은 페르시아 왕이 셋뿐이었다고 생각하며 역사를 무시한다. 천사가 세 왕이 일어날 것이라고 말하는 이유는 이렇다—다리우스 원년부터 시작하여 키루스, 캄비세스, 히스타스페스의 아들 다리우스, 그리고 크세르크세스가 네 왕이 된다. 스메르디스는 사기꾼이었으므로 제외한다. 크세르크세스가 헬레스폰트에 족쇄를 채우러 왔다고 말할 만큼 오만하였으며 90만 대군을 이끌었으나, 테르모필레와 류크트라에서 대패하여 페르시아 제국의 쇠퇴가 시작되었다.

원주석

3절 카드 ↗

This refers to Alexander of Macedon. I have already shortly stated the reason why the angel passed over all the Persian kings from Artabanus to the last Darius, they did not engage in any contests with the Jews up to Xerxes But when Alexander invaded Asia, he struck the Jews with terror, as well as all other nations. He came like lightning, and it is by no means surprising that the Jews should be frightened at his arrival, because, as we formerly expressed it, he flew with amazing swiftness. Alexander then rose up, not only by the riches and might of his warlike preparations, but he necessarily inspired the Jews with trepidation when they perceived their inability to resist him, and thus he was deservedly hostile to them, because, from the very beginning, they had despised his empire. Josephus also informs us how he was moved at the sight of the high priest, and how he determined to mitigate his rage against the Jews. For when he was at home, before passing over into Asia, the vision of the high priest was offered to him, for God had sent his angel under that disguise. (153) Alexander supposed it to be some deity; but when the high priest met him in procession, the vision returned to his recollection, and he was struck as if he had seen God appearing to him from heaven. Whatever was the object of this occurrence, Alexander clearly came into Judea with the intention of utterly destroying the whole nation. This is the reason why the angel carefully predicts this change. A brave king, therefore , shall stand up, and rule with extensive dominion, and do according to his pleasure; that is, he shall succeed as if he had all the events of the war under his own hand and according to his own pleasure, as the event itself most fully proved. It follows: — (153) There are various minor errors in the edition 1617, which are correct in the edition of 1571. For example, on folio 94, verse 3, violavit occurs for volavit ; and on folio 95, verse 3, non begins the sentence instead of nam — Ed . return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-3

Source

이는 마케도니아의 알렉산더에 관한 것이다. 천사가 크세르크세스부터 마지막 다리우스까지 페르시아 왕들을 건너뛴 이유는, 크세르크세스까지는 유대인들과 어떤 충돌도 없었기 때문이다. 그러나 알렉산더가 아시아를 침공하자 유대인들도 다른 모든 민족들처럼 공포에 사로잡혔다. 그는 번개처럼 나타났다. 요세푸스는 알렉산더가 대제사장의 모습을 보고 감동받아 유대인들에 대한 분노를 완화하기로 결심했다고 알려준다. 그러므로 천사가 이 변화를 자세히 예언한 것은 당연하다. 용감한 왕이 일어나 광대한 영토를 다스리며 자기 마음대로 할 것이다—즉 전쟁의 모든 사건이 마치 자신의 손에 달려 있는 것처럼 성공을 거둘 것이며, 실제 사건이 이를 충분히 증명하였다.

원주석

4절 카드 ↗

This language is concise, but there is no ambiguity in the sense. First of all the angel says, After that brave king had stood up, his empire should be broken in pieces: for when Alexander had arrived at his height, he suddenly fell sick, and shortly afterwards died at Babylon. Ambassadors had assembled round him from every quarter. He was quite intoxicated by prosperity, and very probably poisoned himself. Historians, however, have viewed him as a remarkable example of singular valor, and so they have pretended and have related, because at least they thought so, that he was deceitfully poisoned by Cassander. But we all know how intemperately and immoderately he indulged in drinking; he almost buried himself in wine, and was seized with disease amidst his cups, and sank under it, because no remedy was found for him. This, then, was Alexander’s poison. Whichever way we understand it, he fell suddenly, almost as soon as he began to stand. After conquering nearly the whole East, he came to Babylon, and was uncertain in his plans as to the employment of his forces, after he had procured peace for the whole East. He was then anxious to transfer his armies to either Europe or Africa. The angel says, After he had stood up, meaning, after he had acquired the monarchy of the whole East, his kingdom should be broken up. He uses this simile, because the whole power of Alexander was not so much extinguished as broken into separate parts. We know how the twelve chiefs who were his generals drew the spoils to themselves; every one took a portion of his kingdom, and divided it among themselves, as we have previously stated, just as if it were torn from their master’s body. All consented in raising his brother Aridaeus to the dignity of king, and they called him Philip, that, while his sons were young, the memory of his father might commend them to the world. But four kingdoms at length issued from Alexander’s monarchy. It is unnecessary here to refer to what we may read at our leisure in the writings of historians. The Prophet only touches shortly on those points which relate to the instruction of the Church; he does not relate in order or in detail the events narrated in history; he only says, His empire shall be broken, and shall be divided, says he, towards the four winds of heaven The angel omits that partition which assigned the treasure to one, and gave the office of counselor to Philip: Perdiccas was the guardian of his son, and he with others obtained a portion of his dominions. Seleucus obtained Syria, to whom his son Antiochus succeeded; Antigonus became prefect of Asia Minor; Cassander, the father of Antipater, seized the kingdom of Macedon for himself; Ptolemy, the son of Lagus, who had been a common soldier, possessed Egypt. These are the four kingdoms of which the angel now treats. For Egypt was situated to the south of Judea, and Syria to the north, as we shall afterwards have occasion to observe. Macedonia came afterwards, and then Asia Minor, both east and west. But the angel does not enter into any complicated details, but shortly enumerates whatever was necessary for the common instruction of the elect people. The common consent of all writers has handed down these facts, — four kingdoms were constituted at length out of many portions, after the chiefs had been so mutually slain by one another that four only survived, namely, Ptolemy, Seleucus, Antigonus, and Cassander. Afterwards the kingdom of Antiochus was extended when Antigonus was conquered; for Antiochus added Asia Minor to the kingdom of Syria. But Antiochus stood only for a time, and hence the angel truly and properly states this empire to have been divided into four parts. He next adds, And not to his posterity No one could have guessed what the angel predicted so many years before Alexander’s birth; for he was not born till a hundred years after this period. Those who know the boldness of his warlike schemes, the rapidity of his movements, and the success of his measures, would never be persuaded of this result, — the complete destruction of all his posterity, and the utter extinction of his race. Had Alexander lived quietly at home, he might have married, and have become the father of children who would have been his undisputed successors. He died young, soon after reaching the age of thirty; still he might have married, and have had heirs to his throne. He had a brother, Aridaeus, and other relations, among whom was his uncle Pyrrhus, king of Epirus, and a royal offspring might thus have been preserved, and a successor prepared for him. After he had subdued both upper and lower Asia, he became master of Syria, Egypt, and Judea, and extended his power to the Persians, while his fame extended over Africa and Europe. Since no one dared to raise a finger against him, as he possessed a most magnificent army, and all his generals were bound to him by most important benefits, and so many of his prefects were enriched by his extreme liberality, who would have thought that all his posterity and relations would be thus blotted out? He left; two sons, but they were slain as well as his brother Aridaeus, while his wives and his mother, aged eighty years, shared the same fate. Nor did Cassander spare her, for she intrigued against him. At length, as if God would punish so many slaughters committed by Alexander, he wished his whole posterity to be extinguished. And yet, as I have stated, no foreign enemy was the agent in inflicting such heavy punishments. He had subjugated the whole East, and his bearing was such, as if the whole monarchy of that portion of the world had descended to him from his ancestors by hereditary right. As the world contained no enemy for him, his foes sprang from his own home; they slew his mother, his wives, his children, and all his relatives, and utterly rooted out all his race. We observe, then, with what clearness and certainty the angel predicts events entirely concealed from that age, and for hundred ye

Pericope (part_of)

절 (explains)

bible-text/dan-11-4

Source

이 말씀은 간결하지만 의미에는 모호함이 없다. 먼저 천사는 그 용감한 왕이 일어나면 그의 왕국이 산산이 부서질 것이라 말한다. 알렉산더가 절정에 이르렀을 때 갑자기 병이 들어 바벨론에서 죽었다. 역사가들은 그가 카산드로스에게 독살되었다고 하지만, 우리 모두 그가 포도주를 얼마나 무절제하게 마셨는지 안다—그는 술잔 속에서 병을 얻어 죽었다. 그의 열두 장군들이 전리품을 나눠 갖고, 각자 왕국의 일부를 취했다. 아리다이오스를 왕으로 추대했지만, 결국 알렉산더의 군주국에서 네 왕국이 나왔다. 선지자는 교회 교육에 관련된 사항들만 간략히 언급한다. 그의 후손에게 돌아가지 않을 것이라는 예언 역시 놀랍다. 알렉산더는 서른 남짓의 나이에 죽었고, 그의 두 아들, 형제 아리다이오스, 그의 아내들과 여든 살 노모까지 모두 살해되어 그의 혈통은 완전히 끊어졌다. 세상에 적이 없던 그의 적들이 자기 집 안에서 나온 것이다.

원주석

5절 카드 ↗

Here the angel begins to treat of the kings of Egypt and of Syria. He does not mention the king of Syria yet, but will do so in the next verse; but he begins with the king of Egypt, the neighboring monarchy to that of Israel. He says, the king of the south, meaning, the king of Egypt, would be brave. He next adds, and one of his princes. Many take this in one context; but I think the angel transfers his discourse to Antiochus the son of Seleucus. And one of his princes, he says, meaning, one of Alexander’s princes, shall strengthen himself against him. For the letter ו , vau, is taken in the sense of opposing, and implies an opposition between Ptolemy the son of Lagus, and Antiochus king of Syria. Hence the king of the south shall grow strong — another of Alexander’s chiefs shall grow strong against him, and shall have dominion. We know how much larger and more wealthy the kingdom of Syria was than that of Egypt, especially when Asia Minor was added to it. Without doubt, the angel was acquainted with the future superiority of Antiochus to Ptolemy, when these two kings are mutually compared. But the rest to-morrow. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-5

Source

여기서 천사는 이집트와 시리아 왕들을 다루기 시작한다. 남방 왕 곧 이집트 왕이 강해질 것이라 한다. 나는 천사가 담론을 안티오코스 셀레우코스의 아들 쪽으로 옮긴다고 생각한다. '그의 방백 중 하나가 그를 넘어 강성하리니'는 알렉산더의 방백 중 하나가 그를 대적하여 강성해질 것을 뜻하며, 라고스의 아들 프톨레마이오스와 시리아 왕 안티오코스 사이의 대립을 암시한다. 남방 왕이 강성해질 것이고, 또 다른 알렉산더의 방백이 그보다 더 강성해질 것이다. 특히 소아시아가 추가되면서 시리아 왕국이 이집트보다 훨씬 크고 부유했다는 사실을 천사는 알았다.

원주석

6절 카드 ↗

As to the explanation of the words, the king of the south, we have stated to be the king of Egypt, and that of the north, of Syria. To do right things, means to make mutual peace; he shall not retain the strength of his arm, is, his arm shall not retain its strength; he shall not stand refers to his father Ptolemy, or Antiochus Theos, as we shall afterwards see. And then we must take the ו , vau, negatively, and read, nor his seed, which some translate his arm. She shall be delivered up, implies being given up to death, while some understand her parent, to be her mother or her nurse. Here, then, the angel prophesies the state of the kingdoms of Egypt and Syria; and still he has respect to the Church of God, as we stated yesterday, which was placed in the midst of these two nations. We must always strive to ascertain the intention of the Holy Spirit. He wished to support the pious under those convulsions by which they would be agitated and afflicted. Their confidence might have been utterly subverted unless they had been persuaded that nothing happens at random, since all these events were proclaimed beforehand. Again, God had sent his angel to Daniel, which proved both his power and his determination to defend his Church, and he would accomplish this, because he wished the faithful admonished beforehand neither rashly nor yet without profit. But we must first relate the history — the angel says, At the end of the times two kings should enter into covenant and friendship He had announced the superiority of the king of Syria; for when Antigonus was conquered, and his son was dead, Seleucus the first king of Syria far surpassed Ptolemy in his power and the magnitude of his dominion. But a mutual rivalry arose between them, and there were some slight skirmishes on both sides, till the condition of Ptolemy became weakened, and then Seleucus rushed tumultuously, with the ferocity of a robber rather than the magnanimity of a king. After they had continued the contest for some time, Berenice the daughter of the second Ptolemy, named Philadelphus, was given in marriage to Antiochus Theos. She is also called Beronice and Bernice. He was so blinded with pride, as to take the name of Theos, which means God; he was the third of that name, the former king being called Soter, meaning preserver For, as Seleueus had acquired so many and such mighty possessions, his sons did not consider their authority fully established, and so they assumed these magnificent titles for the sake of inspiring all nations with the terror of their frame. Hence the first Antiochus was called Sorer, and the second Theos. Now the second Ptolemy, named Philadelphus, gave his daughter in marriage to Antiochus Theos. By this bond peace and friendship were established between them, just as at Rome, Pompey married Julia the daughter of Caesar. And we daily observe similar occurrences, for when one king has in his power a daughter, or niece, or other relatives, another king finds himself possessed of male and female relations, by whose intermarriage they confirm a treaty of peace. It was so in this case, although historians attribute some degree of craft to Philadelphus in bestowing his daughter on Antiochus Theos. He supposed this to be a means by which he might ultimately acquire the dominion over all Syria, and over the other provinces under the sway of Antiochus. Whether this really was so or not, profane historians prove the fulfillment of the angel’s prediction. Without the slightest doubt, God, in his wonderful counsels, dictated to these historians what we read at the present time, and made them witnesses of his own truth. This thought, indeed, never entered their minds, but when God governs the minds and tongues of men, he wishes to establish clear and convincing testimony to this prophecy, for the purpose of shewing the real prediction of every occurrence. At the end of the years, says he, they shall become united. He next states, And the daughter of the king of the south, meaning Bernice, whom we have mentioned, shall come to the king of the north, meaning the king of Syria, Antiochus Theos. This alliance was contracted in defiance of justice. For Antiochus repudiated his wife Laodice, who was the mother of two sons whom she had born to Antiochus; namely, Seleucus Callinicus, and Antiochus the younger, named Hierax, a hawk, on account of his rapacity. We perceive, then, how he contracted a second marriage, after an unjust and illegal divorce of his first wife. Hence it is not surprising if this alliance was cursed by the Almighty. It turned out unhappily for both the kings of Egypt and Syria. Ptolemy ought not to have thrust his daughter upon Antiochus, who was already married, nor yet to have allowed her to become a second wife, while the king’s real wife was divorced. We perceive, then, how God became the avenger of these crimes, while the plans of Antiochus and Philadelphus turned out in. Some think that Antiochus was fraudulently poisoned by his first wife, but as the point is doubtful, I pronounce no opinion. Whether it was so or not, Antiochus had a son by Bernice, and died immediately after being reconciled to his former wife. Some historians state, that after she had recovered her dignity and rank as queen, having once experienced her husband’s fickleness and perfidy, she took sure means of preventing another repudiation. When Antiochus was dead, this woman was enflamed with vengeance, and in the perverseness of her disposition, she impelled her son to murder her rival, especially stimulating Seleucus Callinicus who succeeded to his father’s throne. Hierax was then prefect of Asia Minor; hence she stimulated her son with fury to murder her rival. For, although Antiochus Theos had been reconciled to her, yet some degree of rank and honor still attached to Bernice the daughter of Ptolemy. And her son perpetrated this murder with the greatest willingness, and with the basest cruelty and perfidy; for he persuaded her t

Pericope (part_of)

절 (explains)

bible-text/dan-11-6

Source

남방 왕은 이집트 왕이고 북방 왕은 시리아 왕임을 이미 말했다. 천사는 두 왕국의 상태를 예언하면서 항상 교회를 주시한다. 우리는 성령의 의도를 파악하려고 노력해야 한다. 하나님은 두 민족 사이에 놓인 당신의 교회가 겪을 격동 속에서 신실한 이들을 붙들고자 하셨다. 이 모든 일이 미리 선포되었으므로 아무것도 우연히 일어나지 않는다는 확신이 그들의 신뢰를 지킬 수 있었다. 역사적으로 필라델포스의 딸 베레니케가 안티오코스 테오스에게 시집을 갔다. 이 결혼 동맹은 이미 결혼한 라오디케를 부당하게 내쫓고 이루어진 것이었다. 라오디케는 자신의 아들 셀레우코스 칼리니코스를 선동하여 경쟁자를 살해하게 했다. 하나님은 이 범죄들의 심판자가 되셨고, 두 왕의 계획은 수포로 돌아갔다.

원주석

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The angel treats here of Ptolemy Euergetes, the third king of Egypt, who succeeded his father Philadelphus. He collected large forces to revenge the insult offered to his sister, and thus carried on the war with Seleucus Callinicus, who had become king after his father’s death. The angel, therefore, now touches shortly on this war, by saying, There shall stand up a shoot from the root of that queen. Very possibly he was younger than his sister Berenice. He says, He shall stand in his own degree, meaning, in the royal rank. The interpretation of those who translate, He shall stand in his father’s rank, is forced. What is it then? He shall stand in his own rank; that is, he shall arrive at his own rank by hereditary right. Although, therefore, at first all thought the death of Berenice would be unrevenged through her father being dead, here the angel announces that her brother should be like a branch, and become the avenger of this great wickedness. He shall stand, then, in his rank, meaning, he shall arrive at the royal throne, from the branch or germ of her root, namely, Berenice. He shall come with an army against Callinicus. Profane writers bear witness to this. And he shall come even to the fortification of the king of the north He entered Syria, and caused so great a terror that many fortified cities surrendered themselves to him. During this war he drew to himself many cities which seemed impregnable; whence it is not surprising to find the angel stating his arrival at the fortifications. Some translate it “ dwelling-place, ” but without reason, and thus injure the Prophet’s meaning. He shall come unto the very fortification, meaning, he shall arrive in Syria, and shall posses many fortified cities. He next adds, And he shall work on them, meaning, he shall prosper; for this word when used without any addition, implies in Hebrew performing great exploits. He shall proceed and acquire power over the greater part of Syria, and shall prevail. By this last word he explains how superior he should be to Callinicus. For this king sent for his younger brother whose fidelity he suspected, and thought it the safest course to treat with his enemy. But young Hierax, the hawk, determined to use that expedition to his own advantage. He was not content with his own province of Asia Minor, but he anticipated being his father’s sole heir, especially as he had hired some troops from Gaul, who had invaded Asia Minor, Bithynia, and other provinces. He was greatly puffed up, and betrayed his own covetousness. Seleucus Callinicus preferred making peace with his enemy to fostering his brother’s resources. At length Hierax more and more developed the perversity of his mind. For he openly declared war against his brother, to whose assistance he pretended to have come, after having been sent for according to agreement. His brother Seleucus had promised him a portion of Asia as far as Mount Taurus; and when he saw himself the victim of his impious and disgraceful snares, he openly waged war with his brother. But he was conquered at length, and thus received the reward of his impiety. Thus Ptolemy Euergetes prevailed, while he departed from Syria after spoiling his enemy, according to what follows — return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

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Source

천사는 여기서 이집트의 세 번째 왕 프톨레마이오스 에우에르게테스를 다룬다. 그는 누이 베레니케에 대한 모욕을 복수하기 위해 대군을 모아 셀레우코스 칼리니코스와 전쟁을 벌였다. 천사는 그 여왕의 뿌리에서 나온 가지 하나가 일어날 것이라 말한다. 베레니케보다 어렸을 것이다. 그가 자기 자리에 설 것이라는 말은 왕위에 오를 것이라는 뜻이다. 비록 처음에는 베레니케의 죽음이 복수받지 못할 것처럼 보였지만, 천사는 그녀의 오라버니가 마치 나뭇가지처럼 이 큰 악의 복수자가 될 것을 선포한다. 그가 군대를 이끌고 올 것이다. 세속 역사가들도 이를 증언한다. 그는 시리아까지 들어가 많은 요새 도시들이 항복하였고 번영하였다. 셀레우코스 칼리니코스는 동생 히에락스를 불러 도움을 구했지만, 히에락스는 그 원정을 자신의 이익을 위해 이용하려 했다. 결국 히에락스는 불경건함의 대가를 받았고, 프톨레마이오스 에우에르게테스가 승리하였다.

원주석

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The angel explains more fully what he had already stated briefly, namely, Ptolemy should be the conqueror, and spoil the whole of Syria almost according to his pleasure. Profane writers also shew us the great number of images which were taken away, and how Egypt recovered its gods of silver and gold which it had lost a long time ago. Thus the event proved the truth of the angel’s prophecy. The particle גם gem, is interposed for the sake of amplifying the subject, to inform us of the unequal condition of the peace, and how Ptolemy exercised the rights of a conqueror in spoiling the whole of Syria according to his lust. It is added, He shall stand for more years than the king of the north. Some restrict this to the duration of the life of each king, and others extend it farther. Probably the angel speaks of Ptolemy Euergetes, who reigned forty-six years. As God extended his life so long, we are not surprised at the angel’s saying it should last longer than the king of Syria’s. This explanation is applicable to the present case, for if he had died before, Callinicus might have recovered the effects of the war; but as Ptolemy survived, he dared not attempt any-thing, being assured of the utter fruitlessness of any effort against the king who had vanquished him. It follows: — return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-8

Source

천사는 앞서 간략히 말한 것을 더 상세히 설명한다. 프톨레마이오스가 승리하여 자신의 욕심대로 시리아 거의 전체를 약탈할 것이다. 세속 역사가들도 얼마나 많은 신상들이 빼앗겼는지, 이집트가 오래전에 잃었던 금은 신상들을 어떻게 되찾았는지 증언한다. 이로써 사건이 천사 예언의 진실함을 입증했다. 그가 북방 왕보다 더 오래 살 것이다. 아마도 천사는 46년간 통치한 프톨레마이오스 에우에르게테스에 대해 말하는 것이다. 하나님이 그의 삶을 그토록 오래 연장하셨으므로, 그가 시리아 왕보다 오래 산다고 천사가 말한 것은 당연하다. 칼리니코스는 감히 그를 대적하지 못했다.

원주석

9절 카드 ↗

This clause belongs to the former verse; as if he had said, Ptolemy shall return by a peaceful march after this hostile invasion of Syria. For he might have some fears lest his enemy should not be completely prostrated. But as he departed as conqueror, the angel announces his safe arrival in his own land. The words “come” and “return” are used emphatically, implying the absence of all harass, fear, and danger. (160) He returned to his kingdom and his own land, since he could not trust to the quietness of the enemies whom he had laid prostrate. It follows: — (160) The edition of 1617 has modestia incorrectly for molestia The error is corrected in subsequent editions. The reader of the original must be prepared for many verbal inaccuracies in this edition. — Ed . return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-9

Source

이 절은 앞 절에 속한다. 프톨레마이오스가 시리아를 적대적으로 침략한 후 평화로운 행진으로 돌아올 것이다. 그는 정복자로 돌아갔기 때문에, 천사는 그가 자기 나라에 안전히 도착할 것을 선포한다. "오다"와 "돌아오다"라는 말은 어떤 괴롭힘도 두려움도 위험도 없다는 것을 강조한다. 그는 완전히 쓰러뜨린 적들의 고요함을 믿을 수 없었기 때문에 자신의 왕국과 본토로 돌아갔다.

원주석

10절 카드 ↗

Here the angel passes to the third war, namely, that which the son of Callinicus stirred up against Ptolemy Philopator. After the death of Euergetes, the two sons of Callinicus united their forces, and endeavored to recover Syria, and especially that part of it of which they had been deprived. When they were already on their expedition, and their forces were on their march, the elder Seleucus died, and his surviving brother was Antiochus, called the Great. Ptolemy, called Philopator, which means a lover of his father, was then alive. He was so called in consequence of the parricide of which he was guilty, having put to death both parents, together with his brother. The word is used by way of ridicule, and a sense the opposite to that expressed is implied by this epithet, which is honorable in itself, and expresses the virtue of filial piety. But he slew his father, mother, and brother, and on account of all these impious murders, the name of Philopator was applied to him as a mark of disgrace. As, therefore, he was so thoroughly hated by his own people, the sons of Callinicus, namely, Seleucus Ceraunus the elder, and Antiochus the Great, thought the time had arrived for the recovery of the lost cities of Syria. For he was detested and despised in consequence of his numerous crimes. They therefore anticipated little trouble in recovering their possessions, when their enemy was thus branded with infamy, and had many domestic foes. This is the reason why the angel says of the sons of Callinicus, They shall be provoked, and shall lead a multitude of great armies; it may mean “great forces,” as some historians relate the collection of two very strong armies. Unless I am mistaken, Antiochus the Great had 70,000 foot and 5000 horse. Ptolemy excelled in cavalry as he had 6000 horse but only 62,000 foot, as Polybius informs us in his fifth book. (161) They were nearly equal in forces, but the confidence of the two sons of Callinicus, of whom alone the angel now speaks, was increased when they beheld their wicked enemy so greatly detested in consequence of his parricide. He afterwards says, He shall come. He changes the number, since the elder brother, being the eldest son of Callinicus, namely, Seleucus Ceraunus, died while they were preparing for the war, and they say he was slain by his attendants in passing through Asia Minor. Whether this was so or not, all historians unite in stating that Antiochus the Great alone carried on the war with Philopator. He shall come so as to overflow and pass through He recovered that part of Syria which he had lost, and when he approached Egypt, then Philopator met him. Profane historians state him to have been a coward, and never to have obtained power by open bravery, but by fear alone. He was too late in preparing his forces for resisting his enemy. This is the reason why the angel says, The king of Syria, or of the north , should come, even to the citadels, or fortifications; for at length Philopator roused himself from slumber, for he never put on his arms to repel an enemy except when compelled by the direst necessity. Hence he adds, The king of the south shall be irritated, or exasperated. He uses the word “exasperated,” because, as I have just said, he would never have opposed himself to his enemy Antiochus except lie had perceived his own kingdom placed in great jeopardy. He might have taken patiently the loss of Syria, so long as Egypt had been safe; but when his life and all his possessions were in danger, he became sufficiently exasperated to attack his foe; and yet he prevailed, as we shall afterwards see. I cannot complete this subject to-day, and so I shall draw to a close. Philopator became victorious, and yet he was so sluggish that he distrusted his friends and foes alike, and was forced by this very fear to make peace with his enemy, although he was really the conqueror. Not only could he have driven back his enemy whom he had vanquished, but he might have taken possession of his territories; but he did not dare to do this, he was conscious of being a parricide, and knew to his cost how hateful his name was among all men. Hence, although superior in strength, and actually the conqueror of his enemy in battle, he dared not proceed further. But we will explain the remainder another time. (161) Calvin quoting from memory has not stated the numbers accurately. See Polyb., lib. 5, p. 421, edit. Casaubon. Paris; also the Dissertations at the end of this volume. — Ed return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-10

Source

여기서 천사는 칼리니코스의 아들이 프톨레마이오스 필로파토르에 대항하여 일으킨 세 번째 전쟁으로 넘어간다. 에우에르게테스가 죽자 칼리니코스의 두 아들이 연합하여 시리아를 되찾으려 했다. 원정 중에 형 셀레우코스가 죽고, 살아남은 동생이 안티오코스 대왕이었다. 이때 프톨레마이오스 필로파토르가 살아 있었다. 그는 부모와 형을 살해한 죄로 이 이름을 얻었는데, 사실 그 반대 의미로 조롱하여 붙여진 이름이다. 그는 자국민에게 미움을 받았으므로, 칼리니코스의 아들들은 빼앗긴 도시들을 되찾을 때가 왔다고 여겼다. 천사는 칼리니코스의 아들들이 자극받아 대군을 이끌 것이라 한다. 안티오코스 대왕은 보병 7만과 기병 5천을 거느렸다고 전해진다. 형이 죽자 안티오코스 대왕 혼자서 전쟁을 수행했다. 그는 범람하듯 진격하여 시리아의 잃어버린 부분을 되찾고 이집트까지 접근했다. 필로파토르는 나태하여 극도의 위기를 느낄 때만 무장을 들었고 결국 자극받아 대적하게 되었다.

원주석

12절 카드 ↗

The angel here marks the close of the war. Had Ptolemy’s valor seconded his good fortune, he might easily have seized upon the whole kingdom of Syria, as profane historians report. But he was so given up to his own lusts, that he willingly entered into treaty with his enemy. On his return to his kingdom he slew his wife Eurydice, and was guilty of other enormities; he suffered a wicked woman, the sister of Agathocles, a victim of his passions, to rule over his kingdom, and lastly, he became a very foul example of a very cruel and degraded man. Therefore, the angel says at the beginning, his army should raise him aloft; his heart should be elevated, in consequence of his prosperity. He not only caused terror to Antiochus, but through all the neighboring regions. Where he might have drawn to himself the whole power of the East, he then declined in his course. He subdued, indeed, a hostile army, and in this exploit he was in no slight degree assisted by his sister Arsinoe, as historians relate, but yet after great slaughters he did not retain his position. And what was the obstacle? His idleness and drunkenness, and his caring for nothing but banquets and debaucheries, and the most obscene pleasures. This caused his fall, after he had been raised even to the clouds by his victories. It afterwards follows, — return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-12

Source

천사는 여기서 전쟁의 종결을 표시한다. 프톨레마이오스의 용맹이 그의 행운에 부응했다면 시리아 왕국 전체를 쉽게 장악할 수 있었을 것이다. 그러나 그는 욕망에 너무 빠져 자발적으로 적과 강화를 맺었다. 돌아와서는 아내 에우리디케를 죽이고, 탐욕스러운 여인이 왕국을 지배하도록 허용하며, 잔인하고 타락한 인간의 본보기가 되었다. 천사는 처음에 그의 군대가 그를 높이 올릴 것이라 한다. 그는 안티오코스뿐 아니라 주변 모든 지역에 공포를 불러일으켰다. 온 동방의 권세를 장악할 수도 있었으나 중도에 쇠퇴했다. 방해물은 무엇이었나? 그의 나태와 음주, 잔치와 방탕에 대한 집착이었다. 승리로 구름 위까지 올라갔다가 이로 인해 추락하였다.

원주석

13절 카드 ↗

Here the angel prophesies of other wars. For he first describes the war which was carried on by Antiochus against the Egyptians, after the death of Philopater, who left as his heir, a little son named Ptolemy Epiphanes. When, therefore, he perceived the land deprived of its king, he drew up an army and invaded Egypt. As the Egyptians had no strength to resist him, an embassy was sent to Rome; and we know how eager the Romans were to become involved in all the business of the world. With the view of extending their empire still further and wider, they sent immediately to Antiochus the Great, and commanded him to desist from the war; but after many trials he failed of success, until he engaged in a very desperate battle with Scopas, and at length obtained a victory. In the meantime, the Egyptians were far from idle: although they hoped to be able to subdue the empire of Antiochus by the assistance of the Senate, yet they carefully fitted out an armament of their own under their General Scopas, who was successful in many of his plans, but was finally defeated in the borders of Judea. The angel now describes this war. The king of Syria shall return, he says; meaning, after the death of Ptolemy Philopator, he rested for a while, because he had been unsuccessful with his forces, and they were so entirely disorganized that he had no confidence in the success of any expedition. But he thought Egypt would give him no trouble, as it had lost its head and was like a lifeless corpse. Then he was elevated with fresh confidence, and returned to Egypt. And he shall arrange a greater multitude than at the first He had a large and powerful army, as we have said, and a noble armament of cavalry: he had 70,000 foot, and was still collecting greater forces. The angel signifies the future arrival of the king of Syria, after the interval of a certain time. At the end of the times of the years he shall surely come, that is he shall break forth. The angel seems to use this expression for the sake of increasing its certainty; for he at first despised the Romans in consequence of their great distance from him, and he had no fear of what afterwards occurred. He never supposed they had such boldness in them as to cross the sea against him. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-13

Source

천사는 다른 전쟁들을 예언한다. 어린 아들 프톨레마이오스 에피파네스를 후계자로 남기고 필로파토르가 죽자, 안티오코스 대왕이 군대를 정비하고 이집트를 침략했다. 이집트는 대항할 힘이 없어 로마에 사신을 보냈다. 로마는 세상 모든 일에 개입하려는 열망이 강했다. 그들은 즉시 안티오코스에게 사신을 보내 전쟁을 중단하라 명했다. 그러나 안티오코스는 여러 시도에도 불구하고 실패를 거듭하다가 마침내 스코파스와 결전을 벌여 승리했다. 이집트는 로마 원로원의 도움으로 안티오코스 왕국을 굴복시키길 기대하면서도, 스코파스 휘하에 자체 군대를 정비했다. 그러나 스코파스는 유대 지경에서 최후의 패배를 당했다. 천사는 일정한 기간이 끝난 후 시리아 왕이 더 큰 군대를 이끌고 올 것이라 예언한다. 그는 로마인들을 처음에는 멀리 있다며 경시했으나, 후에 일어난 일에 놀랐다.

원주석

14절 카드 ↗

He afterwards adds , And in those times many shall stand against the king of the South, or Egypt. The angel hints, that Antiochus the Great would not be his only enemy; and historians inform us of his treaty and alliance with Philip king of Macedon, for carrying on this war. Without doubt, the two kings stirred up the whole of Asia Minor, and they were so unitedly powerful, that many were excited to take part with them. It seemed to be all over with the kingdom of Egypt, and thus the angel says, many should stand up against the king of the South He adds, and his sons dissipation. The Hebrews call “robbers” פריצים pheritzim. The root of this word is פרף , pheretz, which signifies to break or dissipate, and sometimes to destroy. Without doubt, the angel here uses the word to imply factious men, for the people had no other chance of standing, except by remaining quiet and united. The word then applies to those who violated that unity; for when any one attached himself to foreign monarchs, Judea became exposed as a prey to either the Syrians or Egyptians. Some interpreters apply this passage to the younger Onias, who seized on Heliopolis, and drew some exiles with him, and there built a temple, as we learn from Josephus and the Book of Maccabees. For he pretended to have the prophecy in Isaiah 19:0 , on his side, where it is said, And there shall be an altar to God in the midst of Egypt, ( Isaiah 19:19 .) Without doubt, the Prophet here predicts the enlargement of God’s kingdom through the propagation of his religion throughout the whole world. As Egypt was to the last degree devoted to idolatry, Isaiah here shews how the pure and perfect worship of God should prevail in Egypt. As if he had said, Even the Egyptians who have, hitherto endeavored to abolish true and sincere piety, shall be added to God’s people, and shall worship him acceptably. We know the Prophet to be here treating figuratively of the spiritual reign of Christ, and to be always bringing forward the shadows of his own time. By the word “altar” he simply means the worship of God. That impostor, Onias, when he erected his profane temple and polluted the sacred altar, boasted in his fulfillment of this prophecy of Isaiah. This then is the meaning of the passage. The sons — dissipaters of thy people — shall exalt themselves to establish the vision; that is, under a fallacious pretext of fulfilling Isaiah’s prediction, and yet they shall fall. It may also have all indefinite meaning, as if the angel declared that; these multitudes should not come forth unless by God’s secret counsel. We know how much this thought tends to lighten the sorrow of the pious, and how much consolation it brings, when we recognize all the tumults of the world as springing from the fixed counsel of God. Nothing then appears to happen at random, but mortals are agitated because God desires to inflict his punishments upon them, and the Church is often shaken because God wishes to prove and examine the patience of his people. We may, therefore, take this prophecy absolutely; as if the angel had said. These apostates and dissipaters never proposed to fulfill this prophecy of Isaiah’s, and yet there was nothing confused, or out of order in all these events, as God was fulfilling what he had testified by his own Prophets. Wherefore we may receive this prediction simply, just as we do other similar ones scattered throughout the prophets. We have already heard how the Prophet was forewarned of the many distresses of the Church, on purpose to lead the faithful to acquiesce in the providence of God, when they saw things so disturbed throughout the world. It afterwards follows, — return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-14

Source

천사는 또한 이렇게 덧붙인다. 그 때에 많은 자가 남방 왕 곧 이집트를 대적하여 일어날 것이다. 천사는 안티오코스 대왕만이 이집트의 적이 아닐 것임을 시사한다. 역사가들은 이 전쟁을 수행하기 위한 마케도니아 왕 필리포스와의 동맹을 알려준다. 의심할 바 없이 두 왕이 소아시아 전체를 동요시켜 많은 이들이 그 편을 들게 되었다. 천사가 네 백성의 강포한 자들이라고 부르는 자들은 유대의 분파주의자들로, 외국 군주들에게 붙음으로써 유다를 시리아나 이집트의 먹이로 드러냈다. 이사야 19장의 예언을 핑계 삼아 헬리오폴리스에 성전을 세운 어린 오니아스를 이 구절에 적용하는 이들도 있다. 그러나 이사야는 영적으로 온 세계에 하나님 나라가 확장될 것을 예언하고 있었다. 따라서 우리는 이 예언을 단순하게 받아들일 수 있다—배교자들이 이사야의 예언을 성취한다고 의도한 것은 아니었으나, 하나님은 자신의 선지자들을 통해 증언하신 것을 이루고 계셨다.

원주석

15절 카드 ↗

The angel follows up the same sentiment. He says, When Antiochus the Great shall burst forth, there shall be no valor in the Egyptians to resist him, for he shall take a fortified city. There is a change of number here, for he means fortified cities. For he should recover the cities which he had formerly lost, and should arrive at the city Raphia in Egypt. The explanation follows, The arms of Egypt shall not stand, nor the people of its levies. This relates to Scopas, who was sent forth with large forces: at first he prospered, but he was afterwards vanquished in the conflict, and had no courage to persevere in resistance. It afterwards follows, — return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-15

Source

천사는 같은 말씀을 이어간다. 안티오코스 대왕이 돌진할 때 이집트인들에게는 저항할 용맹이 없을 것이다. 그는 요새 도시를 점령할 것이다. 이는 복수로 이해해야 하는데, 이전에 잃었던 도시들을 되찾고 이집트의 라피아 성까지 이를 것이다. 이집트의 군대가 서지 못할 것이며 그 선발대도 버티지 못한다. 스코파스는 대군을 이끌고 나갔으나 처음에는 번성하다가 전투에서 패배하고 저항을 이어갈 용기를 잃었다.

원주석

16절 카드 ↗

The angel proceeds with the same discourse. He says, Antiochus the Great should accomplish his wishes, and should spread the terror of his arms in every direction, and thus no one would dare to oppose him. He shall do therefore according to his will, he says, and none shall stand before his face; and he shall stand in the desirable land; meaning, he shall bring his victorious army into Judea, and there shall be a great consumption under his hand, or Judea shall be consumed and ruined under his hand. We originally stated, that the angel’s mission did not authorize him to great these events as military exploits are usually narrated by historians. Enough is revealed to lead the faithful to acknowledge God’s continual regard for their safety. Experience also assures us of every occurrence being divinely foreseen, and thus they would acknowledge how everything tended to promote their welfare. God’s predictions of future events were never in vain, and the angel now declares the future coming of Antiochus to the desirable land. We have previously given the reason for the use of this epithet as applied to Judea, — not through any natural excellence over other lands, but because God had chosen it for himself as his seat and dwelling-place. The excellence of this land depended entirely on the gratuitous beneficence of God. It might seem inconsistent to grant such license to an impious tyrant and robber, and to allow him to overrun Judea, which God had marked out with peculiar honor, in adopting it as his dwelling-place, and calling it his residence. ( Psalms 132:14 .) But we know that the Church, while on its pilgrimage in this world, enjoys no freedom from many infliction’s; for it is profitable for the sons of God to be humbled under the cross, lest they should grow restive in the world, and give themselves up to luxuries, and sleep upon the desires of the flesh. The angel, indeed, omits the reason why God suffered Antiochus thus cruelly to oppress the sacred land; but the faithful had been taught by the Law and the Prophets how the Church was subject to various tribulations. It is sufficient, then, to relate the event with simplicity: and the pleasant land shall be consumed under his hand, or there shall be a consumption. It matters but little which way we read it as far as the sense is concerned. The angel here encourages Daniel and all others to the exercise of patience, lest they should faint under this divine scourge; for he permitted Antiochus to wander about like a robber, and to exercise severe tyranny and cruelty against the Jews I need not discuss these events at greater length, as they are found in the Books of the Maccabees I will only touch on one point briefly; Antiochus did not of his own accord harass the Jews by leading his army into their country, but he was stirred up by impious priests. So great was their perfidy and barbarity that they willingly betrayed God’s Temple, and exposed their nation to the most distressing calamities. That was a severe trial: hence God consulted the interests of his own worshippers by predicting events which might weaken their confidence and cause them to indulge in despair. It follows, — return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-16

Source

천사는 같은 담론을 이어간다. 안티오코스 대왕이 자기 뜻대로 이루고 사방에 군사적 공포를 퍼뜨릴 것이라 한다. 그래서 아무도 감히 그를 대적하지 못한다. 그는 영화로운 땅 곧 유대에 서서 손으로 멸망을 이룰 것이다. 천사의 사명은 군사적 업적을 역사가처럼 서술하는 것이 아니라, 신실한 이들에게 하나님의 지속적인 배려를 인식하게 하는 것이다. 하나님은 또한 영화로운 땅이라는 표현을 사용하시는데, 이는 자연적 탁월함이 아니라 하나님께서 당신의 거처와 처소로 선택하셨기 때문이다. 하나님이 특별히 존귀하게 여기신 땅에 불경건한 폭군이 그토록 방자하게 행동하도록 허용하신 것은 모순처럼 보인다. 그러나 우리는 하나님의 아들들이 이 세상 순례 중에 많은 고난에서 자유롭지 않음을 안다. 이 고난이 그들에게 유익하기 때문이다. 또한 불경건한 제사장들이 하나님의 성전을 기꺼이 배반하고 나라를 극심한 재앙에 드러냈음도 알아야 한다.

원주석

17절 카드 ↗

He here describes the second war of Antiochus against Epiphanes, who was then growing old; and so he gave, him his daughter Cleopatra in marriage, hoping in this way, by subtle contrivances, to subdue the kingdom of Egypt. For he thought his daughter would remain faithful to his interests; but she rather preserved her conjugal fidelity to her husband, and hesitated not to espouse her husband’s quarrel against her father. She faithfully adhered to her husband’s interests according to her duty, and never listened to the cunning designs of Antiochus. Thus he was deprived of his expectation, and his daughter never became the means of his acquiring authority over Egypt. Before this marriage of his daughter with Ptolemy, he had tried the effect of war, bug in this he failed; and when he perceived the interposition of the Romans, he desisted from future hostilities, and consoled himself with the thought which we have already expressed, of receiving immediate assistance against Egypt through his daughter. He turns, therefore, to come with the power of his whole kingdom; meaning, he collects all his forces to overwhelm Ptolemy Epiphanes, who was then but a young man, and had neither obtained any great authority, nor arrived at sound wisdom and discretion. When he perceived his want of success in the fortune of war, he gave him the daughter of women, referring to her beauty. This is the explanation of interpreters, who suppose the phrase to imply her remarkable beauty. As to the next clause, those who translate it, and the upright with him, think the Jews are intended, for Antiochus had received them in surrender, and there were many who openly espoused his cause. They think the Jews so called as a mark of honor, and as upright with respect to the worship of God. But this appears to me too forced. I hesitate not to suppose the angel to signify the superior character of the agreement between Antiochus and Ptolemy, when the former found the impossibility of obtaining his adversary’s kingdom by open warfare. Although the Romans had not yet sent forth any armament, yet Antiochus began to fear them, and he preferred the use of cunning in providing for his own interests. Besides this, as we lately mentioned, he was longing for other booty, for he immediately transferred the war into Greece, as the angel will inform us. But he first announces, his giving away his daughter to destroy her He here reproves the artifice of Antiochus the Great, in thus basely selling his (laughter, as if she were a harlot. As far as he possibly could, he induced her to slay her husband either by poison or by other devices. Hence, he gave up his daughter to destroy her, but she did not stand by him, and was not for him; meaning, she did not assent to her father’s impious desires, and was unwilling to favor such monstrous wickedness. We read in profane writers the fulfillment of these predictions of the angel, and thus it more clearly appears how God placed before the eyes of the pious, a mirror in which they might behold his providence in ruling and preserving his Church. It now follows, — return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-17

Source

여기서 천사는 에피파네스에 대한 안티오코스의 두 번째 전쟁을 기술한다. 에피파네스가 늙어가자 안티오코스는 교묘한 계략으로 딸 클레오파트라를 그에게 시집보내어 이집트 왕국을 굴복시키려 했다. 그는 딸이 자신의 이익에 충성할 것이라 기대했다. 그러나 딸은 오히려 남편에 대한 부부의 정을 지켜 남편 편에서 아버지에 맞섰고, 아버지의 음모에는 귀를 기울이지 않았다. 이로써 그는 기대를 잃었고, 딸은 이집트에 대한 권위를 얻는 수단이 되지 않았다. 그는 자기 왕국의 온 군사력을 이끌고 어리고 경험 없는 프톨레마이오스 에피파네스를 압도하려 했다. 전쟁에서 성공하지 못하자 딸을 시집보냈다. 세속 역사가들이 이 모든 것을 증명하며 하나님의 섭리를 교회를 보호하시는 데서 확인하게 한다.

원주석

18절 카드 ↗

There is some obscurity in these words, but the history will afterwards determine the angel’s meaning. First, as to the word “islands,” he doubtless means Asia Minor and the maritime coasts; also Greece, Cyprus, and all the islands of the Mediterranean Sea. It was a Jewish custom to call all places beyond the sea “islands,” as they were not very well skilled in navigation. Therefore he says, He will turn his face to the islands; that is, he shall turn to the opposite regions of the world. The Mediterranean Sea is known to be between Syria and Asia Minor; Cilicia, too, is between them, which was also under the dominion of Antiochus, although the seed of his power was Syria. Hence he calls Asia Minor, and Greece, and the Mediterranean islands, all “isles,” with respect to Syria and Judea. This occurred when the AEtolians renewed the war after the defeat of Philip. The Romans were the originators of this war in Greece, and they had the honorable pretext of liberating the whole of Greece after Philip of Macedon had seized upon many cities most skillfully fortified. But the Etolians were proud and puffed up with the desire of superiority, as the event ultimately proved. They boasted themselves to be the liberators of Greece; they used the help of the Romans, but professed to be the principal leaders in the war, and when they saw Chalcis and other cities held by the Romans, the spirit of envy took possession of them. Titus Flaminius withdrew his garrisons from their cities, but yet the A Etolians were not satisfied; for they wished for the sole pre-eminence and the entire departure of the Romans. With this view they sent their ambassadors to Nabis the tyrant of the Lacedaemonians, to king Philip, and also to Antiochus. Thoas was the principal author of this contention, for after stirring up the neighboring nations, he set out himself to Antiochus. When the A Etolians were puffed up by the large promises which he brought back, they expected to produce peace throughout Greece without the slightest trouble. Meanwhile Antiochus only advanced as far as Asia Minor with but a small force. He led Hannibal with him, whose fame alone inspired the Romans with dread; and had he taken his advice, he would certainly have had no difficulty in expelling the Romans. But the flatterers of His court did not allow Hannibal’s advice to prevail with this foolish king. Then Villius also cunningly rendered Antiochus suspicious of his advice: for he had been sent as ambassador into Asia Minor, had insinuated himself into his favor, and had acquired his friendship, and was so engaged in daily conference with him, that Antiochus suspected the fidelity of Hannibal to his interests. Hence he carried on that war entirely without method, or plan, or perseverance. When he arrived at Chalcis, he was smitten with the passion for a damsel there, and celebrated a foolish marriage with her, as if he had been completely at peace Thus he had citizen of Chalcis for his father-in-law, while he was mighty monarch, unequaled by any throughout the world. Although he conducted himself thus he considerately, yet the celebrity of his fame rather than his personal exertions, enabled him at first to take many cities, not only in Asia Minor and on the coast of the Mediterranean Sea, but also in Greece itself. He recovered Chalcis and other cities which had been seized upon by the Romans. The angel relates this as if the event had already occurred, and yet we are aware of them all being as yet future. He will turn his face to the islands, and will take many, and a general shall cause him to cease, and shall turn his reproach against himself Antiochus often fought against the Romans, and always without success, although he sometimes thought himself superior; but from the time when Attilius the prefect of the fleet intercepted his supplies, and thus stopped his progress, M. Acilius the consul began to gain the mastery by land, and his power became gradually more and more enfeebled. When conquered in a naval engagement by Livius the praetor, he suffered a severe loss, and then when too late he acknowledged his error in not obeying the counsels of Hannibal; but he had lost the opportunity of renewing the war. Hence the angel here says, A leader should make his reproach return upon himself This signifies how Antiochus should be puffed up with foolish pride, and how his insane boastings should rebound upon his own head, as he had vomited them forth with open mouth against the Romans. When he speaks here of his disgrace, I interpret it actively, as making his reproach remain; for the word חרפת cherepheth, means reproach, but there are two ways of interpreting it, actively and passively. But as I have already said, the angel more probably speaks of his foolish boasting, for he had despised the Romans with contempt and insult. We know how foolishly he insulted them by his ambassadors among all the assemblies of Greece. A leader, then, either Acilius or Lucius Scipio, who drove him beyond Mount Taurus, made his disgrace rest upon himself, and he shall not turn away his own disgrace; that is, Antiochus vomited forth his reproaches against the Romans with swollen cheeks, but with utter futility. All these disgraceful speeches came to nothing, and never injured the Romans in the least; but that leader, either Lucius Scipio or Acilius, according to my statement, returned these reproaches upon himself by which he hoped to lay the Romans prostrate, but they turned out nothing but wind. The angel therefore derides the pride of Antiochus by saying, A leader should come who should throw back these reproaches upon himself, and prevent them from returning upon either this leader or the Romans. He takes the head as representing. the whole body. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-18

Source

이 말씀에는 다소 모호함이 있지만 역사가 천사의 의미를 밝혀준다. 섬들이란 분명 소아시아, 지중해 연안, 그리스, 키프로스, 지중해의 모든 섬들을 가리킨다. 유대인들은 바다 건너편 모든 곳을 섬이라 불렀다. 이는 에톨리아인들이 필리포스 패배 후 전쟁을 갱신하면서 일어났다. 로마인들은 여러 차례 전투에서 안티오코스와 싸워 항상 성공했다. 대제독 아틸리우스가 보급로를 차단하고, 집정관 M. 아킬리우스가 육지에서 패권을 장악하기 시작했다. 천사는 한 지도자 곧 아킬리우스 혹은 루키우스 스키피오가 그의 수치를 자신에게 돌릴 것이라 말한다. 안티오코스는 모든 회의에서 로마인들을 경멸하며 입 벌려 자랑했으나 이 모든 것이 허사로 돌아갔다. 그 수치스러운 말들은 아무 해도 끼치지 못했으며, 오히려 그 지도자가 수치를 그에게 돌려보냈다.

원주석

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Here either the base end of Antiochus is denoted, who was slain in a popular tumult while spoiling the temple of Belus, or else the event of the war between him and the Romans is described. This war was conducted under the auspices of Lucius Scipio, because Cneius Scipio, the conqueror of Africa, had offered himself as his brother’s lieutenant-general, and after his death that province was committed to him. But, as we have said, the resources of Antiochus had been cut off before this. He had lost, the cities of Asia, and if he had ceded them at first, he might have quietly retained the greater part of Asia Minor. But as he extended his wings over Greece, and hoped by this means to become completely master of the whole of Greece and Macedonia, he could not be induced to withdraw his garrisons from those cities, but at length was compelled to give up Asia Minor. In this way, then, the angel describes the progress of the war by saying, He will turn his face towards the fortifications of his own land; that is, when compelled to relinquish Greece, he will betake himself to fortified places. He was very safe there, and in a region sufficiently at peace; he had almost impregnable towns on all sides, and appeared to be free from warfare. Historians relate this to have been done by the skill of Cneius Scipio. For his son was then a captive under Antiochus, and he knew him to have greater authority than his brother, although he only possessed the title of lieutenant-general. They record his persuading Antiochus not to try his fortune by any decisive engagement. However it was, it is quite evident that he delayed fighting till he was compelled by a sense of shame, as all men accused him of cowardice in not daring to try the issue of an engagement, when he possessed so large an army. The Romans had scarcely ever taken the field against so strong a force, and yet, according to the narrative of Titus Livius, they never displayed less terror or concern. The extent of the forces of Antiochus is readily apparent from the slaughter which occurred; in one day 50,000 men perished; and this would be almost incredible, unless it were borne out by numerous and trustworthy testimonies. In this way the angel said, Antiochus should return, as he did not go forth to meet Lucius Scipio, but suffered him to pass on. Had he given the least sign of resistance, without doubt Philip had in iris hand and power the whole force of the Romans. Many indeed pronounced the conduct of L. Scipio to be rash, in daring to allow Philip such license, as he had been lately conquered, and was still exasperated in consequenceof the loss and disgrace which he had suffered. For if Antiochus had been on the alert to restrain the enemy, it would have been all over with the Roman army in those narrow and rugged defiles; but, as we have stated, he kept his army in idleness and luxury among fortified towns. If another and a probable sense is preferred, the sentence applies to his base retreat to further Asia, where he fell, slain by the rustic population. He shall fall, and shall not be found Antiochus in truth continued to reign from the period of the destruction of his army and of his acceptance of the conditions which the Romans imposed. He obtained peace, but not without the payment of a heavy fine while he retained the name of king. Although he united with the Romans in an honorable treaty, yet he was forced to retire beyond Mount Taurus, to pay a large sum of money on account of the expenses of the war, to give hostages, and to divide the ships equally with the Romans. In this latter case he was grossly and fraudulently deluded, for L. Scipio commanded all the ships to be cut to pieces, and delivered the materials to Antiochus, to whom they were utterly worthless. He knewthe man to be deceptive and restless, and so he treated him with barbarity, according to his deserts. As far as the hostages are concerned, we find Antiochus and Demetrius his sons as hostages at Rome even after his death. He was left in peace indeed, but was deprived of the cities of Asia Minor, and was ordered to betake himself beyond Mount Taurus. Those ravines were the boundary of his empire; a part of Asia was assigned to Eumenes, and many cities became independent. Antiochus, by way of concealing his disgrace, made a joke of it, saying he had managed cleverly, for the government of Asia Minor was a great trouble to him. He had another ample and opulent kingdom with which he might well be content: I have hitherto been but a steward in Asia, he used to say, and the Romans have relieved me of that encumbrance. When, therefore, the angel says, After his fall, he should be no longer king; this may be understood of his ignominious death which followed shortly afterwards. His avarice was insatiable, and when compelled to pay a large tribute to the Romans, he pretended to be reduced to extreme poverty; then he wished to spoil the temple of Jupiter Dodoneus, and was slain there during a tumult. This last word ought properly to be referred to this event, for King Antiochus was not found, because these rustics slew him in the tumult which arose. Thus far concerning Antiochus the Great; Seleucus now follows, who was his first successor. He had three sons, Seleucus whom many call Ceraunus, then Antiochus Epiphanes, and Demetrius. Concerning Seleucus the angel speaks as follows, — return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

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여기서는 안티오코스의 비천한 최후가 묘사된다. 그는 벨루스 신전을 약탈하다가 민중 봉기에서 살해되었다. 그가 그리스를 포기하도록 강제당한 후 요새에 의지하는 과정도 묘사된다. 루키우스 스키피오의 군대와 결전에서 하루에 5만 명이 전사했다. 안티오코스는 굴복하여 소아시아의 도시들을 포기하고 타우루스 산 너머로 물러나야 했으며, 막대한 배상금을 지불하고 인질을 제공해야 했다. 그는 소아시아를 내준 것이 잘된 일이라 농담으로 얼버무렸다. 마침내 돈에 굶주려 유피테르 신전을 약탈하려다 봉기에서 살해되었다. 폭군 안티오코스 대왕의 종말이 이러했고, 이제 그의 첫 후계자 셀레우코스가 이어진다.

원주석

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Seleucus, it is well known, did not long survive his father, for he was put to death either by poison, or by his domestics. Suspicion fell upon his brother Antiochus, who was sent back to his country after his father’s death was known. Demetrius alone was retained, who afterwards escaped by flight, for he left the city under the pretense of hunting, and followed the bank of the Tiber as far as Ostia, where he embarked on a small vessel, preferring to run all risks to remaining in perpetual banishment. Concerning Seleucus, the angel says, he shall stand in his place, meaning, he shall succeed by hereditary right to the office of Antiochus the Great. Thus he shall cause the exactor to pass over Some translate, He shall take away the exactor; for the verb עבר gneber, in Hiphil, signifies to take away. The Hebrews use the verb of this clause in the sense of excluding. Some interpreters think this language implies the praise of Seleucus for lessening the tributes imposed by his father, but historians shew this view to be false, and condemn his avarice and rapacity. In some points he was superior to his brother Antiochus; although both lustful and cruel to those around him. Through indulgence in great expenses, he could not be moderate and lenient towards his subjects; for luxury and prodigality always draw with them cruelty in the exaction of tribute. For he who is thus profuse, must necessarily extract the very blood from his people. As Seleucus was thus devoted to self-indulgence, this sense is more appropriate — he made the exactor to pass through, meaning, he laid new and fresh taxes on all his subjects. Nothing but this is said of him, since he was immediately put to death, as the second clause of the verse informs. us. If we prefer taking the words — the glory of the kingdom — by way of opposition, Seleucus will be praised as an honor and an ornament. But I think we must supply the letter ל , l, and understand the passage thus, — He who shall cause the exactor to pass through shall stand in his place, and shall be destroyed in a few days By the word “destroyed,” he signifies a bloody death. But not in anger, says he. I wonder why some translate it “in mutual conflict, ” because the Hebrews imply “anger” by this word; meaning, he should not perish in open warfare, or in the course of a battle, but by the hands of his domestics. Historians differ as to the kind of death which he died, some saying he was poisoned, and others, slain by the sword. But this difference is of no consequence. Antiochus Epiphanes next succeeds him. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-20

Source

셀레우코스는 오래 살지 못하고 독살 혹은 측근에 의해 살해되었다. 천사는 그가 자기 자리에 서리라 한다—즉 세습으로 안티오코스 대왕의 직위를 계승할 것이다. 그는 세금 징수원을 지나가게 할 것이다. 어떤 이들은 이를 그가 세금을 낮췄다는 칭찬으로 해석하지만, 역사가들은 그의 탐욕과 강탈을 비난한다. 사치와 낭비는 항상 세금 징수에서의 잔인함을 동반하기 때문이다. 그에 관해 말해진 것은 이것뿐이다. 왜냐하면 그는 곧 살해되었기 때문이다. 그는 몇 날이 못 되어 망할 것이다. 그러나 분노함으로도 아니며 전투 중에도 아니다. 이는 그가 공개적 전투가 아닌 측근의 손에 죽을 것임을 의미한다. 이제 안티오코스 에피파네스가 계승한다.

원주석

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Historians agree in representing Antiochus Epiphanes to have been of a very crafty disposition, and some state his departure from Rome to have been by stealth. He was most probably dismissed by the Romans, on the news of his father’s death, as they were content with his brother Demetrius. They had other hostages besides, who were among the chief nobles of the land, as well as this third son of the king. However this was, all are agreed in relating his cunning. He was so cruel and fierce, that Polybius says he was called Epimanes by way of a nickname, and as he assumed the name of Illustrious, he was called the Madman, on account of his turbulent disposition. He was a monster puffed up with various vices; being of a slavish and flattering temperament, he endeavored to acquire the favor of Rome by artifice, as we shall afterwards discover. But when he was not actuated by fear, his cruelty and ferocity were beyond all bounds. For this reason he is called contemptible. He was held in some esteem at Rome, and was received by a portion of his people with great applause. But he was not endued with any heroic or even regal qualities, for he always flattered the Romans, and insinuated himself into the favor of the citizens in this way, until he came to his kingdom as a suppliant; and then the angel calls him a contemptible or despicable person. Another reason equally probable may be brought forward, namely, his seizing upon the throne by fraud and wickedness, after setting aside the legitimate heir. For Seleucus left a successor whom this perfidious plotter deprived of his rights, and thus fraudulently acquired the kingdom for himself. We know of what importance God makes every one’s calling, and how he restrains men from rashly arrogating anything to themselves, as they ought always to be satisfied with that station which is assigned them by God. As, therefore, Antiochus seized on the kingdom without any right to it, and drove out the lawful heir, he was contemptible before God, and would never have been king at all except; by violence and tyranny on his part, as well as by deceit. and cunning devices. I have no hesitation in stating that the angel here censures the perverse conduct of Antiochus, by calling him despised through the absence of all nobleness of feeling. He next adds, They shall not confer upon him the honor of royalty. By these words he announces the injustice of his reign through not being chosen by the votes of the people. We have stated that the son of Seleucus ought to have reigned without any dispute, but the very person who should have been his nephew’s guardian, wickedly deprived his ward of his paternal inheritance. Hence the angel speaks of him rather as a robber than as a king, because he seized upon the kingdom, and was not elected by the popular choice. It follows, — he shall come in peace, and seize the kingdom by flatteries This is the explanation of the last clause. It might be asked, how did he deprive his nephew of his kingdom? the reply is — he shall come peacefully, meaning, he shall lay aside everything which he was agitating in his mind, and should not openly boast of his being king, but should deceitfully act in the character of guardian until he had the power of ruining his ward. He shall come, then, peacefully, and shall seize the kingdom by flatteries Thus we see the angel’s meaning in these words. Besides, although Daniel did not see all these things, nor even many of the chosen people, yet they tasted enough of these prophecies to satisfy them, and to banish anxiety from their minds. They were permitted to perceive God speaking through his angel, and experience taught them the truth of everything which is contained here, even if many events should be hidden from them. But it was God’s object to support the spirits of the pious, even to the advent of Christ, and to retain them in tranquillity amidst the greatest disturbances. Thus they would acknowledge the value of the promise of the Redeemer, after he had been set forth, as will be mentioned at the close of the chapter. I will now proceed to the next words. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-21

Source

역사가들은 안티오코스 에피파네스가 매우 교활한 성품이었다고 전한다. 폴리비오스는 그가 별명으로 에피마네스(미치광이)라 불렸다고 한다. 그는 다양한 악덕으로 가득한 괴물이었다. 그는 로마에서 종처럼 아첨하는 기질로 술책으로 로마의 호감을 얻으려 했다. 그가 비천한 자라 불리는 것은 왕도 영웅도 아닌 항상 로마인들에게 아첨하며 간청하는 자로 왔기 때문이다. 또 다른 이유는 합법적 후계자를 제쳐두고 사기와 악함으로 왕권을 잡았기 때문이다. 셀레우코스에게는 후계자가 있었으나 이 배신자가 그의 권리를 빼앗았다. 그래서 천사는 그를 강도처럼 말한다. 왕의 존엄이 주어지지 않을 것이라 하니, 이는 백성의 투표로 선출되지 않은 그의 통치의 불의를 선포하는 것이다. 그는 평화로이 와서 아첨으로 왕국을 취할 것이다—그는 자신이 마음속에 꾸미던 모든 것을 드러내지 않고 왕임을 공개적으로 주장하지 않은 채, 자신의 보호 대상 조카를 망하게 할 권력을 얻을 때까지 후견인 역할을 사기적으로 수행했다.

원주석

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We may naturally conjecture that the dominions of Antiochus were not immediately at peace, because a portion of his court favored the lawful heir. As it always happens in every change of government, there were many tumults in Syria before Antiochus could remove his adversaries out of his way. For although the kingdom of Egypt was then destitute of a head, as Ptolemy, called Philometor, was then only a boy, his counselors were in favor of the son of Seleucus, and so by secret supplies afforded their aid to the faction opposed to Antiochus. He had much trouble not only with his own people, but also with the neighboring nations. All pitied the lot of his ward, and his being quite undeserving of it moved many to render him every possible help. The boy was aided by the favor of Egypt, and of other nations. Thus Antiochus was subject to many severe commotions, but the angel announces his final conquest. The arms, he says, shall be inundated This is a metaphorical expression; for whatever aid the son of Seleucus acquired, was not by his own efforts, for he could use none, but by that of his friends. The arms, then, meaning, all the auxiliaries which should assist in the restoration of the son of Seleucus, should be overwhelmed by an inundation This is another metaphor, signifying, they shall be drowned as by a deluge; and by this figure the angel hints not only at the victory of Antiochus, but at its great facility. It was like a deluge, not by its own strength, but because God wished to use the hand of this tyrant in afflicting the Israelites, as we shall afterwards see, and also in harassing both Egypt and Syria. Antiochus was in truth God’s scourge, and is thus compared to a deluge. Hence he says, out of his sight. He shews the terror of Antiochus to be so great, that at his very appearance he should dispirit and prostrate his enemies, although he was without forces, and was neither a bold nor a persevering warrior. And they shall be broken, says he, and also the leader of the covenant; meaning, Ptolemy shall take the part of His relative in vain. For the son of Seleueus was the cousin of Ptolemy Philometor, since, as we have said, Cleopatra had married Ptolemy Philopator, whence this Philometor was sprung, and Seleueus was the brother of Cleopatra. He, then, was the leader of the covenant Ptolemy, indeed, who was but a boy, could neither undertake nor accomplish anything by his own counsel, but such was his dignity in the kingdom of Egypt, that he was deservedly called leader of the covenant, since all others followed the power of that king. The event fully proved with what ill success all who endeavored to eject Antiochus from his possessions, contended against him. It now follows, — return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-22

Source

안티오코스의 영토가 즉시 평화롭지 않았을 것임은 자연스레 추측할 수 있다. 이집트는 합법적 후계자 측에 우호적이었다. 안티오코스는 자국민뿐 아니라 이웃 나라들과도 많은 어려움을 겪었다. 모두가 조카의 처지를 동정했다. 그러나 천사는 안티오코스의 최종 승리를 선포한다. 군대가 범람할 것이라는 것은 비유적 표현으로, 셀레우코스의 아들을 돕는 모든 원군이 홍수처럼 압도될 것을 뜻한다. 이 홍수 같은 비유는 안티오코스 승리의 용이함을 암시한다. 하나님은 이 폭군의 손을 이스라엘을 징계하는 도구로 사용하고자 하셨다. 언약의 왕이라 불리는 프톨레마이오스는 어린 필로메토르가 이집트 왕으로서 갖는 존엄 때문에 그렇게 불린다. 그는 어린아이로서 아무것도 스스로 결정할 수 없었지만, 모든 이가 그 왕의 권위를 따랐다. 안티오코스를 쫓아내려 한 모든 이들이 얼마나 실패했는지 사건이 충분히 증명한다.

원주석

23절 카드 ↗

The angel points out some interruption of the wars, because Antiochus would be content for a time with Syria, and would not make an attempt of Egypt. It was a great point to repel the attempts of all those who wished to recover the rights of his nephew. There is no doubt that the whole country was impoverished and exhausted with the continual expense of these wars; for whenever fresh commotion’s arose, it was necessary to draw new levies from these provinces, and This occasioned very great expense. It is not surprising, then, if Antiochus, who was of a cunning disposition, negotiated a temporary peace with his nephew Ptolemy Philometor the king of Egypt. His sister Cleopatra still survived, and this was an honorable excuse. The angel, then, states first, the proposal of a truce leading to settled peace between the two sovereigns. He adds, however, the perfidious conduct of Antiochus in his friendships. During, or after these agreements, he shall deal treacherously with him Although, therefore, he pretended to be the friend and ally of his nephew, yet he conducted himself deceitfully towards him. And he shall ascend, and shall prevail by a small band; meaning, he shall attack the boy suddenly. For when Ptolemy anticipated a lasting friendship with his uncle, Antiochus took the opportunity of fraudulently attacking some cities with a small force: He thus deceived his enemy, who thought all things would be tranquil with him; and so when Ptolemy had no fear of his uncle, he suddenly lost some of his cities. The angel means this; he shall rise by deceit, and shall prevail without large forces, because there shall be no suspicion of warfare. It is easy enough to oppress an enemy in a state of tranquillity, and in the absence of all fear. It is afterwards added, — return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-23

Source

천사는 어떤 전쟁의 중단을 가리키는데, 안티오코스가 한동안 시리아에 만족하여 이집트를 침략하지 않을 것이기 때문이다. 이 지속적인 전쟁 비용으로 속주들이 지쳐 있었다는 것은 의심할 여지가 없다. 따라서 교활한 안티오코스가 조카 프톨레마이오스 필로메토르와 임시 평화를 협상한 것은 당연하다. 천사는 두 군주 사이에 휴전이 제안될 것을 먼저 말한다. 그러나 안티오코스는 그 우정에서 배신으로 행할 것이다. 비록 조카의 친구이자 동맹인 척 했으나, 그는 조카를 속였다. 그는 작은 군대로 올라가 승리할 것이다—소년 왕이 삼촌을 두려워하지 않을 때 갑자기 일부 도시들을 점령할 것이다. 적이 완전히 안심하고 전쟁에 대한 두려움이 없는 상태에서 공격하는 것은 충분히 쉬운 일이다.

원주석

24절 카드 ↗

The history is here continued: The angel shews how Antiochus in a short time and with a small band should acquire many cities, as he should come in peace upon the fatness of the province, implying his oppressing them while sleeping in security. He shews also how he should become conqueror, not by any hostile invasion of Egypt, but by cunning and stealth he should deprive King Ptolemy of his cities when he least expected it. There should be no appearance of war; hence he says, he shall come in peace upon the fatness of the land The word “fatness” is used metaphorically for “richness.” When the Egyptians supposed all danger to be far removed, and were persuaded of the friendship of Antiochus towards them, and relied on him as an ally should any adversity arise, they indulged themselves in luxuries till Antiochus came suddenly and subdued them. He next adds, He shall despise the spoil, and prey, and goods, which belonged to them Some take the words for spoil and prey in the sense of “soldiers,” and join it with the verb יבזור ibzor, “he shall disperse,” meaning, he shall distribute their possessions among his soldiers, to conciliate their good will, and to prepare them for new wars, as we know how easily soldiers are enticed when they receive the rewards of their service; for they are actuated solely by covetousness and avarice. Some writers expound it in this way — Antiochus shall divide the prey among his soldiers, but I prefer the other sense — he shall disperse the prey, and the spoil, and the goods, of the Egyptians After suddenly oppressing the Egyptians, he shall proceed to spoil them like a robber. He afterwards adds, And against the fortifications shall he devise machinations, meaning, he shall lay his plans for seizing the fortified cities. For at; first he penetrated as far as certain cities, and occupied first Coelo-Syria, and afterwards Phoenica, but could not quickly possess the fortified towns; hence he deferred the execution of his plans to a more suitable time. Therefore, the angel says, he shall arrange his plans against the fortified cities, but only for the time; meaning, he shall not immediately bring forward his intentions, hoping to oppress his nephew when off his guard. Thus under the disguise of peace an access to these cities would always be open to him, and he would reconcile to himself all whom he could corrupt by either gifts or other devices. We perceive, then, how a summary is here presented to us of the arts and schemes by which Antiochus should deprive his nephew of a portion of his territory and its towns, how suddenly he should invade some of the weakest in a state of unsuspecting tranquillity; and how by degrees he should invent machinations for seizing upon the stronger towns as well as he could. He also says, for the time The cunning and malice of Antiochus was always apparent throughout these transactions. He did not engage in open warfare, but was always endeavoring to add to his possessions by indirect frauds, — a course which was not without its success. When it is said , He shall do what neither his fathers nor his fathers’ fathers did, this must be restricted solely to Egypt. For Seleucus the first king of Syria enjoyed a wide extent of dominion, then he prospered in warfare, and his fame flourished even to a good old age, and though at last he was unsuccessful in battle, yet on the whole he was a superior and celebrated warrior. Besides this we know him to have been one of the chief generals of Alexander the Great. As to his son Antiochus, we have previously observed the wide extent of his dominion, and how highly he was esteemed for prudence and valor. The angel does not compare Antiochus Epiphanes generally with either his fat, her, or grandfather, or great-grandfather, but only with respect to Egypt. For his ancestors always longed after Egypt, but their designs against it were entirely frustrated; he, however, was more successful in his aggression where his ancestors had failed in their attempts. Hence it becomes manifest how God overrules the events of war, so that the conqueror and the triumphant hero is not the man who excels in counsel, or in prudence, or valor, but he who fights under the heavenly leader. It pleases God at one time to afflict nations, and at another to set over them kings who are really his servants. So he wished to punish Egypt by the hands of this robber. It afterwards follows, — return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-24

Source

역사가 계속된다. 천사는 안티오코스가 짧은 시간에 소규모 군대로 어떻게 많은 도시를 획득할지 보여준다. 그는 가장 살진 곳에 평화로이 와서 이집트인들이 안심하고 있는 동안 그들을 압도할 것이다. 그는 그들의 아버지들이 하지 못한 일을 이집트에 대해 행할 것이다. 전쟁의 겉모습이 없을 것이다. 살진 땅이란 풍요로움을 비유적으로 표현한 것이다. 그는 약탈물과 노략물과 재물을 흩을 것이다—즉 이집트인들을 강도처럼 약탈한 후 그 전리품을 군사들에게 나눠줄 것이다. 또 요새에 대한 계략을 세울 것이나 잠시 동안뿐이다. 처음에는 셀레-시리아, 다음으로 페니키아까지 침투했으나 요새 도시들은 즉시 점령하지 못했다. 따라서 그는 더 적절한 때를 위해 계획을 연기하여 조카가 방심하고 있을 때 그 도시들에 접근할 것이다. 이집트에 대해 그의 선조들도 조상들도 하지 못한 일을 그가 행할 것이다.

원주석

25절 카드 ↗

The angel here announces how Antiochus Epiphanes after prevailing by fraud, should become bolder in his daring. he should venture to levy a hostile army and invade Egypt openly, without any further dissimulation. He therefore says, at length he shall rouse his strength and his courage He had previously crept along through hiding-places and fastnesses, and had not roused either his strength or his courage when remaining quiet at home; meanwhile he obtained the possession of various towns by treachery and other artifices. This was only creeping on by burrowing underground. But he now openly declares war, and brings his forces into the field of battle, and thus stirs up his strength and his courage As I have already said, his new method of warfare is here described as unusual with him, as his audacity, doubtless, gradually increased through that series of success which he had enjoyed, and by which he had become more powerful than his nephew, through the practice of deceit. He afterwards adds, with a great army. He had mentioned a small band, he now places opposite to it a large army; for it required a long space of time to collect extensive pecuniary resources for carrying on the war, and also for enlarging and extending his own boundaries. He was thus able to enroll fresh levies, while his prosperity induced many to become his auxiliaries. As he found himself in every way superior to his nephew, he collected a great army. The king of the south also shall be irritated; that is, he shall not dare to harass his own uncle Antiochus, but shall be forced to open warfare. He shall come, then, with a great army, very great, strong, and powerful, says he, but he shall not stand, because they shall devise devices against him; meaning, he shall be conquered by treachery. Here the angel signifies that Ptolemy should have sufficient courage to resist, had he not been betrayed by his adherents. We shall more clearly perceive this in the next verse to-morrow. return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-25

Source

천사는 안티오코스 에피파네스가 사기로 우세를 점한 후 더 대담해질 것을 선포한다. 그는 마침내 자신의 힘과 용기를 분발할 것이다. 이전에는 숨어서 기어다니며 힘이나 용기를 분발하지 않았으나, 이제 공개적으로 전쟁을 선포하고 대군을 이끌고 나아간다. 이는 그에게 비범한 새로운 전쟁 방식이다. 그는 계속되는 성공으로 대담함이 점점 커졌고 교활함을 통해 조카보다 훨씬 강력해졌다. 이제 대군을 이끌고 나선다. 남방 왕도 자극받아 극도의 위기를 느낄 때만 전쟁을 시작한다. 그는 매우 크고 강한 대군을 이끌고 올 것이나 서지 못할 것이다. 그들이 모략을 꾸몄기 때문이다. 천사는 프톨레마이오스가 배신당하지 않았다면 저항할 충분한 용기가 있었을 것임을 시사한다.

원주석

26절 카드 ↗

The angel predicted, yesterday, that Ptolemy should not stand forth in battle, through the treachery of his own adherents. He now expresses the kind of treachery, for his chief courtiers or counselors should be the authors of this perfidy. He opposes the common soldiers to their leaders, for in the second clause, he shews how the soldiers should discharge their duty without sparing either their life or their blood. We now understand the Holy Spirit’s intention in this verse, for he says the authors of this perfidy should not be ordinary men, but the chief among the counselors. They are said to eat at the king’s table, as in the first chapter we saw how a portion was given to Daniel, and to his companions, from the royal food at the king’s table. Thus he shews how dishonorable this perfidy was, as they eat at his table, and were his intimate companions. They shall destroy him, says he, and his army shall be overwhelmed He shews that many were prepared for this duty, who would boldly and freely expose their lives to danger for their king’s safety and their country’s defense, but many should fall wounded He signifies that there should be a great slaughter in his army, and the issue of the battle would not be according to his wish, because his generals would not preserve their fidelity to their sovereign. By this example the angel describes to us the ordinary situation of kings. They choose their counselors not by their honesty, but by the mere appearance of congeniality in their affections and tastes. If a king is avaricious, or cunning, or cruel, or sensual, he desires to have friends and attendants who will not check either his avarice or his craftiness, his cruelty or his lust. Hence they deserve the conduct which they receive, and experience treachery from those whom they ought not to treat with so much honor, if they considered themselves in duty bound to God and to their people. It now follows,- return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-26

Source

천사는 어제 프톨레마이오스가 자기 측근들의 배신으로 전투에서 서지 못할 것이라 예언했다. 이제 배신의 종류를 밝힌다. 배신의 주모자들은 보통 사람들이 아니라 수석 신하들 혹은 모사들이었다. 천사는 평범한 병사들과 그 지도자들을 대비시킨다. 왕의 음식을 먹는 자들이 그를 망하게 할 것이다. 이들이 왕의 식탁에서 먹고 가장 친밀한 동반자였기에 이 배신이 얼마나 불명예스러운 것인지 보여준다. 그의 군대가 휩쓸릴 것이며 많이 엎드러져 죽을 것이다. 많은 이들이 왕의 안전과 나라의 방위를 위해 담대히 목숨을 바칠 준비가 되어 있었으나, 장군들이 군주에게 신의를 지키지 않았기 때문에 전투 결과가 그의 뜻대로 되지 않았다. 이 예로써 천사는 왕들의 일반적 상황을 묘사한다. 왕들은 신하들을 정직함이 아니라 감정과 취향의 겉모습만 보고 선택한다.

원주석

27절 카드 ↗

The angel here narrates that the close of this war should be by treaties and a hollow pretense of peace after the slaughter which Ptolemy had sustained. Although Antiochus might have followed up his own good fortune, yet he durst not venture to push his advantage to the extremity, but according to his disposition, he thought it more to his interest to make peace with his enemy. We have already alluded to his craftiness and his want of openness and integrity. The angel predicts the existence of bad faith in both these kings; the uncle and nephew will meet, says he, and sup together, and pretend the greatest friendship, but they shall speak lies, says he, at the same table; meaning, they shall plot against each other, and each shall act fraudulently for his own ends. This prophecy indeed seems to be of little consequence to the faithful; but it was needful to shew that in such a state of confusion they could not hold out without being furnished with all kinds of support. If the angel had only said generally, first there shall be war, and then a temporary peace, this would not have been sufficient to sustain the minds of the pious; but when the details are so clearly pointed out, a remarkable confirmation is afforded them. Thus the faithful have no reason for doubting that God has spoken, when the angel predicts the future so exactly, and so openly narrates it, as if a matter of history. He next adds, Yet it shall not prosper, because the end is for the time, says he. The angel recalls the faithful to the providence of God, as our minds always naturally rest in the midst of earthly things. We apprehend with our minds only as far as we see with our eyes. We always ask the reasons “why this happens” and “why that course of proceeding has not turned out well,” entirely omitting the will of God. Hence the angel meets this fault and stupidity of men by saying, that whatever these kings were plotting should fail of success, since the end was for the time; meaning, God would hold many occurrences in suspense. While, therefore, we are considering only second causes, we perceive how the supreme power resides with God alone, and he governs by his will the mutual transactions of mankind. No slight advantage would result to the faithful from this instruction, because, while kings are devising many schemes, and using great cunning and all the perverse artifices of diplomacy, God still restrains their minds. He holds events by his secret bridle, and allows nothing to happen without his heavenly decree. Although we may gather this general instruction from this passage, yet the angel doubtless restricts what I have said to the historical events immediately before us. The end had not yet approached, yet the fitting time was fixed beforehand by God’s secret counsel, so that Antiochus conquers at one period and retreats at another, as we shall see. It follows: — return to ' Top of Page ' <a name="verse-28" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-27

Source

천사는 여기서 프톨레마이오스가 입은 패배 후 조약과 공허한 평화의 가장으로 이 전쟁이 끝날 것을 서술한다. 안티오코스는 자신의 유리한 처지를 끝까지 밀어붙이지 않고, 그의 성품대로 적과 화해하는 것이 더 유리하다고 생각했다. 천사는 두 왕 모두에게서 악한 믿음이 있을 것임을 예언한다. 숙부와 조카가 만나 함께 먹으며 최고의 우정을 가장할 것이나, 그들은 한 자리에서 거짓말을 할 것이다—즉 서로를 속이며 자신의 이익을 위해 허위로 행할 것이다. 그러나 그 두 왕의 마음은 서로 해하려는 뜻을 품으니 성공하지 못하리라고 천사는 덧붙인다. 작정된 기한이 있기 때문이다. 천사는 신실한 이들을 하나님의 섭리로 인도한다. 왕들이 많은 계략을 꾸밀지라도 최고의 권세는 하나님께만 있으며, 하나님이 당신의 비밀 고삐로 사건들을 붙드신다. 하나님의 비밀 작정으로 미리 정해진 시간이 있기 때문이다.

원주석

28절 카드 ↗

Here the angel predicts the calamitous nature of that peace for the people of God, because Antiochus should turn his arms against Jerusalem and the whole Jewish people. It is said, He shall return to his own land, because he shall not possess Egypt. This return implies the victory of Antiochus, and yet his betaking himself within the boundaries of his own realm. When he adds, with great pomp, or great riches, he shews the source whence that wealth should be derived, — his heart should be against the holy covenant. He partially destroyed Jerusalem and the temple of God. He was compelled to leave the temple and many treasures, through either shame, or reverence, or a miracle, as we read in the 2 nd Book of Maccabees ( 2 Maccabees 5:2 .) He would willingly have stripped the whole temple, but God then restrained him, while he had gathered for himself great wealth. Hence the angel joins the two events, he should return to Syria with great wealth, and his heart should be against the holy covenant. Some refer this to persons, as if the angel meant the people who were in covenant with God. But the simpler sense pleases me better, — he should carry on war against God, because he was not enriched with such ample spoils as he had expected. We have mentioned his making peace with his enemy: lest, therefore, this expedition should be fruitless, he spoiled the temple of God. Thus his heart was elated against God and against his holy covenant The other exposition is too cold and too forced. And he shall do it and shall return to his own land. This return at the end of the verse is taken in a different sense from that at the beginning, as now he should use his own will as a conqueror, and no one should oppose his arrival in his own territories. These two expressions are to be read together, — he shall do it and return to his own dominions The meaning of the word for “do” we have already explained. The angel signifies the absence of every obstacle which could prevent the destruction of the city and temple by Antiochus. This was a severe trial, and would cause the minds of the faithful to be disturbed and tossed about because God gave up his temple to this cruel tyrant, and permitted the sacred vessels and the hidden treasures to be carried off with the greatest ignominy. It was necessary, then, to inform the faithful beforehand of this grievous slaughter, lest its novelty should astonish them and overthrow the constancy of their faith. Hence we gather this practical instruction — God often predicts many sorrowful events for us, and yet this instruction ought not to embitter our feelings; for he wishes to fortify us against the trial which the novelty of the event, must occasion. Thus the angel, while treating of occurrences by no means agreeable, was a useful herald of all the calamities which must happen, lest anything unusual or unexpected should fall upon the pious. Thus they would acknowledge the affliction to proceed from God’s hand; and while they were exposed to the lust of Antiochus, yet God by his certain and incomprehensible counsel allowed much license to this impious tyrant. It afterwards follows return to ' Top of Page ' <a name="verse-29" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-28

Source

여기서 천사는 그 평화가 하나님 백성에게 얼마나 재앙이었는지 예언한다. 안티오코스가 이집트를 차지하지 못하고 자기 땅으로 돌아갈 것이다. 큰 재물을 가지고 돌아올 것이라 하는데, 이는 그 재물이 어디서 왔는지를 보여준다—그의 마음이 거룩한 언약을 대적할 것이다. 그는 부끄러움 혹은 경외심, 또는 기적으로 인해 성전을 온전히 약탈하지 못한 채 철수했다. 그러므로 천사는 두 사건을 연결한다. 많은 재물을 가지고 시리아로 돌아가되, 그 마음이 거룩한 언약을 대적할 것이다. 이는 기대했던 만큼 충분한 전리품을 얻지 못한 것에 대한 분노로 하나님을 대적하는 것이다. 이것은 혹독한 시련이었으므로, 안티오코스가 그토록 잔인하게 거룩한 땅을 짓밟도록 하나님이 허용하신 이 심각한 재앙을 신실한 이들에게 미리 알릴 필요가 있었다. 우리는 이 실용적 교훈을 얻는다—하나님은 종종 슬픈 사건들을 우리에게 미리 예언하시는데, 이는 사건의 새로움이 신앙의 항상성을 뒤엎지 않도록 우리를 강건케 하시기 위함이다.

원주석

29절 카드 ↗

First of all, the angel says, Antiochus should return a short time afterwards and take possession of Egypt. This was the fruit of that pretended peace and perfidious friendship which has already been mentioned. For the uncle and nephew banqueted together in mutual distrust, as the angel has already stated, and as we found in the 27 th verse of this chapter. This deception was shortly afterwards dissolved, when Antiochus, without any reasonable impulse, returned to Egypt. In this way he shewed his want of nothing but an opportunity for breaking the truce, and he only delayed it for a time, because he had no wish to oppress his nephew in haste. This, then, is one point. We may take the word מועד mogned, “time,” for a period divinely predetermined; but. as this explanation may seem too forced, I am contented with the common one. He shall return, then, for a time, and shall come, says he , to Egypt; but the latter exposition shall not be like the former; for the whole preparation for war which had struck such terror into Egypt should lose its effect. He had seized on a portion of the kingdom, and King Ptolemy Philometor was besieged when Publius Popilius arrived, of whom the angel will presently speak. For the cause of his return is added, — return to ' Top of Page ' <a name="verse-30" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-29

Source

천사는 먼저 안티오코스가 잠시 후 이집트를 다시 점령하러 돌아올 것이라 말한다. 이는 27절에서 이미 언급한 거짓 평화와 배신적 우정의 결과였다. 안티오코스는 조카를 서두르지 않고 천천히 압박하며 단지 휴전을 미뤘을 뿐이다. 그는 때가 되어 돌아와 이집트로 올 것이다. 그러나 후번은 전번 같지 아니하리라. 이전에 이집트를 공포로 떨게 했던 온갖 군사 준비가 이번에는 효력을 잃을 것이다. 그는 왕국의 일부를 장악하고 프톨레마이오스 필로메토르를 포위했으나, 로마의 푸블리우스 포필리우스가 도착했다. 이것이 그의 귀환 원인으로 뒤이어 덧붙여진다.

원주석

30절 카드 ↗

Chittim We have explained this word elsewhere. By comparing all the passages of Scripture in which the word occurs, we shall find all the Gentiles denoted by it, from Macedon through the whole of Greece, as far as Illyricum and Italy. The ancients used another term for the Macedonians; they call them Maketoe, and some think the letter M a useless addition. But whether this be so or not, the circumstances shew the Macedonians, and Greeks, and other transmarine nations, to have been called Chittim. If any one still disputes about this word, let us desist from all contention; still, we cannot help observing what the perpetual tenor of Scripture enables us to discover, — that the Macedonians, Greeks, and Italians are included under this term. This passage is free from all doubt, because Antiochus was restrained not by the Greeks but by the Romans. Ambassadors were sent by them, not for this purpose alone, but to investigate the whole state of Greece and Asia Minor. The affairs of Greece were then very unsettled, and the Romans were turning their attention towards Achaia, for they thought the Achaean league would become too powerful. Among these ambassadors was P. Popilius, a stern man, as we may venture to conjecture, but austere and barbarous. When he met with Antiochus, who was then besieging Alexandria, and held the boy-king in captivity, he addressed him after his own manner. King Antiochus received him graciously, and mildly, and even blandly, and wished even to salute him, for, as we have already stated, his disposition was naturally servile. Popilius rejected all these advances, and ordered him to keep his familiarities for private intercourse; for Antiochus had been intimate with him when a hostage at Rome, during his father’s lifetime. He rejected all these acts of courtesy, and explained to him the commands of the Senate, and ordered him instantly to depart from Egypt. The king said he would consult with his friends. But he was unable to lay aside his accustomed sternness; he drew a circle with the wand which he held in his hand, and ordered the king to summon his counselors, and to deliberate on the spot, otherwise he must declare war at once. When the king perceived this barbarian acting so decisively, he dared no longer to hesitate or dissemble, but threw himself at once into the power of the Senate, and suddenly retired from the country. This history is now described by the angel. All these events were as yet unperformed, but God set before the eyes of the pious what was then entirely concealed and contrary to the expectation of mankind. The angel therefore states the reason wily that expedition of Antiochus should be quite unlike the last one. There shall come against him, says he, ships of Chittim, meaning Italy, and he shall grieve and return; that is, he shall obey, although he shall feel indignant at such imperious treatment, and be compelled to retreat with every mark of disgrace. It was unworthy of a king to demean himself so humbly at the mere word of his adversary. This accounts for his indignation: But he shall return and be indignant against the covenant of holiness; meaning, he shall turn his rage against the temple and city of God. This second return involved the Jews in a far longer period of slaughter than the former one. Antiochus was then unwilling to return home, unless laden with spoil, after pretending to establish peace; but now he was compelled to retreat with great disgrace, and this only exasperated and enraged him. Hence he acted most outrageously towards both the people and the temple of God. Thus the angel says, He shall be indignant against the holy covenant, and shall do so and return He repeats the same language twice as if he had said, Antiochus should return to Syria without effecting his object, through obeying the Roman Senate, or rather his old friend whom he had known at Rome. We have already stated the reason, which we shall afterwards more fully explain, why the angel predicted the fury of the king as turned against the holy covenant It is this, — the confidence of the pious would naturally be injured by observing the divine permission granted to the tyrant for spoiling the temple. He next adds, And he shall act with intelligence towards the forsakers of the holy covenant The angel here points out the manner in which secret agreements should take place between Antiochus and those apostates who should desert God’s holy covenant. It is quite clear that he was summoned to Jerusalem, first, by Jason, and then by Menelaus. ( 2 Maccabees 4:19 .) I shall touch but briefly events recorded in history. Profane authors inform us accurately of these occurrences, and besides this, a whole book of Maccabees gives us similar information, and places clearly before us what the angel here predicts. Every one who wishes to read these prophecies with profit, must make himself familiar with these books, and must try to remember the whole history. Onias the elder was a holy man; his son has been previously mentioned. ( 2 Maccabees 3:1 .) For, with the view of escaping from snares, he set out for Egypt and built a temple, as Josephus informs us, and pretended to fulfill that passage in Isaiah which says, There shall be an altar to God in Egypt. But Onias the elder, who discharged faithfully and sacredly the office of high priest, was put to flight, and eventually put to death. Then Jason, whom he had sent to appease Antiochus, assumed the high priesthood, and betrayed the temple and the whole nation, as well as the worship of God. ( 2 Maccabees 4:7 .) He afterwards met with the reward which he deserved, for he was slain, and then Menelaus succeeded him, and conciliated the favor of Antiochus. ( 2 Maccabees 5:9 .) The authority of the priesthood prevailed so far as to enable him to draw with him a great portion of the people. Here, then, the angel predicts how Antiochus, on approaching the city, should have deserters and apostates as His companions. The words are,

Pericope (part_of)

절 (explains)

bible-text/dan-11-30

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깃딤이란 표현으로 우리는 마케도니아에서 일루리아와 이탈리아까지 온 이방인들을 가리킴을 알 수 있다. 이 구절은 모든 의심을 제거한다. 안티오코스는 그리스인이 아닌 로마인들에게 저지당했기 때문이다. 로마 원로원의 사신들 중에 P. 포필리우스가 있었다. 엄격한 성품의 이 사람이 알렉산드리아를 포위 중인 안티오코스를 만났다. 안티오코스가 그를 반갑게 맞이하려 하자, 포필리우스는 모든 정중한 행동을 거부하고 원로원의 명령을 설명하며 즉시 이집트를 떠나라 명했다. 왕이 신하들과 상의하겠다고 하자, 그는 들고 있던 지팡이로 왕 주변에 원을 그리고 그 자리에서 결정하지 않으면 즉시 전쟁을 선포하겠다고 했다. 왕은 이 야만인의 단호함을 보고 더 이상 망설이지 못하고 원로원의 권한에 복종하여 즉시 물러났다. 그는 북쪽 배들의 도전으로 근심하며 돌아갈 것이다. 그러나 그는 분노하여 거룩한 언약을 대적할 것이다—이 두 번째 귀환은 첫 번째보다 훨씬 더 오랜 기간 유대인들에게 학살을 안겼다. 천사는 안티오코스가 배교자들과 어떻게 은밀한 협약을 맺을지를 가리킨다. 야손, 메넬라오스 등이 그에게 예루살렘으로 오도록 청했음이 분명하다.

원주석

31절 카드 ↗

Here the angel describes the intestine evils of the Church, and more fully explains what he touched on in the last verse. He says, The arms shall stand up for Antiochus Some explain this of the garrison which that tyrant imposed on Jerusalem But it is seems too far-fetched. I do not hesitate to suppose the angel to refer here to the apostates and forsakers of the Law. Arms, then, shall stand up from him, meaning, he shall not contend in his own strength, but shall rely upon the people’s assistance. Many should offer themselves in obedience to him, and thus Antiochus would find a party devoted to himself at Jerusalem, which should willingly prostitute itself to his will. He afterwards adds, They shall profane the sanctuary of strength The angel here joins together Antiochus and these impious apostates. ( 2 Maccabees 5:2 .) To favor him, the temple is said to be polluted, and this was fulfilled when the statue of Jupiter Olympius was erected there. The tyranny and violence of Antiochus continued long afterwards, as we shall see in its own place. He brought the statue of the Olympian Jove into the temple, for the purpose of overthrowing the worship of God, and then he introduced other corruption’s, which vitiated the purity of God’s service. He might in one moment have overthrown the whole Law, but he first tried to mingle many superstitions with God’s Law, and thus to estrange the Jews by degrees from true and sincere piety. The angel speaks of the sanctuary of power, to shew the faithful that Antiochus is not the conqueror of God, who was never deprived of his power, but continued the guardian and keeper of his temple even unto the end. He uses this epithet for the temple, to assure the pious that God had not given way to the violence of the tyrant. His authority stood untouched and untainted, although his temple was exposed to such foul pollution. Lastly, he wished the faithful to retain by this teaching a sense of God’s unconquered power in choosing that temple for his dwelling-place, although for a time Antiochus was so insulting, and was permitted to profane it with his impious crew. This instruction urged the pious to look upon God’s power with the eye of faith, although it was then hidden from their view, and was trampled under foot by the impious in the pride of their audacity. Sorrowful indeed was the spectacle of this statue erected within the temple, for God, according to our previous statement, promised to be the defender of that sacred mountain. When the impious were raging thus insultingly, who would not have thought God to be altogether conquered and unable to defend his residence any longer? The angel then here encourages the faithful to cultivate far different thoughts from those suggested by the prospect before them. The temple, then, seemed weak and deprived of every protection, and yet with respect to God it was still a sanctuary of strength. He next adds, And they shall abolish the continual sacrifice, which really occurred; but I pass it over shortly now, as I shall have another opportunity of explaining it suitably and fully. And they shall place, or set up, that abomination which shall cause astonishment For who would not have been astonished when he saw the temple deserted by the Almighty? For if God cared for the temple services, why did he not resist rage like this? Why did he suffer himself to be subjected to such disgraceful indignity? The angel meets such temptations as these by saying, even if the very best men are astonished at such disgrace, yet nothing happens by chance; for God had already foreseen and decreed all things. They would not have been predicted, unless God had wished to prove the people’s faith, and to exact the penalty for their ingratitude. But I cannot complete the subject to-day. return to ' Top of Page ' <a name="verse-32" class="com-number"

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bible-text/dan-11-31

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여기서 천사는 교회 내부의 악을 기술하며 앞 절에서 언급한 것을 더 충분히 설명한다. 그에게서 군대가 일어날 것이라 한다. 나는 천사가 여기서 배교자들과 율법을 버린 자들을 가리킨다고 생각한다. 그러므로 군대가 그에게서 나올 것이다—그는 자기 힘으로 싸우지 않고 백성의 도움에 의지할 것이다. 많은 이들이 스스로 그에게 복종하여 안티오코스는 예루살렘에서 자신에게 헌신하는 파당을 얻게 될 것이다. 그 다음에 천사는 안티오코스와 이 불경건한 배교자들을 함께 묶는다. 성소 곧 견고한 곳이 더럽혀질 것이다. 이는 올림피아 제우스의 신상이 거기에 세워질 때 성취되었다. 안티오코스는 하나님의 예배를 단번에 뒤엎을 수도 있었으나, 먼저 많은 미신들을 섞어 넣어 유대인들을 점차 참되고 순수한 경건에서 소외시키려 했다. 천사는 성전을 능력의 성소라 부르며, 안티오코스가 하나님을 정복한 것이 아님을 신실한 이들에게 알린다. 성전이 더럽혀지는 동안에도 하나님의 권위는 훼손되지 않았다. 또한 상시 제사가 폐해지고 망하게 하는 가증한 것이 세워질 것이다. 이것을 볼 때 누가 두려워하지 않겠는가? 그러나 천사는 말한다—하나님께서 이미 모든 것을 미리 보시고 작정하셨으므로 아무것도 우연히 일어나지 않는다.

원주석

32절 카드 ↗

We stated in the last Lecture, the seriousness of the test by which God proved the faithfulness of his people, in allowing Antiochus such unbounded liberty to pollute the Temple, and to abolish, for a time, all the sacrifices and services. He next set up in the midst of the Temple that abomination which cast down the spirits of the pious; for that prodigy could not be witnessed without the most profound astonishment. No one could suppose it possible, that God would expose his own sanctuary to such dishonor, as it was the only one which he had chosen in the whole world. It now follows, And he shall deceive the transgressors of the covenant with blandishment, but a people knowing their God will retain it firmly and practice it Here Daniel more clearly expresses what he had previously said of the corruption and overthrow of God’s worship, as Antiochus should enticingly win over to himself a perfidious portion of those who were nominally, at, least, God’s people. He thus repeats what we observed before. These hypocrites were like the arms of Antiochus; for had he captured the city by the force of arms, still he would not have dared to offer these insults to God’s Temple, unless he had received assistance from those apostates who rejected all fear of the Almighty, and whom ambition and avarice alone had impelled to unite with that impious tyrant, who was the avowed and professed enemy of their religion. The angel, then, here confirms what he had previously said, shewing how the wicked and impious despisers of the covenant should be tools in the hand of this robber. For the first word of verse 32 is derived from רשע reshegn, “to do wickedly,” and refers to that special act of sinfulness, their despising God’s covenant. This refers to those intestine enemies who had previously boasted themselves to be sons of Abraham, and who were masked by circumcision, the sign of that covenant. He does not here point out any of the mere dregs of the people, but the impious priests, Menelaus, Jason, and others like them, as the passage has already been explained. He says then, these should be deceived by the blandishments of Antiochus He doubtless offered to the priests and to others what he thought they would value most; one he set over the Temple, another he deceived with vain and fallacious promises for a time, by distributing a variety of gifts among them. In this way he corrupted them all by his flatteries. To these the Prophet opposes the sincere worshippers of God, and the Hebrew copula ought to be understood here as implying this contrast. He had already spoken of many as deceived by vain promises, and had called them transgressors of the covenant: he now adds, But the people who know God shall strengthen themselves and shall do it The angel means that the perfidy of those of whom he had spoken, should not prevail with the pious to lead them into the same alliance of wickedness, and to hurl them headlong into the same snares. Although such was the perfidy of these revolters, yet all who know God, says he, shall strengthen themselves This passage is specially worthy of notice, as experience teaches how very few stand their ground, when many fall away. The example of one often draws with it a hundred into the same rule; but the constancy of a hundred is scarcely sufficient to retain one in his position. In this case we behold the depth of our natural depravity. For we are not only moved, but shaken by the very slightest breezes, and even when God sets before us a firm resting-place, still we do not cease our vacillation. When an Apostle sets before us the examples of the saints, he says, a cloud of witnesses is ever gazing upon us, with the view of retaining us in the fear of God, and in the pure confession of our faith. ( Hebrews 12:1 .) But that cloud vanishes too soon from our view. Meanwhile, if any trifler whom we know to be a man of no weight, and whom we have ourselves condemned, — if such a one should decline even so little from the right way, we think such an example sufficient to excuse us. Wherefore, I had good reason for stating how this passage lays open to us our perverse and malignant disposition. We can scarcely be attracted towards God by a multiplicity of appliances, but we are easily dragged towards the devil to our own destruction. Hence we ought diligently to meditate upon this passage, and continually to reflect upon the Prophet’s language. Although apostates may be deceived by flatteries and reject God’s worship, betray the Church and throw off all semblance of piety, yet all the pious shall stand fast in the faith. Let no one therefore quote the example of the thoughtless to excuse his fault, if he trait are the perfidious, the double-minded, and the hypocritical. The angel here depicts to us a picture of the Church, by shewing how many should prove backsliders; but this levity, inconsistency, and perfidy ought never to be an obstacle to the foes of God to impede their progress in faith and piety. We should also notice the epithet which designates the pious. They are called a people knowing their God. The people may be supposed to mean the vulgar, but this is forced. It may also be simply opposed to the profane Gentiles; but I think there is here an implied contrast between the true and genuine sons of Abraham, and the false Israelites, who boasted themselves to be members of the Church when they had nothing but the empty title. For in the prophets as in the writings of Moses, the name “people” is often used in a favorable sense for that elect nation which God had adopted as peculiarly his own. All the Israelites who were descendants of Abraham after the flesh, used to boast with much vanity in their being the elect people, and thus the word was ever on their lips. Wherefore the Prophet reproves the foolish boasting of those who were a. accustomed to shelter themselves under the name of God, and without having anything real in themselves. Hence the people, meaning God’s people, s

Pericope (part_of)

절 (explains)

bible-text/dan-11-32

Source

지난 강의에서 우리는 하나님이 안티오코스에게 성전을 더럽히고 모든 제사와 예배를 잠시 폐지할 자유를 허용하심으로 당신 백성의 신실함을 시험하신 것의 엄중함을 말했다. 이제 천사는 말한다. 그는 언약을 배반하는 자들을 달콤한 말로 속일 것이다. 그러나 자기 하나님을 아는 백성은 굳세게 서서 이를 실행할 것이다. 여기서 다니엘은 배신의 보편성과 이와 반대 성품을 가진 소수의 존재를 예언한다. 이 위선자들은 안티오코스의 군대와 같았다. 만약 그가 무력으로 도시를 점령했다면, 하나님의 성전에 이런 모욕을 감히 가하지 못했을 것이다. 그가 헛되이 언약을 저버린 이들을 도구로 삼지 않았더라면 말이다. 배교자들은 탐욕과 야심으로 이 불경건한 폭군과 연합했다. 천사는 악한 자들이 폭군의 도구가 될 것을 확인한다. '배역자들'이라는 첫 단어는 언약을 저버리는 특별한 불경건 행위를 가리킨다. 그 다음 우리는 전형적인 대비를 본다—불성실한 이들이 아첨에 속는 것과 달리, 하나님을 아는 백성은 스스로를 강건히 하고 그것을 실행할 것이다. 우리는 많이 넘어질 때 극소수만 굳건히 서 있다는 것을 경험으로 안다. 그러므로 이 구절은 우리의 타락한 본성의 깊이를 드러낸다.

원주석

33절 카드 ↗

With reference to the words, they mean, those who shall be taught among the people shall make many understand Some take the first word of the verse transitively, as “those who shall instruct,” but this is wrong; and they shew their ignorance by supposing the relative pronoun understood before the next verb, as if it were, “and those who shall teach.” The simple sense is, “Those who shall be wise among the people shall teach many.” Here the Prophet, under the angel’s guidance, predicts the multitude of apostates as well as the existence of some of an opposite character, who should retain the people within the pure worship and fear of God. Without doubt, he speaks specially of the priests. The greater part were defaulters, and they implicated the foolish vulgar in their wickedness. We observe similar effects at this day in the Papacy, as they corrupt the whole world by their sacrifices. At that time the priests laid snares for the people, and drew them almost all with them into the same impiety. The angel here allows the existence of some wise men among the people; I do not restrict this entirely to the priests, although I suppose the angel to begin with them. A small portion of them taught the truth, and God joined a party with them, but yet the angel predicts the existence of another remnant. Yet afterwards, in the second place, he embraces others who were truly proficient in God’s law, and although the obligations of the priesthood did not bind them, yet they labored to recall the wandering into the way of salvation. He says, then, Whosoever should be skillful should teach many. There is also here a tacit contrast between the honest servants of God and those fictitious teachers who pride themselves on their titles; as we observe an instance of this in these days in the Papacy. For bishops and cardinals, abbots and pretenders of this kind, strut about with insolence and stupefy the miserable vulgar. What? do not we represent the Church? Is not judgment with us, as well as the interpretation of the Law and of Scripture? As, therefore, in these times these impostors arrogate to themselves all knowledge and wish to be thought equal to the angels, so we know it came to pass among the ancient people. The Prophet, therefore, here chastises that foolish confidence by saying, Those who shall be understanding among the people; meaning, the truly wise. As if he had said, those masked hypocrites acquire reputation for themselves, but without the slightest reason. God considers those only intelligent who remain in the pure doctrine of his Law, and practice piety with simplicity and sincerity. Hence he calls these, the intelligent among the people. He repeats the word “people,” in the same sense as before, implying that all who use this name are not true Israelites before God, as true knowledge of him is required. What kind of knowledge or skill is meant, we easily ascertain from the next verse. For all knowledge which men think they possess without this acquaintance with God, is nothing but vanity. These, therefore, shall teach many This prediction of the angel not only asserts the existence of some among the people who should remain constant amidst such grievous assaults, and should preserve the integrity of their faith, but says they should be the directors of others; as if he had said, God will grant to each of his elect, not only the power of a bold resistance and of preserving himself pure and uncontaminated amidst every corruption, but at the same time he will render these good men the supporters of others, either in preventing their decline, or if they have fallen off, in bringing them back into the right path. Lastly, the angel signifies how small a seed God should preserve in his Church as the teachers and rulers of others, though but few in number; as Isaiah says, God shall consume his people, but that consumption should leave some remnant, and then it shall flow forth. ( Isaiah 10:22 .) The sentiment of this passage is the same; even if many should degenerate and depart from the faith, and this spirit should extend to the whole people, yet some few should stand firm perhaps ten in a thousand — and these should be God’s ministers in gathering together a new Church; and thus the land which was formerly sterile, should profit by this irrigation and produce new seed. Those, therefore, who shall be wise among the people shall teach many. While the angel is here predicting the future, we ought to take to ourselves this admonition: the more each of us becomes a proficient in the faith, the more he ought to exert his utmost endeavors to teach his rude and ignorant neighbors according to this exhortation of the angel. God does not stretch forth his hand to us to lead each of us to follow his own course, but to assist others and to advance their spiritual progress. We read therefore here, a condemnation of the slothfulness of those on whom God has bestowed much knowledge and faith, when they fail to use the trust committed to them for the edification of their brethren. This prediction of the angel ought to influence each of us, as a law and rule, to seek the profit of his brethren according to the measure of his intelligence. The angel adds, — these should not be teachers of shadows, who prescribe men’s duty at their ease, and dispute without inconvenience, danger, or personal trouble, about what is right in itself and pleasing to God, but they should be strenuous warriors for the truth. Here, therefore, the angel joins his instruction with fortitude, as by this measure it would overcome all dangers, anxieties, and terrors. The passage becomes, in this way, most useful to us in these days, if we only learn to reflect upon what God delivers to us by his angel and his prophet. In conclusion then, the angel demonstrates how God never approves of any teachers as true and legitimate, unless they deliver their message as if ready to defend it, and prepared to seal it with their blood whenever it shall be

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절 (explains)

bible-text/dan-11-33

Source

이 말씀은 백성 중의 지혜로운 자들이 많은 사람을 가르칠 것이라는 뜻이다. 천사는 선지자를 통해 배교자들의 다수와 반대 성품을 가진 소수를 예언한다. 그는 특별히 제사장들을 가리키는 것이다. 대부분은 배신자들이었고, 그들은 어리석은 민중을 자신들의 악함에 끌어들였다. 그러나 천사는 백성 중에 지혜로운 자들이 있을 것을 허용하는데, 나는 이를 제사장들에게만 국한하지 않는다. 하나님의 법에서 참으로 발전한 다른 이들도 포함된다. 그들은 제사장직의 의무가 없었으나 방황하는 자들을 구원의 길로 돌이키기 위해 수고했다. 천사가 말하는 '지혜로운 자들'이라는 표현은 제목만 가지고 자만하는 사람들과의 대비를 함축한다. 교황청에서 주교와 추기경, 수도원장들이 오만하게 모든 지식을 독점하려 하듯이 말이다. 하나님은 오직 당신의 법의 순수한 교리에 머물며 단순하고 진실하게 경건을 실천하는 이들만을 지혜롭다고 여기신다. 이 지혜자들이 많은 이들을 가르칠 것이다. 천사는 또한 교훈과 용기를 결합하며, 이 교훈이 모든 위험과 불안과 공포를 극복하게 할 것이라 한다. 하나님은 어떤 교사도 자신이 증언하는 것을 변호할 준비가 되어 있지 않고 필요할 때 피로써 인치려 하지 않으면 참되고 합법적인 교사로 인정하지 않으신다.

원주석

34절 카드 ↗

And when they shall fall, or shall have fallen, they shall be strengthened, or assisted, with a small help Without the slightest doubt, the angel here speaks of the Maccabees, by whose assistance the faithful were gathered together and completely separated from those apostates who had betrayed God’s temple and worship. He calls the help small, and truly it was so. For what could the Maccabees do to resist Antiochus? The powerful influence of this king is well known; and what was Judea when compared with Syria? The Jews indeed had destroyed their own power; we have already seen how they violated treaties, and corrupted the majority of their own people there was neither skill, nor plan, nor concert among them. The help, then , was small, which God sent them. But then the angel shews how God would afford succor to his people when in distress, and allow them some alleviation from the cruelty of the tyrant. He adds next, Many shall join themselves to them by flatteries Even from this small number the angel cuts off the greater part, and informs them of the miserable condition of the Church, because very few should dare to oppose the madness of the tyrant, and out of these few many should be hypocrites The whole of this chapter must be interpreted of Antiochus, and yet doubtless God wishes to promote our improvement by these prophecies. They belong equally to us; for as God governs his Church in a variety of ways, so he always sustains it under its various crosses and trials. Besides this, the old enemy the devil, who formerly opposed the Church, is equally troublesome to us. He assails us partly by enemies without and partly by enemies within. Such teaching as this was useful, not only to the ancients, but, to us also in the present day. First of all, the angel predicts the assistance to be received by the faithful as small. Let us learn, then, when God wishes to succor and to help us, — that he does not always exert the fullness of his power. He does not thunder from heaven and overthrow our enemies by the first stroke of his lightning; but he enables us to contend successfully with our cross, and thus we are far separated from the reprobate by our firmness in resistance. Again, from the second clause we must notice the absolute certainty of many hypocrites being found mingled with the souls of God, and when God purges his Church, but a small portion will remain sincere, just as in these days the very counterpart of this prophecy is exhibited before our eyes. The whole Papacy is called the Church of God; we are but few in number, and yet what a mixture exists even among us? How many in these days profess attachment to the Gospel, in whom there is nothing either solid or sincere! If God should search narrowly into small Churches, still among these few, some would be found deceivers. It never has been otherwise, or shall be different. until the end of the world. Here, then, we are admonished to desire, as far as lies in our power, the purity of the Church, and to avoid all impurity, because, in desiring auxiliaries too eagerly on the pressure of any urgent necessity, we shall be certain to become sprinkled with many stains which may ultimately cover us with confusion. The angel doubtless here reproves a fault in the conduct of the Maccabees. Although God stirred them up to afford some consolation to his Church, their proceedings are not to be approved; for it does not follow that all their actions were praiseworthy because their cause was pious and holy. But I must defer this subject till to-morrow. return to ' Top of Page ' <a name="verse-35" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-34

Source

그들이 넘어질 때 그들은 적은 도움을 받을 것이다. 의심할 여지 없이 천사는 여기서 마카베오 가문을 가리킨다. 그들의 도움으로 신실한 이들이 모여 하나님의 성전과 예배를 배반한 배교자들로부터 완전히 분리되었다. 그 도움을 적다고 부르는 것은 참으로 옳다. 마카베오 가문이 안티오코스에게 어떻게 저항할 수 있었겠는가? 이 왕의 강력한 영향력은 잘 알려져 있다. 시리아와 비교할 때 유대는 무엇이었나? 그러므로 천사는 하나님이 자기 백성에게 위안을 주시고 폭군의 잔인함으로부터 어느 정도 완화를 허용하실 것을 말한다. 그러나 이어서 많은 사람이 아첨으로 그들에게 가담할 것이라 한다. 이 소수에서도 대부분을 제하고 나면 교회의 비참한 상태가 드러난다. 교회를 외부의 적들뿐 아니라 내부의 위선자들도 공격한다. 하나님은 우리를 돕고자 하실 때 항상 자신의 권능의 충만함을 발휘하지 않으신다. 우리가 십자가를 성공적으로 감당하게 하시며, 이를 통해 우리를 불신자들과 구별하신다. 마카베오 가문의 행위가 모두 칭찬받을 수 없는 이유는, 그들의 명분은 경건하고 거룩했으나 모든 행동이 그런 것은 아니었기 때문이다.

원주석

35절 카드 ↗

The angel pursues the same sentiment as before shewing us how the children of God, in their eagerness to defend the cause of piety, should be subject to many grievous persecutions. Some of the learned shall fall; meaning, that calamity shall not be for a single moment only; for those who earnestly desired to defend the true worship of God should perish by the sword, and by fire, and by other methods of destruction, and their successors, too, should suffer the same calamities. The phrase, the learned should fall, implies the perishing of the very flower of the Church. There will always be much refuse among a people, and the greater part of it flies off and revolts when their religion requires of them the sacrifice of their life. A few remain, here called intelligent, who, as we stated yesterday, are not wise after the flesh. Making provision for the flesh, implies taking care of themselves, and of their own interests, running no risks, and avoiding all troubles; while those are called intelligent, who, forgetful of their own lives, offer themselves in sacrifice to God. They do not hesitate to incur universal hatred, and are prepared to meet death with fortitude. The angel, therefore, predicts the perishing of the flower of the Church. For who could have expected the name of God to have existed upon earth when all His sincere worshippers were thus murdered with impunity? The severity of the despotism of Antiochus is notorious, no one dared to utter a word, all the sacred books were burnt, and he thought the worship of God entirely abolished. Women with their children were promiscuously seized for burning, and the satellites of this tyrant did not spare the mothers with infants hanging on their breasts. ( 1 Maccabees 1:0 .) During the progress of such atrocious cruelty, who would not have thought the whole seed of God to have been extinct? But the angel here shews the true result to have been different, namely, that the sons of God should be purged, cleansed, and whitened He signifies that all events should not prove so destructive, but should rather promote their salvation. This passage unfolds to us the nature of true prudence in the sight of God; for we ought to be prepared for death, rather than be turned aside from the free and ingenuous profession of the heavenly doctrine, and from the true worship of God. For this necessity is imposed on the sons of God — to fall either by the sword or by fire, and to suffer the spoiling of their goods, and banishment from their homes. The angel points out from the result how persecutions which seem to issue in the destruction of the Church, are yet profitable and salutary to the sons of God, as This is the method of their being purified, and cleansed, and whitened But we must always remember how some defiling dregs, which require clearing out, remain in the elect, nay, even among the holy Martyrs. The angel does not here treat of hypocrites, or of ordinary believers, but of whatever is most conspicuous and most perfect in the Church, and yet asserts their need of purification. None, therefore, he concludes, possess such sanctity and purity as to prevent the remnant of some pollution which requires to be removed. Hence it becomes necessary for them to pass through the furnace, and to be purified like gold and silver. This is extended to all God’s martyrs. This reminds us of the great folly of the Papists, in imagining the merits of saints to be transferred to us, as if they had more than they required for themselves. Indulgences, as they call them, depend upon this error, according to the following reasoning, — had Peter lived to the ordinary period of human life, he would have proved faithful to the end, and then would have merited the crown of the heavenly kingdom; but when he went beyond this, and poured out his blood in martyrdom, some merits were superabundant; these ought not to be lost, and hence the blood of Peter and Paul profit us at this day for the remission of sins. This is the Papal theology, and these miserable sophists are not ashamed of these gross blasphemies, while they vomit forth such foul sacrilege. But the angel’s teaching is far different; — the martyrs themselves are benefited by meeting death for their adherence to the truth, because God purges, and cleanses, and refines, and whitens them. The angel would not have said this except some admixture of dross still defiled the purity of the saints. But this doctrine ought to be more than enough to animate us to undergo all dangers, when we see ourselves stained and polluted with hidden dross; besides this, we ought certainly to determine that death would be profitable in this sense, as God will then purge us from those vices by which we are both infected and defiled. Whence the value of the repetition here; the angel does not simply say to purge them, but adds, to cleanse and whiten them. Whatever holiness may shine forth in the best of men, yet many stains and much defilement he concealed within them; and thus in consequence of their many failings, persecution was always useful to them. The angel mitigates whatever might seem exceedingly bitter, by saying, until the time of an end, meaning, a fixed and definite time. These words imply the merciful character of God, in not urging his people beyond their strength, as Paul also states his faithfulness in granting them a happy issue out of their trials, and in not pressing’ us beyond the measure of that strength and fortitude which he has conferred upon us. ( 1 Corinthians 10:13 .) The angel predicts an end to these evils, and confirms this opinion by saying, even to a determined time In the last clause he signified the temporary nature of the persecutions of which he had spoken; for they should not cease directly, nor yet for two or three years. By the words, as yet even to a time determined, he urges the sons of God to prepare themselves for new contests, as they should not reach the goal for the space of a year. But if God wished

Pericope (part_of)

절 (explains)

bible-text/dan-11-35

Source

천사는 앞의 주제를 이어간다. 지혜로운 자 중에 어떤 이들이 넘어질 것이다—그 재앙이 순간에 그치지 않을 것이니, 참된 하나님 예배를 지키려 했던 이들이 칼과 불과 다른 방법으로 죽을 것이며 그 후계자들도 같은 재앙을 당할 것이다. '지혜로운 자들의 넘어짐'이란 교회의 꽃이 죽는다는 뜻이다. 천사는 이들을 지혜롭다 부르는데, 육체의 일에 지혜로운 이들이 아니라 자신의 생명을 잊고 스스로를 하나님께 제물로 드리는 이들이다. 천사는 교회의 꽃이 죽을 것을 예언한다. 이렇게 극심한 전제 정치 하에서 누가 하나님의 이름이 땅 위에 남을 것이라 기대하겠는가? 그러나 천사는 다른 결과를 보여준다. 하나님의 아들들이 단련되고 정결해지고 희어질 것이다. 이 구절은 우리에게 하나님 앞에서의 참 지혜가 무엇인지 드러낸다—죽음을 각오하여 거룩한 교리의 자유롭고 진실한 고백에서 돌이켜서는 안 된다. 순교자들에게도 여전히 제거되어야 할 어떤 불순물이 남아 있다. 그러므로 용광로를 통과하여 금은처럼 정련될 필요가 있다. 이로부터 교황주의의 성인 공로 사상의 커다란 어리석음이 드러난다. 그러나 끝날까지 아직 때가 있다. 이 말씀은 하나님의 자비로운 성품을 가리킨다—백성을 자신들의 힘과 인내 이상으로 몰아붙이지 않으시고, 합당한 때가 정해져 있다.

원주석

36절 카드 ↗

This passage is very obscure, and has consequently been explained in very opposite ways by interpreters. And whatever is obscure, is usually doubtful, and there would be little utility and no termination, if I were to narrate the opinions of them all. I shall therefore follow another method, and omitting all superfluous labor, I shall simply inquire the angel’s meaning. I must, however, refer briefly to opinions received by the consent of the majority, because they occupy the minds of many, and thus close the door to the correct interpretation. The Jews, for instance, are not agreed among themselves, and their difference of opinion only serves to produce and perpetuate darkness, rather than to diffuse the clearness of light. Some explain it of Antiochus, and others of the Romans, but in a manner different to that which I shall afterwards state. The Christian expositors present much variety, but the greater number incline towards Antichrist as fulfilling the prophecy. Others, again, use greater moderation by supposing Antichrist to be here obliquely hinted at, while they do not exclude Antiochus as the type and image of Antichrist. This last opinion has great probability, but. I do not approve of it, and can easily refute it. Antiochus did not long survive the pollution of the Temple, and then the following events by no means suit the occurrences of this time. Nor can his sons be fairly substituted in his place, and hence we must pass on to some other king, distinct from Antiochus and his heirs. As I have already stated, some of the Rabbis explain this of the Romans, but without judgment, for they first apply the passage to Vespasian, and Titus his son, and then extend it to the present times, which is utterly without reason, as they chatter foolishly, according to their usual custom. Those who explain it of Antichrist, have some color of reason for their view, but there is no soundness in their conclusion, and we shall perceive this better in the progress of our exposition. We must now discover what king the angel here designates. First of all, I apply it entirely to the Roman Empire, but I do not (185) consider it to begin at the reign of the Caesars, for this would be unsuitable and out of date, as we shall see. By the word “king” I do not think a single person indicated, but an empire, whatever be its government, whether by a senate, or by consuls, or by proconsuls. This need not appear either harsh or absurd, as the Prophet had previously discussed the four monarchies, and when treating of the Romans he calls their power a kingdom, as if they had but a single ruler over them. And when he spoke of the Persian monarchy, he did not refer to a single ruler, but included them all, from Cyrus to the last Darius, who was conquered by Alexander. This method of speech is already very familiar to us, as the word “king” often means “kingdom.” The angel, then, when saying, a king shall do anything, does not allude to Antiochus, for all history refutes this. Again, he does not mean any single individual, for where shall we find one who exalted himself against all gods? who oppressed God’s Church, and fixed his palace between two seas, and seized upon the whole East? The Romans alone did this. I intend to shew more clearly to-morrow how beautifully and appositely everything related by the angel applies to the Roman empire; and if anything should appear either obscure or doubtful, a continued interpretation will bring it to light and confirm it. We lay this down at once; the angel did not prophesy of Antiochus, or any single monarch, but of a new empire, meaning, the Roman. We have the reason at hand why the angel passes directly from Antiochus to the Romans. God desired to support the spirits of the pious, lest they should be overwhelmed by the number and weight of the massacres which awaited them and the whole Church even to the advent of Christ. It was not sufficient to predict the occurrences under the tyranny of Antiochus; for after his time, the Jewish religion was more and more injured, not only by foreign enemies, but by their own priesthood. Nothing remained unpolluted, since their avarice and ambition had arrived at such a pitch, that they trod under foot the whole glory of God, and the law itself. The faithful required to be fortified against such numerous temptations, until Christ came, and then God renewed the condition of his Church. The time, therefore, which intervened between the Maccabees and the manifestation of Christ ought not to be omitted. The reason is now clear enough why the angel passes at once from Antiochus to the Romans. We must next ascertain how the Romans became connected with the elect people of God. Had their dominion been limited to Europe alone, the allusion to them would have been useless and out of place. But from the period of the kings of Syria being oppressed by many and constant devastation’s in war, both at home and abroad, they were unable to injure the Jews as they had previously done; then new troubles sprang up through the Romans. We know, indeed, when many of the kings of Syria were indulging in arrogance, how the Romans interposed their authority, and that, too, with bad faith, for the purpose of subjecting the east to themselves. Then when Attalus made the Roman people his heir, the whole of Asia Minor became absorbed by them. They became masters of Syria by the will of this foolish king, who defrauded his legal heirs, thinking by this conduct to acquire some regard for his memory after his death. From that period, when the Romans first acquired a taste of the wealth of these regions, they never failed to find some cause for warfare. At length Pompey subdued Syria, and Lucullus, who had previously carried on war with Mithridates, restored the kingdom to Tigranes. Pompey, as I have already remarked, subjected Syria to the Romans. He left, indeed, the Temple untouched, but we may conjecture the cruelty which he exercised towards the Jews by the ordin

Pericope (part_of)

절 (explains)

bible-text/dan-11-36

Source

이 구절은 매우 모호하여 해석자들이 정반대로 설명해 왔다. 유대인들 사이에서도 의견이 일치하지 않는다. 어떤 이들은 안티오코스로, 다른 이들은 로마인들로, 또 다른 이들은 적그리스도로 설명한다. 마지막 의견에는 어느 정도 타당성이 있으나 견실하지 않다. 나는 이를 전적으로 로마 제국에 적용한다. 그러나 카이사르들의 통치부터 시작하는 것은 아니다. '왕'이라는 단어가 단일 인물이 아니라 제국을 가리킨다고 본다. 천사가 네 군주국을 다룰 때도 단일 통치자가 아닌 그 전체를 포함하여 왕국이라 불렀다. 이 왕이 모든 신들을 대적하고, 하나님의 교회를 압제하고, 두 바다 사이에 궁전을 세우고, 온 동방을 장악할 것인데, 이는 로마인들만이 행한 것이다. 천사가 안티오코스에서 로마인들로 직접 넘어가는 이유도 명확하다. 하나님은 신실한 이들의 마음이 마카베오 시대부터 그리스도의 오심까지의 수많은 학살에 압도되지 않도록 강건하게 하시고자 하셨다.

원주석

37절 카드 ↗

I do not wonder at those who explain this prophecy of Antiochus, experiencing some trouble with these words; for they cannot satisfy themselves, because this prediction of the angel’s was never accomplished by Antiochus, who did neither neglect all deities nor the god of his fathers. Then, with regard to the love of women, this will not suit this person. But it is easy to prove by other reasons already mentioned, the absence of all allusion here to Antiochus. Some refer this prophecy to the Pope and to Mohammed, and the phrase, the love of women, seems to give probability to this view. For Mohammed allowed to men the brutal liberty of chastising their wives, and thus he corrupted that conjugal love and fidelity which binds the husband to the wife. Unless every man is content with a single wife, there can be no love, because there can be no conjugal happiness whenever rivalry exists between the inferior wives. As, therefore, Mohammed allowed full scope to various lusts, by permitting a man to have a number of wives, this seems like an explanation of his being inattentive to the love of women. Those who think the Pope to be intended here remind us of their enforcing celibacy, by means of which the honor of marriage is trodden under foot. We know with what foulness the Roman Pontiffs bark when marriage is hinted to them, as we may see in the decrees of Pope Siricius, in the seventh chapter of the first volume of the Councils. (188) They quote the passage, Those who are in the flesh cannot please God; and thus compare marriage with fornication, thereby disgracefully and reproachfully throwing scorn upon an ordinance sanctioned by God. We observe, then, some slight correspondence, but the remaining points will not suit this idea. Some assert that as Mohammed invented a new form of religion, so did the Pope; true indeed, but neither of them are intended here, and the reason is, because God wished to sustain the spirits of his people until the first coming of Christ. Hence he predicts by his angel the sufferings to be endured by the Church until Christ was manifest in the flesh. We must now come to the Romans, of whom we began to explain the passage. The angel says, The king shall pay no regard to the gods of his fathers. The application of this clause is at first sight obscure; but if we come to reflect upon the outrageous pride and barbarity of the Romans, we shall no longer doubt the meaning of the Prophets words. The angel states two circumstances; this king should be a despiser of all deities, and yet he should worship one god, while the singular and magnificent pomp displayed should exceed all common practices. These two points, so apparently opposite, were found united in the Romans. Our explanation will appear clearer by adding the following verses, (188) The French edition altogether omits this reference to the Concilia — Ed. return to ' Top of Page ' <a name="verse-38" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-37

Source

이 예언을 안티오코스에 적용하는 이들이 어려움을 겪는 것은 당연하다. 왜냐하면 안티오코스는 모든 신들을 무시하지도 않았고 조상의 신을 경시하지도 않았기 때문이다. 여자의 사랑에 관한 내용도 그에게 맞지 않는다. 어떤 이들은 이를 교황과 모하메드에 적용한다. 모하메드가 다처제를 허용함으로써 부부 사랑을 타락시켰다는 점에서, 교황이 독신제를 강요함으로써 결혼의 존엄을 짓밟는다는 점에서 겉으로는 그럴 듯하지만, 나머지 내용이 맞지 않는다. 하나님은 그리스도의 초림까지 당신 백성의 영혼을 붙들기를 원하셨다. 따라서 로마인들이 의도된 것이다. 천사는 그 왕이 조상들의 신들을 돌아보지 않을 것이라 말한다. 로마인들의 오만하고 야만적인 교만을 돌이켜 보면 이 말씀이 모호하지 않다. 그들은 모든 종교를 자유롭고 방자하게 모욕하고 가능한 한 무신론을 조장했다. 여자의 사랑이라는 표현은 부분으로 전체를 나타내는 수사법으로, 그들 풍습의 야만성을 가리킨다.

원주석

38절 카드 ↗

As I have already hinted, at the first glance these statements seem opposed to each other; the king of whom we are now treating shall despise all deities, and yet shall worship a certain god in no ordinary way. This agrees very well with the Romans, if we study their dispositions and manners. As they treated the worship of their deities simply as a matter of business, they were evidently destitute of any perception of the divinity, and were only pretenders to religion. Although other profane nations groped their way in darkness, yet they offered a superstitious worship to some divinities. The Romans, however, were not subject to either error or ignorance, but they manifested a gross contempt of God, while they maintained the appearance of piety. We gather this opinion from a review of their whole conduct. For although they fetched many deities from every quarter of the world, and worshipped in common with other nations Minerva, Apollo, Mercury, and others, yet we observe how they treated all other rites as worthless. They considered Jupiter as the supreme deity. But what was Jupiter to them in his own country? Did they value him a single farthing, or the Olympian deity? Nay, they derided both his worshippers and himself. What then really was their supreme god? why the glow of the Capitol; without the additional title of Lord of the Capitol, he was nobody at all. That title distinguished him as specially bound to themselves. For This reason the Prophet calls This Roman Jupiter a god of bulwarks, or of powers. The Romans could never be persuaded that any other Jupiter or Juno were worthy of worship; they relied upon their own inherent strength, considered themselves of more importance than the gods, and claimed Jupiter as theirs alone. Because his seat was in their capital, he was more to them than a hundred heavenly rulers, for their pride had centered the whole power of the deity in their own capital. They thought themselves beyond the reach of all changes of fortune, and such was their audacity, that every one fashioned new deities according to his pleasure. There was a temple dedicated to fortune on horseback; for this gratified the vanity of the general who had made good use of it is cavalry, and obtained a victory by their means; and in building a temple to equestrian fortune, he wished the multitude to esteem himself as a deity. Then Jupiter Stator was a god, and why? because this pleased somebody else; and thus Rome became full of temples. One erected an image of fortune, another of virtue, a third of prudence, and a fourth of any other divinity, and every one dared to set up his own idols according to his fancy, till Rome was completely filled with them. In this way Romulus was deified; and what claim had he to this honor? If any one object here — other nations did the same — we admit it, but we also know in what a foolish, brutal, and barbarous state of antiquity they continued. But; the Romans, as I have already intimated, were not instigated to this manufacture of idols by either error or superstition, but by an arrogant vanity which elevated themselves to the first rank among mankind, and claimed superiority over all deities. For instance, they allowed a temple to be erected to themselves in Asia, and sacrifices to be offered, and the name of deity to be applied to them. What pride is here! Is this a proof of belief in the existence of either one god or many? Rome is surely the only deity, — and she must be reverently worshipped before all others! We observe then how the expression of this verse is very applicable to the Romans; they worshipped the god of bulwarks, meaning, they claimed a divine power as their own, and only granted to their gods what they thought useful for their own purposes. With the view of claiming certain virtues as their own, they invented all kinds of deities according to their taste. I omit the testimony of Plutarch as not quite applicable to the present subject. He says in his problems, it was unlawful to utter the name of any deity under whose protection and guardianship the Roman State was placed. He tells us how Valerius Soranus was carried off for foolishly uttering that deity’s name, whether male or female. These are his very words. And he adds as the reason, their practice of using magical incantations in worshipping their unknown divinity. Again, we know in what remarkable honor they esteemed “the good goddess.” The male sex were entirely ignorant of her nature, and none but females entered the house of the high priest, and there celebrated her orgies. And for what purpose? What was that “good goddess?” Surely there always existed this god of bulwarks, since the Romans acknowledged no deity but their own selves. They erected altars to themselves, and sacrificed all kinds of victims to their own success and good fortune; and in this way they reduced all deities within their own sway, while they offered them only the specious and deceptive picture of reverence. There is nothing forced in the expression of the angel, — he will pay no attention to the gods of his fathers; meaning, he will not follow the usual custom of all nations in retaining superstitious ceremonies with error and ignorance. For although the Greeks were very acute, yet they did not dare to make any movement, or propose any discussions on religious matters. One thing we know to be fixed among them, to worship the gods which had been handed down by their fathers. But the Romans dared to insult all religious with freedom and petulance, and to promote atheism as far as they possibly could. Therefore the angel says, he should pay attention to the god of his fathers And why? They will have regard to themselves, and acknowledge no deity except their own confidence in their peculiar fortitude. I interpret the phrase, the desire of women, as denoting by that figure of speech which puts apart for the whole, the barbarity of their manners. The love of women is a scriptural phrase for very p

Pericope (part_of)

절 (explains)

bible-text/dan-11-38

Source

이미 암시했듯이 처음 보면 이 진술들이 서로 모순되어 보인다. 이 왕은 모든 신들을 경멸하면서도 어떤 특정 신을 특별한 방식으로 섬길 것이다. 로마인들의 기질과 풍습을 연구하면 이것이 잘 맞아 떨어진다. 그들은 신들의 숭배를 단순히 업무의 문제로 여겼으므로 분명히 신성에 대한 어떤 인식도 없었다. 로마인들은 오류나 무지에서가 아니라 하나님에 대한 노골적인 경멸에서, 경건의 외양을 유지하면서도 그러했다. 그들의 최고 신은 무엇이었나? 카피톨의 영광, 즉 카피톨의 주라는 부가 칭호가 없으면 아무것도 아닌 유피테르였다. 로마인들은 자신들의 힘에 의지하여 스스로를 신들보다 중요하게 여기고, 유피테르를 자신들만의 것으로 주장했다. 그들은 스스로를 모든 운명의 변화 너머에 있다고 생각했고, 각자가 마음대로 새로운 신들을 만들었다. 이처럼 천사의 표현이 로마인들에게 매우 잘 적용된다. 그들은 요새의 신을 섬겼다—즉 신적 권능을 자신들의 것으로 주장하고, 자신들의 목적에 유용하다고 생각하는 것만 신들에게 부여했다. 그들은 자신들의 특정 덕목들을 주장하기 위해 온갖 종류의 신들을 발명했다.

원주석

39절 카드 ↗

He afterwards says, He shall multiply the glory This may be referred to God, but I rather approve of a different interpretation. The Romans should acquire great wealth for themselves, and should increase wonderfully in opulence, in the magnitude of their empire, and in all other sources of strength. Therefore they shall multiply the glory, meaning, they shall acquire new territories, and increase their power, and accumulate a multitude of treasures. This explanation fits in very well with the close of the verse, where he adds, he shall make them rule far and wide This is a portion of that glory which this king shall heap upon himself, for he should be superior to the kings over many lands, and should distribute the booty which he had acquired, and that, too, for a price He says, therefore, he shall make them rule over many; for the relative is without a subject, which is a frequent practice of the Hebrews. Whom, then, should the Roman king, or the Roman empire, thus cause to have dominion? Whoever rendered them any assistance should receive his reward from a stranger, as we know Eumenes to have been enriched by the booty and spoil of Antiochus. The provinces also were distributed according to their will. The island was given up to the Rhodians, while a kingdom was wrested from another, and the A Etolians enlarged their dominions. As each party labored hard for their benefit, and incurred large expenses, so the Romans conferred riches upon them. After conquering Antiochus, they became the more liberal towards Attalus and Eumenes, and thus they became masters of the greater part of Asia. Again, when they had deprived Nabis, the tyrant of Sparta, of the greater part of his territories, those who had taken care to gratify the Romans, were favored with the spoils they had seized from him. We have another instance in the favor’s conferred upon Massinissa after the conquest of Carthage; for after being expelled from his own kingdom, his dominion extended far and wide throughout the continent of Africa: after being deprived of his paternal sovereignty, he had not a spot in the world on which to plant his foot until they bestowed upon him what they had seized from the Carthaginians. And how did they manage this? They shall divide the soil for a price, says the angel; thus obliquely reproving the cunning of the senate and Roman people, because they did not give away these ample dominions gratuitously; they would willingly have devoured whatever they had acquired, but they found it better policy to sell them than to retain them. They did not sell at any fixed price — for the word “price” here need not be restricted to a definite sum of money — but displayed their avarice, and sold and distributed for the sake of gain, just as much as if all these territories had been immediately reduced into provinces of their empire. They had need of great resources; it was objectionable to continue their garrison in perpetuity in the cities of Greece, and hence they proclaim perfect freedom through them all. But what sort of liberty was this? Each state might choose its senate according to the pleasure of the Romans, and thus as each acquired rank and honor in his own nation, he would become attached and enslaved to the Roman people. And then, in this condition of affairs, if any war should spring up, they sought aid from these friends and allies. For had they been only confederate, the Romans would never have dared to exact so much from each tributary state. Let us take the case of the Carthaginians. After being reduced by many exaction’s to the lowest pitch of poverty, yet when the Romans made war against Philip and Macedon, and against Antiochus, they demanded ships from these allies. They demanded besides, as a subsidy, an immense quantity of gold, silver, provisions, garments, and armor, till at length these wretched Carthaginians, whose very life-blood the Romans had drained, still sent for the war whatever gold they had remaining, and all they could scrape together. Thus Philip king of Macedon is compelled to destroy himself, by plunging his own sword into his body; for every state of Greece was forced to contribute its own portion of the expenses of the war. We perceive, then, how the lands were divided for a price, each with regard to its own utility, not by fixing a certain defined money value, but according to the standard of political expediency. And what kind of bargaining did they afterwards mutually execute? We have an instance of it in the prevalence of proscription among the Romans, by which they turned their rapacity against their own vitals. They had previously confiscated the goods of their enemies. Philip, for instance, was forced to pay a large sum of money to repurchase the name of king and the portion of territory which remained his own. Antiochus and the Carthaginians were subject to the same hardship. The Romans, in short, never conquered any one without exhausting both the monarch and his dominions to satisfy their insatiable avarice and cupidity. We now perceive how they divided the lands for a price, holding all kings in subjection to themselves, and bestowing largesses upon one from the property of another. We now perceive the angel’s meaning throughout this verse, The King should be so powerful as to bestow dominion on whomsoever he pleased in many and ample territories, but not gratuitously. We have had examples of some despoiled of their royal dignity and power, and of others restored to the authority of which they had been deprived. Lucullus, for instance, chose to eject one king from his dominions, while another general restored him to his possessions. A single Roman citizen could thus create a great monarch; and thus it often happened. Claudius proposed to the people to proscribe the king of Cyprus, although he was of the royal race; his father had been the friend and ally of the Roman people, he had committed no crime against the Roman empire, and there was no reason for decla

Pericope (part_of)

절 (explains)

bible-text/dan-11-39

Source

그 다음 말씀을 보면, 그가 영광을 늘릴 것이라 한다. 로마인들은 스스로를 위해 큰 부를 획득하고, 제국의 규모와 힘의 모든 원천에서 놀랍게 증가할 것이다. 그들은 영광을 늘리고 새로운 영토를 획득하고 권세를 확장하며 수많은 보물을 축적할 것이다. 그가 그들로 많은 사람을 다스리게 할 것이다. 로마 왕 혹은 로마 제국이 누구를 그렇게 지배하게 할 것인가? 그들을 위해 어떤 도움이라도 제공한 사람은 타인의 재물로부터 보상을 받을 것이다. 우리는 에우메네스가 안티오코스의 전리품과 약탈물로 어떻게 부유해졌는지 안다. 속주들도 그들의 뜻에 따라 분배되었다. 이처럼 로마인들은 정복한 모든 이를 완전히 소진시켜 자신들의 채울 수 없는 탐욕과 욕심을 충족시키지 않고는 아무도 정복하지 않았다.

원주석

40절 카드 ↗

As to the time here mentioned, it is a certain or predetermined period’ the kings of the south and the north we have already shewn to refer to Egypt and Syria, such being their position with respect to Judea. The word נגח neech, confliget, is literally he shall “push with the horns,” while the word translated, “he shall rush as a whirlwind,” is deduced from שער segner, “to be stormy.” The angel here predicts the numerous victories by means of which the Romans should extend their empire far and wide, although not without great difficulties and dangers. He states, The king of the south should carry on war with the Romans for a definite period I dare not fix the precise time intended by the angel. So great was the power of Egypt, that had the kings of that country relied upon their native resources, they might have summoned courage to make war upon the Romans. Gabinius the proconsul led his army there for the sake of restoring Ptolemy. He expelled Archelaus without much trouble, and then like a mercenary he risked his life and his fame there, as well as his army. Caesar was in danger there, after vanquishing Pompey; then Antony next made war upon Augustus, assisted by the forces of Cleopatra; then Egypt put forth all her strength, and at his failure was reduced herself to a province of Rome. The angel did not propose to mark a continued series of times, but only briefly to admonish the faithful to stand firm amidst those most grievous concussions which were then at hand. Whatever be the precise meaning, the angel doubtless signified the difficult nature of the struggle between the Romans and the Egyptians. I have already stated the witness of history to the fact, that the Egyptians never made war against the Romans in their own name; sometimes events were so confused that the Egyptians coalesced with the Syrians, and then we must read the words conjointly — thus the king of the south, assisted by the king of the north, should carry on war with the Romans. The angel thus shews us how the king of Syria should furnish greater forces and supplies than the Egyptian monarch, and this really happened at the beginning of the triumvirate. He states next, The king of the south should come with chariots and horses and many ships. Nor is it necessary here to indicate the precise period, since the Romans carried on many wars in the east, during which they occupied Asia, while a part of Libya fell to them by the will of its king without arms or force of any kind. With reference to these two kingdoms which have been so frequently mentioned, many chiefs ruled over Syria within a short period. First one of the natives was raised to the throne and then another, till the people grew tired of them, and transferred the sovereignty to strangers. Then Alexander rose gradually to power, and ultimately acquired very great fame: he was not of noble birth, for his father was of unknown origin. This man sprang from an obscure family, and at one period possessed neither authority nor resources. He was made king of Syria, because he pretended to be the son of Seleucus, and was slain immediately, while his immediate successor reigned for but a short period. Thus Syria passed over to the Romans on the death of this Seleucus. Tigranes the king of Armenia was then sent for, and he was made ruler over Syria till Lucullus conquered him, and Syria was reduced to a province. The vilest of men reigned over Egypt. Physcon, who was restrained by the Romans when attempting to wrest Syria from the power of its sovereign, was exceedingly depraved both in body and mind and hence he obtained this disgraceful appellation. For the word is a Greek one, equivalent to the French andouille; for physce means that thicker intestine into which the others are usually inserted. This deformity gave rise to his usual name, signifying “pot-bellied,” implying both bodily deformity and likeness to the brutes, while he was not endowed with either intellect or ingenuity. The last king who made the Romans his son’s guardians, received the name of Auletes, and Cicero uses this epithet of “flute-player,” because he was immoderately fond of this musical instrument In each kingdom then there was horrible deformity, since those who exercised the royal authority were more like dogs or swine than mankind. Tigranes, it is well known, gave the Romans much trouble. On the other side, Mithridates occupied their attention for a very long period, and with various and opposite success. The Romans throughout all Asia were at one period put to the sword, and when a close engagement was fought, Mithridates was often superior, and he afterwards united his forces with those of Tigranes, his father-in-law. When Tigranes held Armenia, he was a king of other kings, and afterwards added to his dominions a portion of Syria. At length when the last Antiochus was set over the kingdom of Syria by Lucullus, he was removed from his command by the orders of Pompey, and then, as we have stated, Syria became a province of Rome. Pompey crossed the sea, and subdued the whole of Judea as well as Syria’ he afterwards entered the Temple, and took away some part of its possessions, but spared the sacred treasures. Crassus succeeded him — an insatiable whirlpool, who longed for this province for no other reason than his unbounded eagerness for wealth. He despoiled the Temple at Jerusalem; and lastly, after Cleopatra was conquered, Egypt lost its royal race, and passed into a Roman province. If the Romans, had conquered a hundred other provinces, the angel would not have mentioned them here; for I have previously noticed his special regard to the chosen people. Therefore he dwells only on those slaughters which had more or less relation to the wretched Jews. First of all he predicts the great contest which should arise between the kings of Egypt and Syria, who should come on like a whirlwind, while the Romans should rush upon the lands like a deluge, and pass over them. He compares the king of

Pericope (part_of)

절 (explains)

bible-text/dan-11-40

Source

여기서 언급된 시간은 신적으로 정해진 확실한 기간이다. 남방 왕과 북방 왕은 이미 이집트와 시리아를 가리킨다고 했다. 천사는 로마인들이 제국을 광대하게 확장할 수많은 승리들을 예언하나, 큰 어려움과 위험 없이는 아니었다. 남방 왕이 로마인들과 정해진 기간 전쟁을 벌일 것이다. 이집트의 권세는 매우 강력했으므로, 왕들이 자국 자원에 의존했다면 로마인들과 전쟁할 용기를 낼 수 있었을 것이다. 가비니우스 속주지사는 프톨레마이오스를 복위시키기 위해 군대를 이끌고 거기 갔다. 카이사르는 폼페이우스를 정복한 후 거기서 위험에 처했다. 안토니우스는 클레오파트라의 군대와 함께 아우구스투스에 맞서 싸웠다. 이집트는 온 힘을 쏟았으나 결국 로마의 속주가 되었다. 이집트는 결코 자기 이름으로 로마인들과 전쟁하지 않았다. 때로 사건들이 뒤섞여 이집트가 시리아와 연합했고, 북방 왕이 더 큰 군대와 보급을 제공하여 전쟁을 수행했다. 마침내 클레오파트라가 정복당한 후 이집트는 왕족을 잃고 로마의 속주가 되었다.

원주석

41절 카드 ↗

The land of Judea is called the pleasant or desirable land, because God thought it worthy of his peculiar favor. He chose it for his dwelling-place, called it his resting-place, and caused his blessing to remain in it. In this verse also, regions are treated, and not merely cities, as the regions of Edom and of Moab. After the angel had briefly predicted the occurrence of the most grievous wars with the Romans, he now adds what he had briefly commenced in the last verse, — namely their becoming conquerors of all nations. They shall come, he says, into the desirable land This is the reason why the angel prophesies of the Roman empire, for he was not sent to explain to Daniel the history of the whole world, but to retain the faithful in their allegiance, and to persuade them under the most harassing convulsions to remain under the protection and guardianship of God. For this reason he states, — they shall come into the desirable land This would be a dreadful temptation, and might overthrow all feelings of piety, as the Jews would be harassed on all sides, first by the Syrians and then by the Egyptians. And we know with what cruelty Antiochus endeavored not only to oppress but utterly to blot out the whole nation. Neither the Syrians nor the Egyptians spared them. The Romans came almost from the other side of the globe; at first they made an alliance with these states, and then entered Judea as enemies. Who would have supposed that region under God’s protection, when it was so exposed to all attacks of robbery and oppression? Hence it was necessary to admonish the faithful not to fall away through this utter confusion. They shall come, then, into the desirable land, and many regions shall fall; meaning, no hope should remain for the Jews after the arrival of the Romans, as victory was already prepared to their hand. The angel’s setting before the faithful this material for despair was not likely to induce confidence and comfort, but. as they were aware of these divine predictions, they knew also that the remedy was prepared by the same God who had admonished them by means of the angel. It was in his power to save his Church from a hundred deaths. This prophecy became an inestimable treasury, inspiring the faithful with the hope of the promised deliverance. The angel will afterwards add the promise intended to support and strengthen and revive their drooping spirits. But he here announces that God’s aid should not immediately appear, because he would give the Romans full permission to exercise a cruel sway, tyranny, and robbery, throughout the whole of Asia and the East. He says, The lands of Edom, Moab, and a portion of Ammon should escape from their slaughter This trial would in no slight degree affect the minds of the pious: What does he mean? He suffers the land that he promised should be at rest, to be now seized and laid waste by its enemies! The land of Moab is at peace and enjoys the greatest tranquillity, and the condition of the sons of Ammon is prosperous! We should here bear in mind what the prophets say of these lands: Esau was banished into the rugged mountains, and God assigned to the Moabites a territory beyond the borders of the land of blessings. ( Malachi 1:3 .) The Jews alone had any peculiar right and privilege to claim that territory in which the Lord had promised them perfect repose. Now, when Judea is laid waste and their foes according to their pleasure not only seize upon everything valuable in the city and the country, but seem to have a special permission to ravage the land at their will, what could the Jews conjecture? The angel therefore meets this objection, and alleviates these feelings of anxiety to which the faithful could be subject from such slaughters. He states that the territories of Edom and Moab, and of the children of Ammon, should be tranquil and safe from those calamities. By the expression, to the beginning of the children of Ammon, he most probably refers to that, retreat whence the Ammonites originated. For doubtless the Romans would not have spared the Ammonites unless they had been concealed among the mountains, for every district in the neighborhood of Judea was subject to the same distress. Those who interpret this passage of Antichrist, suppose safety to be extended only to that portion of the faithful who shall escape from the world and take refuge in the deserts. But there is no reason in this opinion, and it is sufficient to retain the sense already proposed as the genuine one. He afterwards adds, The Romans should send their army into the land, and even in the land of Egypt, they should not escape The angel without doubt here treats of the numerous victories which the Romans should obtain in a short time. They carried on war with Mithridates for a long period, and then Asia was almost lost; but they soon afterwards began to extend their power, first over all Asia Minor, and then over Syria; Armenia was next added to their sway, and Egypt after that: meanwhile this was but a moderate addition, till at length they ruled over the Persians, and thus their power became formidable. Wherefore this prophet was fulfilled by their extending their power over many regions, and by the land of Egypt becoming a portion of their booty It follows: return to ' Top of Page ' <a name="verse-43" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-41

Source

유대 땅을 영화로운 땅이라 부르는 이유는 하나님께서 당신의 특별한 은총으로 그것을 여기시기 때문이다. 하나님은 그것을 당신의 거처로 택하시고, 당신의 안식처라 부르시고, 당신의 복이 거기 머물게 하셨다. 이 절에서도 단순히 도시들이 아닌 지역들이 다루어진다. 천사가 로마 제국에 대해 예언하는 이유는, 세계 역사 전체를 다니엘에게 설명하기 위함이 아니라, 신실한 이들이 하나님의 보호와 수호 아래 남아 있도록 설득하기 위함이다. 그들이 영화로운 땅으로 들어올 것이다. 이는 두려운 시험으로, 경건의 모든 감정을 뒤엎을 수 있었다. 유대인들은 먼저 시리아인들에게, 그 다음 이집트인들에게 괴롭힘을 당했다. 또한 로마인들이 거의 지구 반대편에서 와서 처음에는 동맹을 맺었다가 적이 되었다. 에돔과 모압의 땅과 암몬 자손의 으뜸이 그의 손에서 벗어날 것이다. 그러나 이집트 땅은 벗어나지 못할 것이다. 이 예언은 로마인들이 짧은 기간에 얻은 수많은 승리들로 성취되었다.

원주석

43절 카드 ↗

I have previously stated that though the language applies to a single king, yet a kingdom is to be understood, and our former observations are here confirmed. Although many nations should endeavor to resist the Romans, they should yet be completely victorious, and finally acquire immense booty. Their avarice and covetousness were perfectly astonishing; for he says, they should acquire dominion over the treasures of gold and silver, and should draw to themselves all the precious things of Egypt, Libya, and Ethiopia; and that, too, in their footsteps. In these words he more clearly explains our previous remarks upon the emblem of the deluge. All lands should be laid open to them; although the cities were fortified, and would thus resist them by their closed gates, yet the way should be open to them, and none should hinder them from bursting forth over the whole east, and subduing at the same time cities, towns, and villages. This we know to have been actually accomplished. Hence there is nothing forced in the whole of this context, and the prophecy is fairly interpreted by the history. He afterwards adds, — return to ' Top of Page ' <a name="verse-44" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-43

Source

이전에 단일 왕을 가리키는 언어지만 왕국으로 이해해야 한다고 말했다. 많은 나라들이 로마인들에게 저항하려 해도 그들은 완전히 승리하여 마침내 막대한 전리품을 획득할 것이다. 그들의 탐욕과 욕심은 완전히 놀라울 만했다. 그들은 금과 은의 보물들을 지배하게 될 것이다. 이집트, 리비아, 에티오피아의 모든 귀한 것들을 자신들에게로 가져올 것이며, 그것도 그들의 발자취를 따라서 할 것이다. 비록 도시들이 요새화되어 닫힌 성문으로 저항하겠지만, 로마인들에게는 길이 열려 있어 아무도 온 동방에 범람하고 도시, 마을, 마을을 동시에 정복하는 것을 막지 못한다. 이것이 실제로 이루어졌음을 우리는 안다. 그러므로 이 문맥 전체에 억지스러움이 없으며, 예언은 역사에 의해 공정하게 해석된다.

원주석

44절 카드 ↗

The angel’s narrative seems here to differ somewhat from the preceding one, as the Romans should not succeed so completely as to avoid being arrested in the midst of their victorious course. He says, they shall be frightened by rumors, and the events suit this case, for although the Romans subdued the whole east with scarcely any trouble, and in a few years, yet they were afterwards checked by adversity. For Crassus perished miserably after spoiling the temple, and destroyed himself and the flower of the Roman army; he was conquered at Carrse, near Babylon, in an important engagement, through betrayal by a spy in when he had placed too much confidence. Antony, again, after dividing the world into three parts between himself, and Octavius, and Lepidus, suffered miserably in the same neighborhood against the Parthians. We are not surprised at the angel’s saying, The Romans should be frightened from the east and the north, as this really came to pass. Then he adds, they should come in great wrath; meaning, although they should lose many troops, yet this severe massacre should not depress their spirits. When their circumstances were desperate, they were excited to fury like savage beasts of prey, until they rushed upon their own destruction. This came to pass more especially under the reign of Augustus; for a short period he contended successfully with the Parthians, and compelled them to surrender. He then imposed upon them conditions of peace; and as the Roman eagles had been carried into Persia, much to their disgrace, he compelled this people to return them. By this compulsion he blotted out the disgrace which they had suffered under Antony. We see, then, how exceedingly well this suits the context, — the Romans shall come with great wrath to destroy many; as the Parthians expected to enjoy tranquillity for many ages, and to be perfectly free from any future attempt or attack from the Romans. It now follows, — return to ' Top of Page ' <a name="verse-45" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-11-44

Source

천사의 서술이 여기서 앞의 것과 다소 다른 것 같다. 로마인들이 승리하는 도중에 멈추지 않을 만큼 완전히 성공하지는 못할 것이기 때문이다. 동방과 북방에서 소문들이 저들을 두렵게 할 것이다. 로마인들이 거의 어려움 없이 짧은 기간에 온 동방을 정복했으나 나중에는 역경으로 저지당했다. 크라수스는 성전을 약탈한 후 비참하게 죽었으며, 안토니우스도 파르티아인들에게 맞서 같은 지역에서 크게 고통당했다. 천사가 로마인들이 동방과 북방에서 놀랄 것이라 말한 것이 당연하다. 이어서 그들이 큰 분노로 올 것이라 한다. 많은 군대를 잃었으나 이 심각한 학살이 그들의 기력을 꺾지 못할 것이다. 절망적인 상황에서 맹수처럼 격분하여 결국 자신들의 멸망으로 돌진했다. 이것이 아우구스투스 치세에 더욱 특별히 이루어졌다.

원주석

45절 카드 ↗

The angel at length concludes with the settled sway of the Romans in Asia Minor and the regions of the coast, as well as in Syria, Judea, and Persia. We have already shewn how everything here predicted is related by profane historians, and each event is well known to all who are moderately versed in the knowledge of those times. We must now notice the phrase, The Roman king should fix the tents of his palace This expression signifies not only the carrying on of the war by the Romans in the east, but their being lords of the whole of that region. When he had said they should fix their tents according to the usual practice of warfare, he might have been content with the usual method of speech, but he contrasts the word “palace” with frequent migrations, and signifies their not measuring their camp according to the usage of warfare, but their occupying a fixed station for a permanence. Why then does he speak of tents? Because Asia was not the seat of their empire; for they were careful in not attributing more dignity to any place than was expedient for themselves. For this reason the proconsuls took with them numerous attendants, to avoid the necessity of any fixed palace they had their own tents, and often remained in such temporary dwellings as they found on their road. This language of the angel — they shall fix the tents of their palace — will suit the Romans exceedingly well, because they reigned there in tranquillity after the east was subdued; and yet they had no fixed habitation, because they did not wish any place to become strong enough to rebel against them. When he says, between the seas, some think the Dead Sea intended, and the Lake of Asphalt, as opposed to the Mediterranean Sea. I do not hesitate to think the Persian Sea is intended by the angel. He does not say the Romans should become masters of all the lands lying between the two seas, but he only says they should fix the tents of their palace between the seas; and we know this to have been done when they held the dominion between the Euxine and the Persian Gulf. The extent of the sway of Mithridates is well known, for historians record twenty-two nations as subject to his power. Afterwards, on one side stood Asia Minor, which consisted of many nations, according to our statement elsewhere, and Armenia became theirs after Tigranes was conquered, while Cilicia, though only a part of a province, was a very extensive and wealthy region. It had many deserts and many stony and uncultivated mountains, while there were in Cilicia many rich cities, though it did not form a single province, like Syria and Judea, so that it is not surprising when the angel says the Romans should fix their tents between the seas, for their habitation was beyond the Mediterranean Sea. They first passed over into Sicily and then into Spain; thirdly, they began to extend their power into Greece and Asia Minor against Antiochus, and then they seized upon the whole east. On the one shore was Asia Minor and many other nations; and on the other side was the Syrian Sea, including Judea as far as the Egyptian Sea. We observe, then, the tranquillity of the Roman Empire between the seas, and yet it had no permanent seat there, because the proconsuls spent their time as foreigners in the midst of a strange country. At length he adds , They should come to the mountain of the desire of holiness I have already expressed the reason why this prophecy was uttered; it was to prevent the novelty of these events from disturbing the minds of the pious, when they saw so barbarous and distant a nation trampling upon them, and ruling with pride, insolence, and cruelty. When, therefore, so sorrowful a spectacle was set before the eyes of the pious, they required no ordinary supports lest they should yield to the pressure of despair. The angel therefore predicts future events, to produce the acknowledgment of nothing really happening by chance; and next, to shew how all these turbulent motions throughout the world are governed by a divine power. The consolation follows, they shall come at length to their end, and no one shall bring them help This was not fulfilled immediately, for after Crassus had despoiled the temple, and had suffered in an adverse engagement against the Parthians, the Romans did not fail all at once, but their monarchy flourished even more and more under Augustus. The city was then razed to the ground by Titus, and the very name and existence of the Jewish nation all but; annihilated. Then, after this, the Romans suffered disgraceful defeats; they were east out of nearly the whole east, and compelled to treat with the Parthians, the Persians, and other nations, till their empire was entirely ruined. If we study the history of the next hundred years no nation will be found to have suffered such severe punishments as the Romans, and no monarchy was ever overthrown with greater disgrace. God then poured such fury upon that nation as to render them the gazing-stock of the world. Tim angel’s words are not in vain, their own end should soon come; after they had devastated and depopulated all lands, and penetrated and pervaded everywhere, and all the world had given themselves up to their power, then the Romans became utterly ruined and swept away. They should have gone to help them Without doubt this prophecy may be here extended to rite promulgation of the gospel; for although Christ was born about one age before the preaching of the gospel, yet he truly shone forth to the world by means of that promulgation. The angel therefore brought up his prophecy to that point of time. He now subjoins, — return to ' Top of Page ' Daniel Dan 10 Daniel Dan Daniel Dan 12 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Daniel 11". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ daniel-11.html. 1840-57. terms of use • privacy policy • • rights and permissions • contac

Pericope (part_of)

절 (explains)

bible-text/dan-11-45

Source

천사는 마침내 소아시아와 해안 지역들, 시리아, 유대, 페르시아에서 로마인들의 확고한 통치로 결론짓는다. 로마 왕은 두 바다 사이 영화롭고 거룩한 산과 바다 사이에 그의 장막 궁전을 칠 것이다. 이 표현은 로마인들이 동방에서 전쟁을 수행했을 뿐 아니라 그 지역 전체의 주인이 되었음을 의미한다. 왜 장막을 말하는가? 아시아가 그들의 제국의 본거지가 아니었기 때문이다. 그들은 속주지사들이 고정된 궁전을 갖지 않도록 조심했다. 로마인들은 동방이 정복된 후 거기서 조용히 통치했으나 고정된 거처가 없었다. 천사가 영화롭고 거룩한 산과 바다 사이라 말할 때, 어떤 이들은 사해와 지중해가 의도된다고 생각한다. 나는 천사가 페르시아만을 의도한다고 주저 없이 생각한다. 그들은 흑해와 페르시아만 사이에 통치하였다. 마침내 천사는 그들이 자신들의 종말을 맞을 것이라 말한다. 이것은 즉시 성취되지 않았다. 크라수스가 성전을 약탈하고 파르티아인들에게 불리한 전투에서 패배한 후에도 로마는 아우구스투스 아래 더욱 번영했다. 그러나 티투스가 도시를 철저히 파괴하고, 그 다음에 로마인들은 수치스러운 패배들을 당했다. 신의 분노가 그 민족에게 쏟아졌고, 어떤 군주국도 이보다 더 큰 수치로 무너진 적이 없었다. 복음 선포로까지 이 예언이 확장될 수 있다. 그리스도가 복음 선포보다 약 한 세대 전에 태어나셨으나 그 선포로 말미암아 참으로 세상에 빛을 비추셨다. 따라서 천사는 그 시점까지 예언을 이끌어 왔다.

원주석

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