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주석[칼빈] — 요엘 1장 · 메뚜기 재앙

요약
칼빈 주석 · 섹션 20개 · 한국어 번역 있음(한국어 우선) · 본문 보기
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2장 →

1절 카드 ↗

The word of Jehovah which came to Joel, the son of Pethuel . He names here his father; it is hence probable that he was a man well known and of some celebrity. But who this Pethuel was, all now are ignorant. And what the Hebrews hold as a general rule, that a prophet is designated, whenever his father’s name is added, appears to me frivolous; and we see how bold they are in devising such comments. When no reason for any thing appears to them, they invent some fable, and allege it as a divine truth. When, therefore, they are wont thus to trifle, I have no regard for what is held by them as a rule. But yet it is probable, that when the Prophets are mentioned as having sprung from this or that father, their fathers were men of some note. Now what he declared by saying, that he delivered the word of the Lord, is worthy of being observed; for he shows that he claimed nothing for himself, as an individual, as though he wished to rule by his own judgment, and to subject others to his own fancies; but that he relates only what he had received from the Lord. And since the Prophets claimed no authority for themselves, except as far as they faithfully executed the office divinely committed to them, and delivered, as it were from hand to hand, what the Lord commanded, we may hence feel assured that no human doctrines ought to be admitted into the Church. Why? Because as much as men trust in themselves, so much they take away from the authority of God. This preface then ought to be noticed, which almost all the Prophets use, namely, that they brought nothing of their own or according to their own judgment, but that they were faithful dispensers of the truth intrusted to them by God. And the word is said to have been to Joel; not that God intended that he alone should be his disciple, but because he deposited this treasure with him, that he might be his minister to the whole people. Paul also says the same thing, — that to the ministers of the Gospel was committed a message for Christ, or in Christ’s name, to reconcile men to God, ( 2 Corinthians 5:20 ;) and in another place he says, ‘He has deposited with us this treasure as in earthen vessels,’ ( 2 Corinthians 4:7 .) We now understand why Joel says, that the word of the Lord was delivered to him, it was not that he might be the only disciple; but as some teacher was necessary, Joel was chosen to whom the Lord committed this office. Then the word of God belongs indeed indiscriminately to all; and yet it is committed to Prophets and other teachers; for they are, so to speak, as it were trustees ( depositarii — depositories.) As to the verb היה eie , there is no need of philosophizing so acutely as Jerome does: “How was the word of the Lord made?” For he feared lest Christ should be said to be made, as he is the word of the Lord. These are trifles, the most puerile. He could not, however, in any other way get rid of the difficulty but by saying that the word is said to be made with respect to man whom God addresses, and not with respect to God himself. All this, as ye must see, is childish; for the Prophet says here only, that the word of the Lord was sent to him, that is, that the Lord employed him as his messenger to the whole people. But after having shown that he was a fit minister of God, being furnished with his word, he speaks authoritatively, for he represented the person of God. We now see what is the lawful authority which ought to be in force in the Church, and which we ought to obey without dispute, and to which all ought to submit. It is then only that this authority exists, when God himself speaks by men, and the Holy Spirit employs them as his instruments. For the Prophet brings not forward any empty title; he does not say that he is a high priest of the tribe of Levi, or of the first order, or of the family of Aaron. He alleges no such thing, but says that the word of God was deposited with him. Whosoever then demands to be heard in the Church, must of necessity really prove that he is a preacher of God’s word; and he must not bring his own devices, nor blend with the word any thing that proceeds from the judgment of his own flesh. But first the Prophet reproves the Jews for being so stupid as not to consider that they were chastised by the hand of God, though this was quite evident. Hence they pervert, in my judgment, the meaning of the Prophet, who think that punishments are here denounced which were as yet suspended; for they transfer all these things to a future time. But I distinguish between this reproof and the denunciations which afterwards follow. Here then the Prophet reproaches the Jews, that having been so severely smitten, they did not gain wisdom; and yet even fools, when the rod is applied to their backs, know that they are punished. Since then the Jews were so stupid, that when even chastised they did not understand that they had to do with God, the Prophet justly reproves this madness. “ Hear ”, he says, “ ye old men; give ear, all ye inhabitants of the land, and declare this to your children ”. But the consideration of this passage I shall put off till tomorrow. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-1-1

Source

"브두엘의 아들 요엘에게 임한 여호와의 말씀." 그는 여기서 자신의 아버지를 언급한다. 따라서 그가 어느 정도 알려진 사람이었을 가능성이 있다. 그러나 이 브두엘이 누구였는지 지금은 아무도 모른다. 히브리인들이 일반 규칙으로 주장하는 것, 즉 아버지의 이름이 더해질 때마다 선지자가 지정된다는 것은 내게는 무의미하게 보인다.

주목할 가치가 있는 것은 그가 주의 말씀을 전하였다고 말하면서 드러내는 것이다. 그는 자신을 위해 마치 자신의 판단으로 다스리고 자신의 공상에 다른 이들을 복종시키기를 원하는 것처럼 어떤 것도 주장하지 않는다는 것을 보인다. 오히려 그는 주에게서 받은 것만을 전달한다. 선지자들이 자신들이 신성하게 맡겨진 직분을 신실하게 수행한 한에서만 권위를 주장하였으므로, 인간의 교리들이 교회에 인정되어서는 안 됨을 확신할 수 있다. 왜? 사람들이 자신들을 신뢰할수록 하나님의 권위에서 그만큼 빼앗기 때문이다.

요엘에게 말씀이 이르렀다고 한다. 하나님이 그 혼자 자신의 제자가 되기를 의도하셨기 때문이 아니라, 그가 온 백성에게 하나님의 사역자가 될 수 있도록 그에게 이 보물을 위탁하셨기 때문이다. 바울도 같은 것을 말한다. 복음의 사역자들에게 하나님과 화목하라는 그리스도 안에서의 메시지가 위탁되었다고(고후 5:20). 다른 곳에서 그는 "그분이 이 보물을 질그릇 안에 있는 것처럼 우리에게 위탁하셨다"고 한다(고후 4:7).

원주석

2절 카드 ↗

Hear this, ye old men; and give ear, all ye inhabitants of the land: has this been in your days, and in the days of your fathers? This declare to your children and your children to their children, and their children to the next generation: the residue of the locust has the chafer eaten, and the residue of the chafer has the cankerworm eaten, and the residue of the cankerworm has the caterpillar eaten (2) I have in the last Lecture already mentioned what I think of this passage of the Prophet. Some think that a future punishment is denounced; but the context sufficiently proves that they mistake and pervert the real meaning of the Prophet; for, on the contrary, he reproves here the hardness of the people, — that they fell not their plagues. And as men are not easily moved by God’s judgments, the Prophet here declares that God had executed such a vengeance as could not be regarded otherwise than miraculous; as though he said, “God often punishes men, and it behaves them to be attentive as soon as he raises up his finger. But common punishments are wont to be unheeded; men soon forget those punishments to which they have been accustomed. God has, however, treated you in an unusual manner, having openly as it were put forth his hand from heaven, and brought on you punishments nothing less than miraculous. Ye must then be more than stupid, if ye perceive not that you are smitten by God’s hand.” This is the true meaning of the Prophet, and may be easily gathered from the words. Hear, ye old men , he says. He expressly addresses the old, because experience teaches men much; and the old, when they see any thing new or unusual, must know, that it is not according to the ordinary course of things. He who has past his fiftieth or sixtieth year, and sees something new happening which he had never thought of, doubtless acknowledges it as the unusual work of God. This is the reason why the Prophet directs here his discourse to the old; as though he said, “I will not terrify you about nothing; but let the old hear, who have been accustomed for many years to many revolutions; let them now answer me, whether in their whole life, which has been an age on the earth, have they seen any such thing ” We now perceive the design of the Prophet; for he intended to awaken the Jews that they might understand that God had put forth his hand from heaven, and that it was impossible to ascribe what they had seen with their eyes to chance or to earthly causes, but that it was a miracle. And his object was to make the Jews at length ashamed of their folly in not having hitherto been attentive to God’s punishments, and in having always flattered themselves, as though God slept in heaven, when yet he so violently thundered against them, and intended by an extraordinary course to move them, that they might at last perceive that they were summoned to judgment. He afterwards adds, And all ye inhabitants of the land. Had the Prophet addressed only the old, some might seize on some pretext for their ignorance; hence he addressed and from the least to the greatest; and this he did, that the young might not exempt themselves from blame in proceeding in their obstinacy and in thus mocking God, when he called them to repentance. Hear, he says, all ye inhabitants of the land; has this been in your days or in the days of your fathers? He says first, has such a thing been in your days, for doubtless what happens rarely deserves a greater consideration. It is indeed true that foolish men are blind to the daily works of God; as the favor of God in making his sun to rise daily is but little thought of by us. This happens through our ingratitude; but our ingratitude is doubled, and is much more base and less excusable, when the Lord works in an unwonted manner, and we yet with closed eves overlook what ought to be deemed a miracle. This dullness the Prophet now reproves, Has such a thing, he says, “happened in your days, or in the days of your fathers? Ye can recall to mind what your fathers have told you. It is certain that for two ages no such thing has happened. Your torpidity then is extreme, since ye neglect this judgment of God, which from its very rareness ought to have awakened your minds.” (2) All these are different kinds of locusts. There are in Hebrew ten names for them, designative probably of so many kinds. There are four here: גזם , gizam, the young locust; ארבה , arebe, so called from their number, one on the wing; ילק , ilak , one of the hairy bristly kind; and λψσ᾿ , chesil, one unfledged. Following the probable ideal meaning of the words, we may give them these names, —the cutter , the multiplier, the licker, and the devourer. — Ed. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-1-2

Source

"늙은 자들아 이것을 들을지어다. 땅의 모든 주민들아 귀를 기울일지어다. 이런 일이 너희 날에나 너희 조상들의 날에 있었느냐?" 어떤 이들은 아직 가해지지 않은 형벌이 여기서 선고된다고 생각한다. 그러나 문맥은 그들이 실수하여 선지자의 진정한 의미를 왜곡함을 충분히 증명한다. 반대로 선지자는 여기서 백성의 완고함을 책망한다. 그들이 자신들의 재앙들을 느끼지 못하였기 때문이다.

선지자는 하나님이 기적이 아닌 다른 무엇으로 여겨질 수 없는 복수를 집행하셨다고 선언한다. 마치 그가 말하는 것처럼. "하나님이 자주 사람들을 벌하시며, 그들이 그분이 손가락을 들어올리시는 즉시 주의해야 한다. 그러나 일반적인 형벌들은 무시되는 경향이 있다. 그러나 하나님이 너희를 이례적인 방식으로 대하셨다. 마치 하늘에서 공개적으로 손을 내밀어, 기적 못지않은 형벌들을 너희에게 가져오신 것처럼. 이것이 하나님의 손으로 너희가 치임을 알아보지 못한다면 너희는 어리석음을 넘어선 것이다."

그는 특히 노인들을 향해 말한다. 경험이 사람들에게 많은 것을 가르치기 때문이다. 오십이나 육십 년을 살아온 자가 전혀 생각하지 못하였던 새 일이 일어남을 보면, 그것이 일반적인 사물의 과정이 아님을 알게 된다. 이것이 선지자가 여기서 노인들에게 담화를 향하는 이유이다. "모든 땅의 거민들아." 선지자가 노인들만 언급하였다면, 어떤 이들이 자신들의 무지를 위한 어떤 구실을 잡았을 것이다. 따라서 그는 가장 작은 자부터 가장 큰 자까지를 향해 말한다.

원주석

3절 카드 ↗

He then adds, Tell it to your children, your children to their children, their children to the next generation. In this verse the Prophet shows that the matter deserved to be remembered, and was not to be despised by posterity, even for many generations. It appears now quite clear that the Prophet threatens not what was to be, as some interpreters think; it would have been puerile: but, on the contrary, he expostulates here with the Jews, because they were so slothful and tardy in considering God’s judgments; and especially as it was a remarkable instance, when God employed not usual means, but roused, and, as it were, terrified men by prodigies. Of this then tell: for עליה olie means no other thing than ‘tell or declare this thing to your children;’ and further, your children to their children. When any thing new happens, it may be, that we are at first moved with some wonder; but our feeling soon vanishes with the novelty, and we disregard what at first caused great astonishment. But the Prophet here showed, that such was the judgment of God of which he speaks, that it ought not to have been overlooked, no, not even by posterity. Let your children, he says, declare it to those after them, and their children to the fourth generation: it was to be always remembered. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-1-3

Source

"이것을 너희 자녀에게 고하고 너희 자녀는 또 그들의 자녀에게, 그 자녀는 후생에게 고할지어다." 이 절에서 선지자는 그 사안이 기억되기에 합당하며 심지어 많은 세대 동안 후손들에 의해 경멸받아서는 안 됨을 보인다. 선지자가 미래의 것을 위협하지 않는다는 것이 이제 충분히 명백하다. 반대로 그는 여기서 유대인들이 하나님의 심판들을 고려하는 데 얼마나 게으르고 느렸는지를 꾸짖는다. 하나님이 일반적인 수단을 사용하지 않고 이적들로 사람들을 뒤흔들고 말하자면 두려움에 떨게 하셨을 때 특히 그러하다.

"이것을 고하라." 어떤 것이 새로 일어날 때 처음에는 어느 정도 경탄함으로 우리가 감동받을 수 있다. 그러나 우리의 느낌이 새로움과 함께 빨리 사라지고, 처음에 큰 경탄을 일으킨 것을 무시하게 된다. 그러나 선지자는 여기서 그가 말하는 하나님의 심판이 심지어 후손들에 의해서도 간과되어서는 안 될 것임을 보인다. 자녀들로 그 후에 오는 자들에게 고하게 하고, 넷째 세대까지. 항상 기억되어야 하였다.

원주석

4절 카드 ↗

He adds what that judgment was, — that the hope of food had for many years disappointed them. It often happened, we know, that locusts devoured the standing corn; and then the chafers and the palmer worms did the same: these were ordinary events. But when one devastation happened, and another followed, and there was no end; when there had been four barren years, suddenly produced by insects, which devoured the growth of the earth; — this was certainly unusual. Hence the Prophet says, that this could not have been chance; for God intended to show to the Jews some extraordinary portent, that even against their will they might observe his hand. When any thing trifling happens, if it be rare, it will strike the attention of men; for we often see that the world makes a great noise about frivolous things. But this wonder, says the Prophet, “ought to have produced effect on you. What then will ye do, since ye are starving, and the causes are evident; for God has cursed your land, and brought these insects, which have consumed your food before your eyes. Since it is so, it is surely the time for you to repent; and you have been hitherto very regardless having overlooked God’s judgments, which have been so remarkable and so memorable.” Let us now proceed. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-1-4

Source

"팥중이가 남긴 것을 메뚜기가 먹고, 메뚜기가 남긴 것을 황충이 먹고, 황충이 남긴 것을 느치가 먹었도다." 그는 그 심판이 무엇이었는지를 덧붙인다. 수년간 식량의 소망이 그들을 실망시켰다는 것이다. 메뚜기들이 서 있는 곡식을 먹어치우는 일이 자주 일어났다는 것을 우리는 안다. 그리고 나서 하늘소들과 솜털벌레들이 같은 것을 하였다. 이것들이 일반적인 사건들이었다. 그러나 한 황폐가 일어나고 다른 것이 뒤따르고 끝이 없었을 때, 땅의 소출을 먹어치운 벌레들로 갑자기 초래된 네 번의 불모의 해가 있었을 때, 그것은 확실히 이례적이었다.

선지자는 이것이 우연이 아니었다고 말한다. 하나님이 유대인들에게 어떤 비범한 기이한 일을 보이려 하셨기 때문이다. 그들이 마지못해서라도 그분의 손을 인식하도록. "이 경탄이 이미 너희에게 효과를 만들어내었어야 하였다. 그런데 너희가 굶주리고, 원인들이 명백하다. 하나님이 너희 땅을 저주하시고, 너희 눈앞에서 너희의 식량을 소비한 이 벌레들을 가져오셨기 때문이다. 그러므로 지금이 너희가 회개해야 할 때이다."

원주석

5절 카드 ↗

The Prophet adds this verse for the sake of amplifying; for when God sees men either contemptuously laughing at or disregarding his judgments, he derides them; and this mode the Prophet now adopts. ‘Ye drunkards,’ he says, ‘awake, and weep and howl.’ In these words he addresses, on the subject in hand, those who had willfully closed their eyes to judgments so manifest. The Jews had become torpid, and had covered themselves over as it were with hardness; it was then necessary to draw them forth as by force into the light. But the Prophet accosts the drunkards by name; and it is probable that this vice was then very common among the people. However that might be, the Prophet by mentioning this instance shows more convincingly, that there was no pretense for passing by things, and that the Jews could not excuse their indifference if they took no notice; for the very drunkards, who had degenerated from the state of men, did themselves feel the calamity, for the wine had been cut off from their mouth. And this expression of the Prophet, “ Awake ”, ought to be noticed; for the drunkards, even while awake, are asleep, and also spend a great portion of time in sleep. The Prophet had this in view, that men, though not endued with great knowledge, but even void of common sense, could no longer flatter themselves; for the very drunkards, who had wholly suffocated their senses, and had become thus estranged in their minds, did yet perceive the judgment of God; though drowsiness held them bound, they were yet constrained to awake at such a manifest punishment. What then does this ignorance mean, when ye see not that you are smitten by God’s hand? To the same purpose are the words, Weep and howl . Drunkards, on the contrary, give themselves up to mirth, and intemperately indulge themselves; and there is nothing more difficult than to make them to feel sorrow; for wine so infatuates their senses, that they continue to laugh in the greatest calamities. But the Prophet says, Weep and howl , ye drunkards! What then ought sober men to do? He then adds, Cut off is the wine from your mouth . He says not, “ The use of wine is taken away from you; ” but he says, from your mouth . Though no one should think of vineyards or of winecellars or of cups, yet they shall be forced, willing or unwilling, to feel the judgment of God in their mouth and in their lips. This is what the Prophet means. We then see how much he aggravates what he had said before: and we must remember that his object was to strike shame into the people, who had become thus torpid with regard to God’s judgments. As to the word עסיס osis , some render it new wine. עסס osas is to press; and hence עסיס osis is properly the wine that is pressed in the wine-vat. New wine is not what is drawn out of the bottle, but what is pressed out as it were by force. But the Prophet, I have no doubt, includes here under one kind every sort of wine. Let us go on. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-1-5

Source

"술취한 자들아 깨어 울지어다. 포도주를 마시는 자들아 다 울지어다. 이는 단 포도주가 너희 입에서 끊어졌음이로다." 선지자는 더 크게 하기 위해 이 절을 덧붙인다. 하나님이 사람들이 그분의 심판들을 경멸적으로 비웃거나 무시하는 것을 보실 때, 그분이 그들을 조롱하신다. 선지자가 이제 이 방식을 취한다. 그는 의도적으로 그처럼 명백한 심판들에 눈을 감은 자들에게 나아간다. 유대인들이 무감각해져서 굳음으로 스스로를 덮어 씌웠다. 따라서 그들을 강제로 빛 안으로 끌어내는 것이 필요하였다.

선지자가 술취한 자들을 이름으로 부른다는 것은 특이하다. 이 악이 그때 백성 사이에서 매우 일반적이었을 가능성이 있다. 어찌 되든, 선지자는 이 예를 언급함으로써 어떤 구실도 없이 지나칠 수 없었음을 더 확실하게 보인다. 심지어 술취한 자들, 인간 상태에서 타락한 자들도 자신들이 재앙을 느꼈다. 포도주가 그들의 입에서 끊어졌기 때문이다.

"깨어라"라는 이 표현을 주목해야 한다. 술취한 자들이 깨어있을 때에도 자고 있고, 또한 많은 시간을 잠으로 보내기 때문이다. 따라서 선지자는 큰 지식을 갖추지 못한 자들, 심지어 상식도 없는 자들이 더 이상 스스로를 기쁘게 할 수 없다는 것을 보인다. 자신들의 감각을 완전히 질식시키고 마음에서 소외된 그 술취한 자들까지도 하나님의 심판을 인식하였기 때문이다.

원주석

6절 카드 ↗

Of what some think, that punishment, not yet inflicted, is denounced here on the people, I again repeat, I do not approve; but, on the contrary, the Prophet, according to my view, records another judgment of God, in order to show that God had not only in one way warned the Jews of their sins, that he might restore them to a right mind; but that he had tried all means to bring them to the right way, though they proved to have been irreclaimable. After having then spoke of the sterility of the fields and of other calamities, he now adds that the Jews had been visited with war. (3) Surely famine ought to have touched them, especially when they saw that evils, succeeding evils, had happened for several years contrary to the usual course of things, so that they could not be imputed to chance. But when God brought war upon them, when they were already worn out with famine, must they not have been more than insane in mind, to have continued astonied at God’s judgments and not to repent? Then the meaning of the Prophet is, that God had tried, by every means possible, to find out whether the Jews were healable, and had given them every opportunity to repent, but that they were wholly perverse and untamable. Then he says, Verily a nation came up. The particle כי ki is not to be taken as a causative, but only as explanatory, Verily, or surely, he says, a nation came up; though an inference also is not amiss, if it be drawn from the beginning of the verse: ‘Hear, ye old men, and tell your children;’ what shall we tell? even this, that a nation, etc. But in this form also כי ki would be exegetical, and the sense would be the same. This much as to the meaning of the passage. A nation, then, came up over my land. God here justly claims the land of Canaan as his own heritage, and does so designedly, that the Jews might more clearly know that he was angry with them; for their condition would not have been worse than that of other nations, had not God resolved to punish them for their sins. There is here then an implied comparison between Judea and other countries, as though the Prophet said, “How comes it, that your land is wasted by wars and many other calamities, while other countries are at rest? This land is no doubt sacred to God, for he has chosen it for himself, that he might rule in it; he has here his own habitation: it then must be that there is some cause for God’s wrath, as your land is so miserably wasted, when other lands enjoy tranquillity.” We now perceive what the Prophet means. A nation, he says, came up upon my land, and what then? God could surely have prevented this; he could have defended his own land, of which he was the keeper, and which was under his protection: how then had it happened that enemies with impunity inundated this land, having marched into it and utterly laid it waste, except that it had been forsaken by the Lord himself? A nation, he says, came up upon my land, strong and without number; and further, who had the teeth of a lion, the jaw-bones of a young lion. The nations had no strength which God could not in an instant have broken down, nor had he need of mighty auxiliaries, for he could by a nod only have reduced to nothing whatever men might have attempted: when, therefore, the Assyrians so impetuously assailed the Jews they were necessarily exposed to the wantonness of their enemies, for they were unworthy of being protected, as hitherto, by the hand of God. (3) But most commentators consider these two verses as containing a more particular description of the devastations produced by the locusts mentioned before. That they are called “a nation” is according to prophetic style, and what has been done by heathen poets: the wasting of the vine and the barking of the fig-tree seem more suitable to this view. It is true that נוי , nation, and not וזם people, as in Proverbs 30:25 , is here used; but, as Dr. Henderson observes, it seems to have been selected on purpose “to prepare the minds of the Jews for the allegorical use made of these insects in chapter 2.” — Ed. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-1-6

Source

"한 나라가 강하고 수 없이 많아 내 땅에 올라왔음이로다. 그 이는 사자의 이와 같고, 그 어금니는 암사자의 어금니와 같도다." 어떤 이들이 생각하는 것, 즉 아직 가해지지 않은 형벌이 여기서 백성에게 선고된다는 것을 나는 다시 한번 승인하지 않는다. 반대로 나의 견해로는 선지자가 여기서 하나님의 또 다른 심판을 기록하여, 그분이 유대인들에게 그들의 죄들을 경고하시는 데 오직 하나의 방법만 사용하지 않으셨음을 보인다. 기근 후에 하나님이 전쟁을 가져왔을 때, 그들이 더 이상 하나님의 심판들에 경이를 느끼지 못하고 회개하지 않은 것은 정신이 없는 것 이상이 아니었겠는가?

'키'라는 접속사는 원인적이 아니라 설명적으로 취해진다. "확실히, 한 나라가 올라왔다." "내 땅에." 하나님은 여기서 가나안 땅을 자신의 유산으로 정당하게 주장하신다. 유대인들이 그분이 그들에게 화가 나셨음을 더 명확히 알도록 하기 위해 의도적으로 그렇게 하신다. 왜냐하면 하나님이 그들의 죄들을 벌하기로 결심하지 않으셨다면 그들의 형편이 다른 나라들보다 더 나쁘지 않았을 것이기 때문이다.

"한 나라가 내 땅에 올라왔다." 하나님이 확실히 이것을 막으실 수 있었다. 그분이 자신의 땅을 지키시고 그것이 자신의 보호 아래 있었다. 그렇다면 하나님 자신에 의해 버려지지 않고서는 어떻게 적들이 처벌 없이 이 땅을 침범하였겠는가? 나라들은 하나님이 순간적으로 무너뜨릴 수 없는 어떤 힘도 갖고 있지 않았다. 따라서 앗시리아인들이 유대인들을 그처럼 격렬하게 공격하였을 때 그들은 적들의 방탕함에 노출되었다. 더 이상 하나님의 손에 의해 보호받을 자격이 없었기 때문이다.

원주석

7절 카드 ↗

He afterwards adds, that his vine had been exposed to desolation and waste, his fig-tree to the stripping of the bark. God speaks not here of his own vine, as in some other places, in which he designates his Church by this term; but he calls everything on earth his own, as he calls the whole race of Abraham his children: and he thus reproaches the Jews for having reduced themselves to such wretchedness through their own fault; for they would have never been spoiled by their enemies, had not God, who was wont to defend then, previously rejected them; for there was nothing in their land which he did not claim as his own; as he had chosen the people, so he had consecrated the land to himself. Whatsoever, then, enlisted in Judea, was, as it were, sacred to God. Now when both the vines and the fig-trees were exposed to the depredations of the unbelieving, it was certain that God no longer ruled there. How so? Even because the Jews had expelled him. He afterwards enlarges on the same subject; for what follows , By denuding he has denuded it and cast it away, is not a mere narrative; the Prophet here declares not simply what had taken place; but as we have already said, adduces more proof, and tries to awaken the drowsy senses of the people, yea, to arouse them from that lethargy by which the minds of all had been seized; hence it is that he uses in his teaching so many expressions. This is the reason why he says that the vine and the fig-tree had been denuded, and also that the leaves had been taken away, that the branches had been made bare and white; so that there remained neither produce nor growth. Many interpreters join these three verses with the former, as if the Prophet now expressed what he had said before of the palmer worm, the chafer, and the locust; for they think that he spake allegorically when he said that all the fruits of the land had been consumed by the locusts and the chafers. They therefore add, that these locusts, or chafers, or the palmer worms, were the Assyrians, as well as the Persian and the Greeks, that is, Alexander of Macedon and the Romans: but this is wholly a strained views so that there is no need of a long argument; for any one may easily perceive that the Prophet mentions another kind of punishments that he might in every way render the Jews inexcusable who were not roused by judgments so multiplied, but remained still obstinate in their vices. Let us now proceed. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-1-7

Source

"그들이 내 포도나무를 황폐하게 하며, 내 무화과나무를 꺾어 그 껍질을 벗기고 던졌으니, 그 가지가 희게 되었도다." 하나님이 여기서 자신의 포도나무에 대해 말씀하시는데, 어떤 다른 곳들에서처럼 이 용어로 교회를 지정하시는 것이 아니다. 오히려 그분은 땅 위의 모든 것을 자신의 것이라고 부르신다. 아브라함의 온 자손들을 자신의 자녀들이라고 부르시듯이. 그리하여 그분은 유대인들이 자신들의 잘못으로 그러한 비참함으로 스스로를 이끌었다고 꾸짖으신다. 그들이 하나님에 의해 버려지지 않았다면 적들에 의해 약탈당하지 않았을 것이기 때문이다.

"그가 그것을 완전히 발가벗기고 던졌다." 이것은 단순한 서사가 아니다. 선지자는 단지 일어난 것을 말하는 것이 아니다. 오히려 더 많은 증거를 제시하고 모든 이들의 마음을 사로잡은 혼수 상태에서 백성의 졸린 감각들을 깨우려 한다. 이것이 그가 포도나무와 무화과나무가 발가벗겨졌다고 말하고, 잎들이 제거되었다고, 가지들이 벗겨지고 희게 되었다고 말하는 이유이다.

원주석

8절 카드 ↗

The Prophet now addresses the whole land. Lament , he says; not in an ordinary way, but like a widow, whose husband is dead, whom she had married when young. The love, we know, of a young man towards a young woman, and so of a young woman towards a young man, is more tender than when a person in years marries an elderly woman. This is the reason that the Prophet here mentions the husband of her youth; he wished to set forth the heaviest lamentation, and hence he says “The Jews ought not surely to be otherwise affected by so many calamities, than a widow who has lost her husband while young, and not arrived at maturity, but in the flower of his age.” As then such widows feel bitterly their loss, so the Prophet has adduced their case. The Hebrews often call a husband בעל bol , because he is the lord of his wife and has her under his protection. Literally it is, “For the lord of her youth;” and hence it is, that they also called their idols בעלים bolim , as though they were as we have often said in our comment on the Prophet Hosea, their patrons. The sum of the whole is, That the Jews could not have continued in an unconcerned state, without being void of all reason and discernment; for they were forced, willing or unwilling, to feel a most grievous calamity. It is a monstrous thing, when a widow, losing her husband when yet young, refrains from mourning. Now then, since God had afflicted his land with so many evils, he wished to bring on them, as it were, the grief of widowhood. It follows — return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-1-8

Source

"처녀들이 어렸을 때부터 아내로 삼은 남편을 잃어 베옷을 입고 통곡함 같이 너희는 통곡할지어다." 선지자는 이제 온 땅에게 말한다. "통곡하라." 일반적인 방식이 아니라, 어렸을 때 남편과 결혼하고 그가 죽은 과부처럼. 우리는 젊은 남자가 젊은 여자에 대해, 그리고 젊은 여자가 젊은 남자에 대해 갖는 사랑이 나이든 여자와 결혼하는 사람의 경우보다 더 다정하다는 것을 안다. 이것이 선지자가 여기서 젊었을 때의 남편을 언급하는 이유이다. 그는 가장 큰 통곡을 묘사하고 싶었다. "유대인들은 그토록 많은 재앙으로 어렸을 때 남편을 잃은 과부가 하는 것처럼 영향을 받지 않으면 안 된다."

히브리인들은 종종 남편을 '바알'이라고 부른다. 그가 아내의 주인이고 그녀를 보호하기 때문이다. 그 의미상으로 "젊었을 때의 주인을 잃음" 이다. 전체의 요약은 유대인들이 전혀 이성과 분별이 없지 않고서는 무관심한 상태에 있을 수 없다는 것이다. 왜냐하면 그들이 원하든 원하지 않든 가장 무거운 재앙을 느끼도록 강요받았기 때문이다.

원주석

9절 카드 ↗

Here, in other words, the Prophet paints the calamity; for, as it has been said, we see how great is the slowness of men to discern God’s judgments; and the Jews, we know, were not more attentive to them than we are now. It was, therefore, needful to prick them with various goads, as the Prophet now does, as though he said, “If ye are not now concerned for want of food, if ye consider not even what the very drunkards are constrained to feel, who perceive not the evil at a distance, but taste it in their lips — if all these things are of no account with you, do at least look on the temple of God, which is now destitute of its ordinary services; for through the sterility of your fields, through so great a scarcity, neither bread nor wine is offered. Since then ye see that the worship of God has ceased, how is it ye yourselves still remain? Why is it that ye perceive not that God’s fury is kindled against you? For surely except God had been most grievously offended, he would at least have had some regard for his own worship; he would not have suffered his temple to remain without sacrifices.” The Jews, we know, daily poured their libations, and offered meat-offerings. When, therefore, Joel mentions מנחה meneche and libation, he doubtless meant to show that the worship of God was nearly abolished. But God would have never permitted such a thing, had he not been grievously offended by the sins of men. Hence the indifference, or rather the stupidity of the people, is more clearly proved, inasmuch as they perceived not the signs of God’s wrath made evident even in the very temple. It follows — return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-1-9

Source

"소제와 전제가 여호와의 전에서 끊어졌도다. 여호와를 섬기는 제사장들이 슬퍼하도다." 선지자는 여기서 다른 말들로 재앙을 그린다. 선지자는 이제 마치 말하는 것처럼. "너희가 식량 부족으로 이제 걱정하지 않는다면, 심지어 술취한 자들이 느끼도록 강요받는 것을 고려하지 않는다면, 적어도 하나님의 성전을 바라보라. 성전이 이제 일반 봉사 없이 황폐해졌다. 너희 밭의 불모함으로, 그처럼 큰 부족함으로 떡도 포도주도 드려지지 않았다."

유대인들이 날마다 전제를 붓고 소제를 드렸다는 것을 우리는 안다. 요엘이 '메나카'와 전제를 언급할 때 의심할 여지 없이 하나님의 예배가 거의 폐지되었음을 보이려 하였다. 그러나 하나님이 사람들의 죄들로 심하게 화가 나시지 않고서는 결코 그런 일을 허용하지 않으셨을 것이다. 따라서 백성의 무관심, 아니 오히려 어리석음이 심지어 성전 자체에서 하나님의 진노의 표징들을 인식하지 못하는 한 더 명확히 증명된다.

원주석

10절 카드 ↗

The Prophet goes on here with the same subject, and uses these many words to give more effect to what he said; for he knew that he addressed the deaf, who, by long habit, had so hardened themselves that God could effect nothing, at least very little, by his word. This is the reason why the Prophet so earnestly presses a subject so evident. Should any one ask what need there was of so many expressions, as it seems to be a needless use of words; I do indeed allow that all that the Prophet wished to say might have been expressed in one sentence, as there is here nothing intricate: but it was not enough that what he said should be understood, except the Jews applied it to themselves, and perceived that they had to do with God; and to make this application they were not disposed. It is not then without reason that the Prophet labors here, and enforces the same thing in many words. Hence he says, The field is wasted, and the land mourns; for the corn has perished, for dried up has the wine, for destroyed has been the oil. And by these words he intimates that they seeing saw nothing; as though he said, “Let necessity extort mourning from you; ye are indeed starving, all complain of want, all deplore the need of bread and wine; and yet no one of you thinks whence this want is, that it is from the hand of God. Ye feel it in your mouth, ye feel it in your palate, ye feel it in your throat, ye feel it in your stomach; but ye feel it not in your heart.” In short, the Prophet intimates that the Jews were void of right understanding; they indeed deplored their famine, but they were like brute beasts, who, when hungry, show signs of impatience. So the Jews mourned, because their stomach disquieted them; but they knew not that the cause of their want and famine was their sins. It afterwards follows — return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-1-10

Source

"밭이 황무하고, 땅이 슬퍼하도다. 곡식이 다 없어지며, 새 포도주가 마르며, 기름이 다 없어졌도다." 선지자는 여기서 동일한 주제를 계속한다. 많은 말들을 사용하여 자신이 말한 것을 더 효과 있게 하기 위함이다. 그가 귀먹은 자들에게 말함을 알았기 때문이다. 오랜 습관으로 그들이 너무 굳어져서 하나님이 말씀으로 아무것도, 적어도 거의 이루지 못하셨다. 이것이 선지자가 그처럼 명백한 주제에 대해 열심히 주장하는 이유이다.

"밭이 황무하고, 땅이 슬퍼한다." 이 말들로 그는 그들이 보면서도 아무것도 보지 못하였음을 암시한다. 마치 그가 말하는 것처럼. "필요가 너희에게서 애도를 갈취하게 하라. 모두가 굶주리고, 모두가 식량과 포도주의 필요를 통탄하지만, 너희 중 아무도 그 필요가 어디서 오는지, 즉 하나님의 손에서 온다는 것을 생각하지 않는다. 너희가 입에서, 입천장에서, 목구멍에서, 위장에서 그것을 느끼지만, 마음으로는 느끼지 못한다."

원주석

11절 카드 ↗

The Prophet says nothing new here, but only strengthens what he had said before, and is not wordy without reason; for he intends here not merely to teach, but also to produce an effect: And this is the design of heavenly teaching; for God not only wishes that what he says may be understood, but intends also to penetrate into our hearts: and the word of God, we know, consists not of doctrine only, but also of exhortations, and threatenings, and reproofs. This plan then the Prophet now pursues: Ye husband men, he says, be ashamed, and ye vinedressers, howl; for perished has the harvest of the field. The sum of the whole is, that the Jews, as we have already said, could by no excuse cover their indifference; for their clamor was everywhere heard, their complaints everywhere resounded, that the land had become a waste, that they were themselves famished that they were afflicted with many calamities; and yet no one acknowledged that God, who visited them for their sins, was the author. But what remains I shall put off until to-morrow. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-1-11

Source

"농부들아 부끄럽도다. 포도원을 가꾸는 자들아 울지어다. 밀과 보리를 인하여, 밭의 소출이 없어졌도다." 선지자는 여기서 새 것을 말하지 않고, 단지 그가 이전에 말한 것을 강화한다. 그리고 이유 없이 많은 말을 하는 것이 아니다. 그는 여기서 단지 가르치는 것이 아니라 효과를 만들어내려 한다. 하나님의 가르침의 목적은 그분이 말씀하시는 것이 이해되기를 바라실 뿐만 아니라 또한 우리의 마음속에 침투하기를 의도하신다는 것이다.

요약은 유대인들이 이미 말한 것처럼, 자신들의 무관심을 어떤 핑계로도 덮을 수 없다는 것이다. 그들의 외침이 도처에서 들렸고, 그들의 불평이 도처에서 울려 퍼졌다. 땅이 황무해졌고, 그들 자신이 굶주리고 많은 재앙으로 고통받았다. 그러나 아무도 그들의 죄들로 인해 그들을 방문하시는 하나님이 저자임을 인정하지 않았다.

원주석

12절 카드 ↗

The Prophet now concludes his subjects which was, that as God executed judgments so severe on the people, it was a wonder that they remained stupefied, when thus reduces to extremities. The vine , he says, has dried up , and every kind of fruit; he adds the fig-tree, afterwards the רמון remun , the pomegranate , (for so they render it,) the palm, the apple-tree , (4) and all trees. And this sterility was a clear sign of God’s wrath; and it would have been so regarded, had not men either wholly deceived themselves, or had become hardened against all punishments. Now this αναὶσθησὶα ( insensibility ) is as it were the very summit of evils; that is, when men feel not their own calamities, or at least understand not that they are inflicted by the hand of God. Let us now proceed — (4) Of the three foregoing trees we may add this account: The pomegranate, רמון , grows about 20 feet high, has a straight stem and spreading branches, and bears large red blossoms. Its fruit is about the size of an orange, and is delicious and cooling. The palm or date-tree, תמר , is sometimes as high as 100 feet, and remarkably straight. Its fruit grows in clusters under its leaves, and is in taste very sweet. Palm branches were emblems of victory. What is called here the apple-tree, תפוח , was no doubt the citron-tree. The word is derived from נפה , to breathe, on account of the extreme fragrance it emits. — Ed. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-1-12

Source

"포도나무는 시들었고, 무화과나무는 말랐도다. 석류나무, 대추나무, 사과나무, 밭의 모든 나무가 다 시들었으니 이로다, 사람의 즐거움이 말랐도다." 선지자는 이제 자신의 주제를 결론 짓는다. 하나님이 백성에게 그처럼 심한 심판들을 집행하셨으므로, 그들이 이처럼 극단적으로 몰려서도 무감각하게 남아 있다는 것이 놀라운 일이다. "포도나무가 시들었다." 이 불모함은 하나님의 진노의 명백한 표징이었다. 사람들이 자신들을 속이지 않거나 모든 형벌에 굳어지지 않았다면 그렇게 여겨졌을 것이다.

이 무감각은 말하자면 악들의 절정이다. 사람들이 자신들의 재앙들을 느끼지 못하거나, 적어도 그것들이 하나님의 손에 의해 가해졌음을 이해하지 못하는 것이다.

원주석

13절 카드 ↗

Now the Prophet begins to exhort the people to repentance. Having represented them as grievously afflicted by the hand of God, he now adds that a remedy was at hand, provided they solicited the favor of God; and at the same tine he denounces a more grievous punishment in future; for it would not have been enough that they had been reminded of their calamities and evils, except they also feared in time to come. Hence the Prophet, that he might the more move them, says, that the hand of God was still stretched out, and that there was something worse nigh at hand, except they of themselves anticipated it. This is the purport of the whole. I now come to the words. Be girded, lament and howl, he says, ye priests, the ministers of the altar The verb חגרו chegeru may be explained in two ways. Some understand it thus “Gird yourselves with sackcloth; ” for shortly after he says with sackcloth , or in sackcloth . But we may take it as simply meaning, gird yourselves , that is, Hasten; for this metaphorical expression often occurs. As to the drift of the passage, there is but little difference, whether we read, “Gird yourselves with sackcloth,” or, “Hasten.” And he addresses the priests, though a common and general exhortation to the whole people afterwards follows. But as God made them the leaders of his people, it behaved them to afford others an example. It is the common duty of all the godly to pray for and to further the salvation of their brethren; but it is a duty especially enjoined on the ministers of the word and on pastors. So also, when God calls those to repentance who preside over others, they ought to lead the way, and for two reasons; — first, because they have not been in vain chosen by the Lord for this end, that they might outshine others, and be as luminaries; — secondly, because they who bear any public office ought to feel a double guilty when the Lord visits public sins with judgment. Private men indeed sin; but in pastors there is the blame of negligence, and still more, when they deviate even the least from the right way, a greater offense is given. Rightly then does the Prophet begin with the priests, when he bids the whole people to repent. And he not only bids them to put on sackcloth, but commands them also, as we shall see, to proclaim a fast, and then to call an assembly: ye priests , he says, be girded, and put on sackcloth, wail, howl, and pass the night in sackcloth; and then he calls them the ministers of the altar and the ministers of God, but in a different sense; for the Prophet does not substitute the altar for God, as he would thus have formed an idol; but they are called the ministers of the altar, because they offered there sacrifices to God. They are indeed with strict propriety the ministers of God; but as the priests, when they sacrificed, stood in the presence of God, and as the altar was to them as it were the way of access to him, they are called the ministers of the altar. He calls them, at the same time, the ministers of God, and, as it has been stated, they are properly so called. But he says here אלהי alei (my God.) The iod , my, is by some omitted, as if it were a servile letter, but redundant. I, however, doubt not but that the Prophet here mentions Him as his God; for he thus intended to claim more authority for his doctrine. His concern or his contest was with the whole people; and they, no doubt, in their usual ways proudly opposed against him the name of God as their shield. “What! are we not the very people of God?” Hence the Prophet, in order to prove this presumption false, sets forth God as being on his side. He therefore says, ‘The ministers of my God.’ Had any one objected and said, that he was in common the God of the whole people, the Prophet had a ready answer, — “I am specially sent by Him, and sustain his person, and plead the cause which he has committed to me: He is then my God and not yours.” We now then see the Prophet’s meaning in this expression. He now adds, for cut off is offering and libation from the house of our God. He confesses Him at the same time to be their God with reference to the priesthood; for nothing, we know, was presumptuously invented by the Jews, as the temple was built by Godly command, and sacrifices were offered according to the rule of the law. He then ascribes to the priesthood this honor, that God ruled in the temple; for God, as we have already said, approved of that worship as having proceeded from his word: and to this purpose is that saying of Christ, ‘We know what we worship.’ But yet the priests did not rightly worship God; for though their external rites were according to the command of God, yet as their hearts were polluted, it is certain that whatever they did was repudiated by God, until, being touched with the fear of his judgment, they fled to his mercy, as the Prophet now exhorts them to do. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-1-13

Source

"제사장들아 너희는 굵은 베로 동이고 슬피 울지어다. 제단을 섬기는 자들아 울지어다. 나의 하나님을 섬기는 자들아 들어가 굵은 베를 입고 밤을 지내라. 이는 소제와 전제가 너희 하나님의 전에서 끊어졌도다." 선지자는 이제 백성을 회개로 권면하기 시작한다. 하나님의 손에 의해 심하게 고통받는 것으로 그들을 묘사한 후, 그는 이제 만약 그들이 하나님의 은혜를 구한다면 치료책이 가까이 있다고 덧붙인다. 동시에 미래에 더 무거운 형벌을 선고한다. 제때에 하나님께로 돌이키지 않으면 더 나쁜 것이 두려워해야 하기 때문이다.

"제사장들아, 제단의 사역자들아, 나의 하나님의 사역자들아." '하게루'라는 동사는 두 가지로 설명될 수 있다. 어떤 이들은 "굵은 베로 띠를 두르라"고 이해한다. 다른 이들은 단순히 "서두르라"는 의미로 취한다. 선지자가 제사장들에게 먼저 말하는데, 하나님이 그들을 자신의 백성의 지도자들로 만드셨기 때문이다. 그들이 다른 이들에게 예를 제공하는 것이 그들의 의무였다. 또한 다른 이들보다 공직을 맡은 자들은 공적 죄들로 인한 심판이 방문될 때 두 배의 죄책감을 느껴야 한다.

"제사장들아, 굵은 베를 두르고 통곡하라. 제단을 섬기는 자들아, 울지어다." 나아가 그들은 우리가 보게 될 것처럼 금식을 선포하고, 그런 다음 집회를 소집하도록 부름을 받는다.

"이는 소제와 전제가 우리 하나님의 전에서 끊어졌음이로다." 그는 여기서 이것을 하나님의 집이라 부른다. 성전이 하나님의 명령으로 세워졌고 희생들이 율법의 규칙에 따라 드려졌기 때문이다. 하나님이 성전 안에서 다스리셨다.

원주석

14절 카드 ↗

He afterwards adds, sanctify a fast, call an assembly, gather the old, all the inhabitants of the land. קדש kodash means to sanctify and to prepare; but I have retained its proper meaning, sanctify a fast ; for the command had regard to the end, that is, sanctification. Then a fast proclaim — for what purpose? That the people might purge themselves from all their pollutions, and present themselves pure and clean before God. Call an assembly. It appears that there was a solemn convocation whenever a fast was proclaimed among the people: for it was not enough for each one privately at home to abstain from food, except all confessed openly, with one mouth and one consent, that they were guilty before God. Hence with a fast was connected a solemn profession of repentance. The uses and ends of a fast, we know, are various: but when the Prophet here speaks of a solemn fast, he doubtless bids the people to come to it suppliantly, as the guilty are wont to do, who would deprecate punishment before a judge, that they may obtain mercy from him. In the second chapter there will be much to say on fasting: I only wish now briefly to touch on the subject. He afterwards bids the old to be gathered, and then adds , All the inhabitants of the land. But he begins with the old, and justly so, for the guilt of the old is always the heaviest. But this word relates not to age as in a former instance. When he said yesterday, ‘Hear ye, the aged,’ he addressed those who by long experience had learnt in the world many things unknown to the young or to men of middle age. But now the Prophet means by the old those to whom was intrusted the public government; and as through their slothfulness they had suffered the worship of God and all integrity to fall into decay, rightly does the Prophet wish them to be leaders and precursors to the people in their confession of repentance; and further, it behaved them, on account of their office, as we have said of the priests, to lead the way. Joel at the same time shows that the whole people were implicated in guilt, so that none could be excepted, for he bids them all to come with the elders. Call them, he says, to the house of Jehovah your God, and cry ye to Jehovah. We hence learn why he had spoken of fasting and of sackcloth, even that they might humbly deprecate God’s wrath; for fasting of itself would have been useless, and to put on sackcloth, we know, is in itself but an empty sign: but prayer is what the Prophet sets here in the highest rank, and fasting is only an appendage, and so is sackcloth. Whosoever then puts on sackcloth and withholds prayer, is guilty of mockery; and no one can derive any good from mere fasting; but when fasting and sackcloth are added to prayer, and are as it were handmaids, then they are not uselessly practiced. We may then observe, that the end of fasting and sackcloth was no other, than that the priests together with the whole people, might present themselves suppliantly before God, and confess themselves worthy of destruction, and that they had no hope except from his gratuitous mercy. This is the meaning. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-1-14

Source

"너희는 금식을 거룩히 여기고 성회를 선포하고, 장로들과 이 땅 모든 주민을 너희 하나님 여호와의 전으로 모아, 여호와께 부르짖을지어다." "금식을 거룩히 여기라." '코다쉬'는 거룩히 여기다와 준비하다를 의미한다. 명령은 끝, 즉 거룩히 여기는 것에 관한 것이었다.

금식을 선포하라 — 어떤 목적을 위해? 백성이 모든 더러움에서 자신들을 정결케 하고, 순수하고 깨끗하게 하나님 앞에 나타나도록. "성회를 선포하라." 백성 중에 금식이 선포될 때마다 엄숙한 소집이 있었음이 분명하다. 각자가 집에서 개인적으로 음식을 삼가는 것으로는 충분하지 않았다. 모두가 하나의 입과 하나의 동의로 하나님 앞에 죄있다고 공개적으로 고백해야 하였다.

그런 다음 장로들이 모이도록 명한다. 그는 노인들로 시작하는데, 그것이 합당하다. 노인들의 죄책감이 항상 가장 크기 때문이다. 그러나 이 단어는 나이와 관련된 것이 아니라, 공적 정부를 위탁받은 자들을 의미한다.

"여호와 너희 하나님의 전으로 모여 여호와께 부르짖으라." 따라서 우리는 그가 왜 금식과 굵은 베를 언급하였는지를 배운다. 그들이 하나님의 진노를 겸손하게 달래기 위해서이다. 금식 자체는 쓸모없었고, 굵은 베를 입는 것은 그 자체로 빈 표징에 불과하다는 것을 우리는 안다. 그러나 기도가 선지자가 여기서 최고 순위에 두는 것이며, 금식은 단지 부속물이고 굵은 베도 마찬가지이다.

원주석

15절 카드 ↗

It now follows, Alas the day! for nigh is the day of Jehovah. Here the Prophet, as it was at first stated, threatens something worse in future than what they had experienced. He has hitherto been showing their torpidity; now he declares that they had not yet suffered all their punishments, but that there was something worse to be feared, except they turned seasonably to God. And he now exclaims, as though the day of Jehovah was before his eyes, and he calls it the day of Jehovah, because in that day God would stretch-forth his hand to execute judgment; for while he tolerates men or bears with their sins, he seems not to rule in the world. And though this mode of speaking is common enough in Scripture, it ought yet to be carefully noticed; for all seem not to understand that God calls that his own day, when he will openly shine forth and appear as the judge of the world: but as long as he spares us, his face seems to be hidden from us; yea, he seems not to govern the world. The Prophet therefore declares here that the day of the Lord was at hand; for it cannot be, but that the Lord must at length rise up and ascend his throne to punish men, though for a time he may connive at them. But the interjection, expressive of grief, intimates that the judgment, of which the Prophet speaks, was not to be despised, for it would be dreadful; and he wished to strike terror into the Jews, for they were too secure. And he says, The day is nigh, that they might not procrastinate, as they were wont to do, from day to day: for though men be touched by God’s judgments they yet even desire time to be prolonged to them, and they come very tardily to God. Hence the Prophet, that he might correct this their great slothfulness, says that the day was nigh. He adds, כשד משדי יבוא kashed meshadi ibu ‘as a desolation from the Almighty will it come.’ The word שדי shadi signifies a conqueror; but it proceeds from the verb שדד shadad ; and this in Hebrew means “to desolate,” or “to destroy.” The powerful and the conqueror is called שדי shadi ; and hence they call God שדי shadi , on account of his power. Some derive it from udder: then they call God שדי shadi as though Scripture gave him this name, because from him flows all abundance of good things as from a fountain. But I rather refer this name to his strength and power, for the Jews, we know, gloried in the name of God as one armed to defend their safety. Whenever then the Prophets said that God was שדי shadi , the people laid hold on this as a ground for false confidence, “God is almighty, we are then secure from all evils.” But yet this confidence was not founded on the promises: and it was, we know, an absurd and profane presumption to have thus abused the name of God. Since then the Jews foolishly pricked themselves on this, that God had adopted them for his people, the prophet says here, “There will come a desolation from the Almighty;” that is, “God is Almighty, but ye are greatly deceived in thinking that your safety is secured by his power; for he will, on the contrary, be opposed to you, inasmuch as ye have provoked his wrath.” It follows — return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-1-15

Source

"아, 그날이여! 여호와의 날이 가까웠으니 곧 전능자에게서 멸망이 임하는 날이로다." 선지자는 이제 그들이 경험한 것보다 미래에 더 나쁜 것을 위협한다. 그가 여기서 외칠 때, 마치 여호와의 날이 눈앞에 있는 것처럼이다. 그리고 그는 그것을 여호와의 날이라고 부른다. 그 날에 하나님이 심판을 집행하기 위해 손을 내미실 것이기 때문이다. 그분이 사람들을 참으시거나 그들의 죄들을 참아 견디시는 동안 그분은 세상을 다스리지 않으시는 것처럼 보인다.

이 말하기 방식이 성경에서 충분히 일반적이지만 주의 깊게 주목되어야 한다. 하나님이 자신의 날이라고 부르시는 것은 그분이 공개적으로 빛나시고 세상의 심판자로 나타나실 때이다. 그러나 그분이 우리를 아끼시는 한 그분의 얼굴이 우리에게 숨겨진 것처럼 보인다.

"전능자에게서 멸망이 임하는 날." '샤다이'라는 단어는 정복자를 의미하지만 '샤다드'라는 동사에서 왔다. 히브리어로 '황폐케 하다' 혹은 '멸망시키다'를 의미한다. 강한 자와 정복자가 '샤다이'라고 불린다. 유대인들은 그들의 안전을 방어하기 위해 무장한 자로서 하나님의 이름을 자랑하였다. 선지자들이 하나님이 샤다이라고 말할 때마다, 백성은 이것을 거짓 확신의 근거로 잡았다. "하나님이 전능하시다, 우리는 모든 악으로부터 안전하다." 선지자는 여기서 말한다. "전능자에게서 멸망이 올 것이다." 즉, "하나님이 전능하시지만 너희 안전이 그분의 권능으로 보장된다고 생각함으로써 크게 속고 있다. 그분이 오히려 너희에게 반대되실 것이다. 너희가 그분의 진노를 도발하였기 때문이다."

원주석

16절 카드 ↗

He repeats the same thing as before, for he reproaches the Jews for being so slow to consider that the hand of God was against them. Has not the meat, he says, been cut off before our eyes? joy and exultation from the house of our God? Here he chides the madness of the Jews, that they perceived not things set before their eyes. He therefore says that they were blind in the midst of light, and that their sight was such, that seeing they saw nothing: they surely ought to have felt distressed, when want reached the temple. For since God had commanded the first-fruits to be offered to him, the temple ought not by any means to have been without its sacrifices; and though mortals perish a hundred times through famine and want, yet God ought not to be defrauded of his right. When, therefore, there was now no offering nor libation, how great was the stupidity of the people not to feel this curse, which ought to have wounded them more than if they had been consumed a hundred times by famine? We see then the design of the Prophet’s words, that is, to condemn the Jews for their stupidity; for they considered not that a most grievous judgment was brought on them, when the temple was deprived of its usual sacrifices. He afterwards adds, that joy and gladness were taken away: for God commanded the Jews to come to the temple to give thanks and to acknowledge themselves blessed, because he had chosen his habitation among them. Hence this expression is so often repeated by Moses, ‘Thou shalt rejoice before thy God;’ for by saying this, God intended to encourage the people the more to come cheerfully to the temple; as though he said, “I certainly want not your presence, but I wish by my presence to make you glad.” But now when the worship of God ceased, the Prophet says, that joy had been also abolished; for the Jews could not cheerfully give thanks to God when his curse was before their eyes, when they saw that he was their adversary, and also when they were deprived of the ordinances of religion. We now then perceive why the Prophet joins joy and gladness with oblations: they were the symbols of thanksgiving. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-1-16

Source

"우리의 눈앞에서 식물이 끊어지고, 여호와의 전에서 기쁨과 즐거움이 끊어졌도다." 그는 유대인들이 자신들에게 반하여 하나님의 손이 있음을 고려하는 데 얼마나 느린지를 같은 것으로 다시 책망한다. "우리 눈앞에서 식물이 끊어지지 않았느냐?" 그는 유대인들의 광기를 꾸짖는다. 눈앞에 놓인 것들을 인식하지 못하였기 때문이다. 따라서 그는 그들이 빛 한가운데서 눈이 멀었다고 말한다. 필요가 성전에 이르렀을 때 그들이 분명히 괴로워해야 하였다.

하나님이 첫 열매들을 그분께 드리도록 명하셨으므로, 성전은 어떤 방식으로도 희생들 없이 있어서는 안 되었다. 따라서 이제 제물도 전제도 없었을 때, 성전에 일반적인 희생들을 빼앗기는 이 저주를 느끼지 못한 백성의 어리석음이 얼마나 큰가? 그는 또한 기쁨과 즐거움이 없어졌다고 덧붙인다. 하나님이 유대인들에게 감사하고 자신들이 복 받았음을 인정하기 위해 성전으로 오도록 명하셨기 때문이다. 따라서 "주 앞에서 기뻐하라"는 말이 모세에 의해 그처럼 자주 반복된다. 그러나 하나님의 예배가 그쳤을 때 선지자는 기쁨도 폐지되었다고 말한다.

원주석

17절 카드 ↗

He shows the cause of the evil, Rotted have the grains in the very furrows. For they call seeds פרדות peredut from the act of scattering. He then calls grains by this name, because they are scattered; and he says that they rotted in the fields when they ought to have germinated. He then adds, The granaries halve become desolated and the barns have been pulled down; for there was no use for them. Hence we conclude, that sterility had become most grievousand perpetual; for if the people had been only afflicted by famine for a few harvests or for one year, the Prophet would not have spoken thus. The famine must then have been, as it has been already stated for a long time. Let us now proceed — return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-1-17

Source

"씨가 흙덩이 아래서 썩었고, 창고가 비었고, 뒤주가 헐렸으니, 이는 곡식이 말랐음이로다." 그는 악의 원인을 보인다. "씨들이 이랑 안에서 썩었다." 그는 씨들을 '페레도트'라고 부르는데, 뿌리는 행위에서 나왔다. 그들이 싹트지 않고 밭에서 썩었다고 그는 말한다. "창고들이 황폐해지고, 뒤주들이 허물어졌다." 사용할 필요가 없었기 때문이다.

따라서 우리는 불모함이 매우 심하고 영구적이 되었음을 결론짓는다. 만약 백성이 단지 몇 번의 수확이나 한 해 동안만 기근으로 고통받았다면, 선지자가 이렇게 말하지 않았을 것이다. 따라서 기근이 이미 말한 것처럼 오랫동안 지속되었음이 틀림없다.

원주석

18절 카드 ↗

The Prophet amplifies his reproof, that even oxen as well as other animals felt the judgment of God. There is then here an implied comparison between the feeling of brute animals and the insensibility of the people, as though he said, “There is certainly more intelligence and reason in oxen and other brute animals than in you; for the herds groan, the flocks groan, but ye remain stupid and confounded. What does this mean?” We then see that the Prophet here compares the stupidity of the people with the feeling of animals, to make them more ashamed. How, he says, has the beast groaned? The question serves to show vehemence; for if he had said in the form of a narrative, that the animals groaned, that the cattle were confounded, and that the flocks perished, the Jews would have been less affected; but when he exclaims and, moved with astonishment, speaks interrogatively, How does the beast groan? He, no doubt, wished to produce an effect on the Jews, that they might perceive the judgment of God, which they had before passed by with their eyes closed, though it was quite manifest. It follows — return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-1-18

Source

"짐승이 탄식하고 소 떼가 민망하여 하며, 양 떼도 범죄하도다." 선지자는 심지어 소들뿐만 아니라 다른 동물들도 하나님의 심판을 느꼈다고 꾸짖음을 더 크게 한다. 따라서 여기서는 짐승들의 느낌과 백성의 무감각 사이에 암묵적인 비교가 있다. 마치 그가 말하는 것처럼. "소들과 다른 짐승들에게는 확실히 너희보다 더 많은 지능과 이성이 있다. 짐승들이 신음하고, 양 떼가 신음하지만, 너희는 무감각하고 혼란스럽게 남아 있다. 이것이 무슨 의미인가?"

따라서 선지자가 여기서 짐승들의 느낌을 백성의 어리석음과 비교하여 그들을 더 부끄럽게 만들려 한다는 것을 본다. "어찌 짐승이 탄식하느냐?" 질문이 강조를 나타낸다. 서사 형태로 동물들이 신음하였다고 말하였다면, 유대인들은 덜 감동받았을 것이다. 그러나 놀람으로 감동하여 의문 형태로 말할 때, 그는 유대인들이 눈을 감고 지나쳤지만 명백한 하나님의 심판을 인식하도록 하려는 것이다.

원주석

19절 카드 ↗

When the Prophet saw that he succeeded less than he expected, leaving the people, he speaks of what he would do himself, I will cry to thee, Jehovah. He had before bidden others to cry, and why does he not now press the same thing? Because he saw that the Jews were so deaf and listless as to make no account of all his exhortations: he therefore says, “ I will cry to thee, Jehovah; for they are touched neither by shame nor by fear. Since they throw aside every regard for their own safety, since they account as nothing my exhortations I will leave them, and will cry to thee;” which means this, — “I see, Lord, that all these calamities proceed from thy hand; I will not howl as profane men do, but I will ascribe them to thee; for I perceive thee to be acting as a judge in all the evils which we suffer.” Having then before declared that the Jews were more tardy than brute animals and having reproached them for feeling less acutely than oxen and sheep, the Prophet now says, that though they all remained obstinate, he would yet do what a pious man and a worshipper of God ought to do, I will cry to thee — Why? Because the fire has consumed the pastures, or the dwellings, of the wilderness. He here again gives an awful record of God’s judgments. Though the heat may burn up whole regions, yet we know that pasture-lands do not soon wither, especially on mountains; and of such cold pastures he speaks here. We know that however great may be the fertility of mountains, yet coolness prevails there, and that, in the greatest drought, the mountainous regions are ever green. But the Prophet tells us here of an unusual thing, that the dwellings of the wilderness were burnt up. Some render נאות naut pastures; others, dwellings: but as to the meaning, we may read either; for the Prophet refers here to cold and humid regions, which never want moisture in the greatest heats. Some render the word, the beautiful or fair spots of the wilderness, but improperly. He doubtless means pastures, or dwellings, or folds. The fire then has consumed the dwellings, or pastures of the wilderness. This was not usual; it did not happen according to the ordinary course of nature: it then follows that it was a miracle. This is the reason why the Prophet says, that it was now time to cry to God; for it did not appear to be fortuitous, that the heat had burnt up regions which were moist and well watered. The flame, he says hath burnt up all the trees of the field. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-1-19

Source

"여호와여, 내가 주께 부르짖나이다. 불이 들의 풀밭을 사르며, 불꽃이 밭의 모든 나무를 살랐음이로다." 선지자가 기대했던 것보다 덜 성공하는 것을 보았을 때, 백성을 떠나 자신이 무엇을 하겠는지를 말한다. "내가 주께 부르짖겠다." 그가 이전에 다른 이들에게 부르짖도록 명하였는데, 왜 이제 같은 것을 강요하지 않는가? 그가 유대인들이 너무 귀먹고 활기 없어서 자신의 모든 권면들을 아무것으로도 여긴다는 것을 보았기 때문이다. "나는 그들이 수치나 두려움으로도 감동받지 않는 것을 본다. 그들이 자신들의 안전에 대한 모든 배려를 내던지고, 나의 권면들을 아무것으로도 여기므로, 나는 그들을 떠나 주께 부르짖겠다."

"불이 광야의 풀밭을 사르고." 여기서 그는 하나님의 심판들의 무서운 기록을 다시 준다. 온 지역이 열기로 타버릴지라도, 목초지들은 빨리 시들지 않는다는 것을 우리는 안다. 특히 산에서는. 그러나 가장 큰 가뭄에도 산악 지역은 항상 푸르다는 것을 우리는 안다. 그러나 선지자는 여기서 이례적인 것을 말한다. 광야의 풀밭이 타버렸다는 것이다. 어떤 이들은 '나우트'를 목초지로, 어떤 이들은 거처로 번역한다. 의미에 관해서는 어느 것으로 읽어도 된다. 선지자는 여기서 가뭄이 가장 심할 때도 수분을 결코 잃지 않는 차갑고 습한 지역들을 가리킨다.

"불꽃이 밭의 모든 나무를 살랐도다." 따라서 선지자는 하나님께 부르짖을 때가 이제 왔다고 말한다. 차갑고 촉촉한 지역들을 태운 것이 우연한 것으로 보이지 않기 때문이다.

원주석

20절 카드 ↗

He afterwards adds The beasts of the field will also cry (for the verb is in the plural number;) the beasts then will cry. The Prophet expresses here more clearly what he had said before that though the brute animals were void of reasons they yet felt God’s judgment, so that they constrained men by their example to feel ashamed, for they cried to God: the beasts then of the field cry. He ascribes crying to them, as it is elsewhere ascribed to the young ravens. The young ravens, properly speaking, do not indeed call on God; and yet the Psalmist says so, and that, because they confess, by raising up their bills, that there is no supply for their want except God supports them. So also the Prophet mentions here the beasts as crying to God. It is indeed a figure of speech, called personification; for this could not be properly said of beasts. But when the beasts made a noise under the pressure of famine, was it not such a calling on God as their nature admitted? As much then as the nature of brute animals allows, they may be said to seek their food from the Lord, when they send forth lamentable cries and noises, and show that they are oppressed with famine and want. When, therefore, the Prophet attributes crying to beasts, he at the same time reproaches the Jews with their stupidity, that they did not call on God. “What do you mean,” he says. “See the brute animals; they show to you what ought to be done; it is at least a teaching that ought to have effect on you. If I and the other prophets have lost all our labor, if God has in vain performed the office of a teacher among you, let the very oxen at least be your teachers; to whom indeed it is a shame to be disciples, but it is a greater shame not to attend to what they teach you; for the oxen by their example lead you to God.” We now perceive how much vehemence there is in the Prophet’s words, when he says, Even the beasts of the field will cry to God; for the streams of waters have dried up, and the fire has consumed the dwellings, or the pastures of the wilderness. He again teaches what I have lately stated, that sterility proceeded from the evident judgment of God, and that it ought to have struck dread into men, for it was a sort of miracle. When, therefore the courses of waters dried up on the mountains, how could it be deemed natural? אפיקים aphikim mean courses of waters or valleys through which the waters run. The Prophet here refers, no doubt, to those regions which, through the abundance of water, always retain their fertility. When, therefore, the very valleys were burnt up, they ought surely to own that something wonderful had happened. On this account, he ascribes crying to herds and brute animals, and not any sort of crying, but that by which they called on God. What remains we shall defer till to-morrow. return to ' Top of Page ' Hosea Hos 14 Joel Joe Joel Joe 2 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Joel 1". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ joel-1.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-

Pericope (part_of)

절 (explains)

bible-text/jol-1-20

Source

"들의 짐승들도 주를 향하여 울부짖사오니, 시냇물이 다 말랐고, 광야의 풀밭이 불에 탔음이니이다." 선지자는 여기서 자신이 이전에 말한 것을 더 명확하게 표현한다. 이성이 없는 짐승들조차 하나님의 심판을 느꼈다. 따라서 그들은 인간들에게 수치를 느끼게 하는 예를 보인다. "들의 짐승들도 부르짖는다." 그는 그들에게 부르짖음을 귀속시킨다. 시편에서 어린 까마귀들에게 귀속되는 것처럼. 어린 까마귀들이 사실 하나님을 부르는 것이 아니지만, 시편 기자는 그렇게 말한다. 그들이 부리를 들어올림으로써 하나님 외에는 자신들의 필요에 공급이 없다는 것을 고백하기 때문이다.

마찬가지로 선지자도 여기서 짐승들이 하나님께 부르짖는다고 언급한다. 이것은 의인화라 불리는 비유이다. 짐승들이 기근의 압박하에 소란을 일으켰을 때, 그것이 그들의 본성이 허용하는 방식으로 하나님을 부르는 것이 아니었는가? 따라서 선지자가 짐승들에게 부르짖음을 귀속시킬 때, 그는 동시에 하나님을 부르지 않는 유대인들의 어리석음을 책망한다.

"시냇물이 말랐고, 광야의 풀밭이 불에 탔도다." 그는 다시 가르친다. 그 불모함이 하나님의 명백한 심판에서 나왔다는 것이다. 산들에서 물의 흐름이 마를 때, 어떻게 그것이 자연적이라고 여겨질 수 있겠는가? '아피킴'은 물의 흐름이나 물이 흐르는 골짜기를 의미한다. 선지자는 여기서 물의 풍부함으로 항상 그 비옥함을 유지하는 지역들을 가리킨다. 따라서 골짜기들까지 타버렸을 때, 그들은 무언가 경이로운 일이 일어났음을 반드시 인정해야 하였다.

원주석

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