1절 카드 ↗
1. Now Joshua was old, etc (127) Since we have seen above that the land was pacified by the subjugation of thirty-one kings, it is probable that some cessation now took place for the purpose of resting from their fatigues, lest the people should be worn out by continual service. Nor could that justly be blamed, provided they rested only for a time and continued always intent on the goal set before them. But lest that intermission which was given for the purpose of recruiting new vigor might prove an occasion of sloth, the Lord employs a new stimulus to urge them to proceed. For he orders the whole inheritance to be divided into tribes, and the whole line of the Mediterranean coast which was possessed by the enemy to be put into the lot. A division of this kind might indeed seem absurd and ludicrous, nay, a complete mockery, seeing they were dealing among themselves with the property of others just as if it had been their own. But the Lord so appointed for the best of reasons. First, they might have cast away the hope of the promise and been contented with their present state. Nay, although after the lot was cast they had security in full for all that God had promised, they by their own cowardice, as far as in them lay, destroyed the credit of his words. Nor was it owing to any merit of theirs that his veracity did not lie curtailed and mutilated. The allocation by lot must therefore have been to them an earnest of certain possession so as to keep them always in readiness for it. Secondly, Those who happened to have their portion assigned in an enemy’s country, inasmuch as they were living in the meanwhile as strangers on precarious hospitality beyond their own inheritance, must have acted like a kind of task-masters spurring on the others. And it surely implied excessive stupor to neglect and abandon what had been divinely assigned to them. We now see to what intent the whole land behooved to be divided by lot, and the seat of each tribe allocated. It was also necessary that this should be done while Joshua was alive, because after his death the Israelites would have been less inclined to obedience, for none of his successors possessed authority sufficient for the execution of so difficult a task. Moreover, as God had already by the mouth of Moses commanded it to be done, had he not performed the business thus committed to him, the whole work might have gone to wreck when the lawful minister was removed. Although the exact time is not stated, still it is probable that as there was no hope that while Joshua continued alive the people would again take up arms with the view of giving a wider extent to their boundaries, he then only attempted to divide the land, as if he were proclaiming and promising, by a solemn attestation, that the distribution would certainly be carried into effect, because the truth of God could not fail in consequence of the death of any man. (127) The words, “old and stricken in years,” do not contain a tautology, but accurately express the period of life according to a division which was long familiar to the Jews, and may have been not unknown to them even at this early period. According to this division, old age consisted of three stages, — the first extending from the sixtieth to the seventieth year, constituting the commencement of old age properly so called; the second extending from the seventieth to the eightieth year, and constituting what was called hoary, or hoary-headed age; and the third extending from the eightieth year to the end of life, and constituting what was called advanced age, and caused the person who had reached it to be described as one stricken in years. At this closing stage Joshua had now arrived. — Ed. return to ' Top of Page ' <a name="verse-2" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jos-13-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
여호수아가 나이 많아 등. 앞에서 삼십일 명의 왕들을 정복함으로써 그 땅이 평정되었음을 보았으니, 이제 피로에서 벗어나기 위한 휴지가 있었을 것이다. 이는 백성이 끊임없는 복무로 탈진하지 않도록 하기 위한 것이었다. 목전에 놓인 목표에 항상 뜻을 두며 잠시 쉬는 것은 정당하게 비난받을 수 없다. 그러나 새 힘을 기르기 위해 주어진 그 휴지가 게으름의 기회가 되지 않도록, 주께서는 새로운 자극으로 나아가도록 재촉하신다. 주께서는 전체 기업을 지파에 따라 나누도록 명하시며, 원수가 아직 점령하고 있는 지중해 연안 전체도 제비에 넣도록 명하신다. 이러한 분배는 마치 자기 것인 양 남의 재산을 서로 나누는 것이니, 터무니없고 우스운 것, 아니 완전한 조롱처럼 보일 수도 있다. 그러나 주께서 최선의 이유로 그렇게 정하셨다. 첫째로, 그들이 약속의 소망을 버리고 현재 상태에 만족하였을 수 있기 때문이다. 아니, 제비를 뽑은 후에는 하나님이 약속하신 모든 것에 대한 보증이 충분히 주어졌지만, 그들은 스스로의 비겁함으로 말미암아 그들이 할 수 있는 한 그의 말씀의 신뢰를 무너뜨렸다. 그의 성실이 잘리고 훼손된 채 남게 되지 않은 것은 그들의 공로가 아니었다. 따라서 제비로 인한 배정이 확실한 점령에 대한 보증이 되어 항상 그것을 위해 준비 태세를 유지하게 하였을 것이다. 둘째로, 원수의 땅에 자신의 몫이 배정된 자들은 자신의 기업 밖에서 잠정적으로 불안정한 대접을 받으며 나그네처럼 살고 있었으므로, 다른 사람들을 채찍질하는 일종의 감독자 역할을 하지 않을 수 없었다. 그리고 하나님이 자신에게 배정하신 것을 소홀히 하고 버리는 것은 분명히 극도의 우둔함을 나타내는 것이었다. 이제 전체 땅이 제비로 나뉘어지고 각 지파의 자리가 배정되어야 하는 의도가 무엇인지 알게 된다. 또한 이것이 여호수아가 살아 있는 동안 이루어져야 하는 것도 필요하였으니, 그가 죽은 후에는 이스라엘 사람들이 순종에 덜 기울어질 것이기 때문이다. 그의 후계자들 중 어느 누구도 그토록 어려운 임무를 수행하기에 충분한 권위를 갖지 못하였다. 더 나아가, 하나님이 이미 모세의 입을 통해 그것을 하도록 명하셨으므로, 만약 여호수아가 자신에게 맡겨진 이 일을 수행하지 않았다면, 합법적인 사역자가 제거될 때 전체 사업이 엉망이 되었을 수 있다. 정확한 시기는 명시되지 않지만, 여호수아가 살아 있는 동안 백성이 다시 무기를 들고 경계를 더 넓히려 할 희망이 없었으므로, 그가 그때 비로소 땅을 나누려 하였다는 것이 개연성 있다. 이는 마치 그가 하나님의 진리가 어떤 사람의 죽음으로도 실패할 수 없으므로 분배가 반드시 이루어질 것이라고 엄숙한 증언으로 선포하고 약속하는 것과 같다.
원주석
- 번역원본
commentary-section/cal-jos-13-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
2절 카드 ↗
2. This is the land, etc The ancient boundaries long ago fixed by God, are recalled to remembrance, in order that Joshua. and the people may feel fully persuaded that the covenant made with Abraham would be fulfilled in every part. Wherefore they are enjoined to make it their study to acquire the parts still remaining to be possessed. The inference will be appropriate if we make a practical application of this perseverance to that which is required of us, viz., to forget the things which are behind, and reach forth unto those that are before, and press toward the mark for the prize of our high calling. ( Philippians 3:14 .) (128) For it would be of no use to run in the race without endeavoring to reach the goal. The boundary commenced with a river separating Egypt toward the sea from the Holy Land, and most probably the river Nile, as we interpret it according to the received opinion, or a small stream which flowed past the town of Rhinocornea, believed by many to be Raphia or Raphane. (129) It is indeed beyond dispute that the inheritance of the people commencing in that quarter was contiguous to Egypt. But although I have followed the opinion of the majority of expositors, that the boundaries were not extended further than to the less cultivated and in a manner desert land, lest greater proximity might have been injurious by leading to too close familiarity with the Egyptians, I by no means repudiate a different opinion. The third verse raises a question. After it is said that the territories towards the sea-coast were five, a sixth is added, namely, that of the Avites. Some think that it is not counted among the five because it was an insignificant province. But I would have my readers to consider whether there may not be an indirect antithesis between a free people, their own masters, and five territories ruled by sovereigns. Hence the Avites being in different circumstances are mentioned separately, the plural number being used for the sake of distinction. In the enumeration of the sovereignties they are not arranged in the order of their dignity or opulence, but the first place is given to Aza because of its nearness to Egypt, and the same remark applies to Ashdod and the others. The Septuagint translators, according to their usual custom, employ the Greek γ (gamma) to express the Hebrew ע (ain), and thus give the name of Gaza to that which in Hebrew is Aza, in the same way as they convert Amorrha into Gomorrha. (130) This sufficiently exposes the mistake of those who suppose that its name is Persian, and derived from its resources (131) in consequence of Cambyses, when about to carry on war in Greece, having made it the depot of his treasures. But as in the Acts, ( Acts 8:26 ,) Luke speaks of “Gaza which is desert,” it appears that a city of the same name was erected near it, but on a different site. Ashdod is the same as that which the Greeks called Azotus. The whole of this tract, which is either on the sea-coast or verging towards it, extends as far as Sidon. And there are some who think that the Phoenicians were once masters both of Gaza and Azotus. How far Lebanon extends is sufficiently known. (132) For it sometimes comprehends Mount Hermon; and on account of its length part of it is surnamed Antilibanus. (133) The reader will find the subject of Mount Hermon considered in Deuteronomy 4:0 . Towards the east is Hamath, which is also Antioch of Syria. (128) The original text had the reference to Philippians 2:14 , an obvious typesetting error. — fj. (129) The opinion generally entertained in Calvin’s time, that the river here meant was the Nile, or at least one of its branches, was founded partly on the meaning of the word sihor , which is literally black , and was explained by expositors as equivalent to turbid , a term strictly applicable to the Nile; and partly from a passage in Jeremiah, ( Jeremiah 2:18 ) in which the Prophet asks, “What has thou to do in the way of Egypt to drink the waters of Sihor?” — Sihor being here undoubtedly used as a proper name for the Nile. The second opinion mentioned by Calvin is now almost universally admitted to be the only one tenable. Even the description here given of Sihor, ( Joshua 13:3 ,) as “before Egypt,” is totally inapplicable to the Nile which, instead of being before Egypt, or on its frontiers, flows nearly through its center. The river meant and expressly referred to both by Moses ( Numbers 34:5 ) and by Joshua ( Joshua 15:4 ) under the name of the river of Egypt, is now called the Wady El-Arisch, from the town of that name situated near its mouth, and not far from the site of the ancient Rhinocolura, or perhaps more properly Rhinocorura. Calvin spells Rhinocornea, which if it had not been repeated by the French, might seem to be a misprint. — Ed. (130) It is here assumed that the only genuine sound represented by the Hebrew letter Ain is that of a . Is this the fact? Gesenius, on the contrary, while repudiating the modern Jewish pronunciation of it by the nasal gn or ng as decidedly false, says that its hardest sound is that of a g referring to Gaza and Gomorrha, the two words referred to by Calvin in illustration of the contrary. See Gesenius’s Hebrew Grammar. (Bagster, 1852.) (131) The French adds, “ Et qu’il signifie Richesses ;” “And that it means Riches.” — Ed. (132) French, “ Quant au Liban, c’est une chose assez notoire quelle longeur d’etendue il a ;” “As to Lebanon it is sufficiently well known what length of extent it has.” (133) This is certainly incorrect. Antilibanus received its name, not from its length, but from its being a mountain chain opposite and parallel to Libanus or Lebanon proper, from which it is separated by the beautiful valley known to the Greeks and Romans by the names of Coele-Syria, or rather Koile (Hollow) Syria, and watered by the Leontes. — Ed. return to ' Top of Page ' <a name="verse-6" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jos-13-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이 남은 땅이라 등. 오래전에 하나님에 의해 고정된 옛 경계들이 상기되니, 여호수아와 백성이 아브라함과 맺어진 언약이 모든 부분에서 성취될 것이라는 충분한 확신을 갖도록 하기 위함이다. 따라서 그들은 아직 점령되지 않고 남아 있는 부분들을 취득하는 것을 그들의 연구로 삼도록 명을 받는다. 이 인내를 우리에게 요구되는 것에 실제적으로 적용한다면 적절한 추론이 될 것이다. 곧 뒤에 있는 것들은 잊어버리고 앞에 있는 것들을 향하여 몸을 뻗어 그리스도 예수 안에서 하나님이 위에서 부르신 부름의 상을 위해 표를 향하여 좇아가는 것이다. 목표에 도달하려고 노력하지 않고 달음박질에서 달리는 것은 아무 소용이 없을 것이기 때문이다. 경계는 이집트를 바다 쪽으로 성지와 구분하는 강에서 시작되니, 보편적 의견에 따라 해석하면 나일강이거나, 아니면 많은 이들이 라피아 혹은 라파네라고 믿는 리노코르네아 성읍 가까이를 흘렀던 작은 시내일 것이다. 그 방면에서 시작한 백성의 기업이 이집트와 인접하였다는 것은 이론의 여지가 없다. 그러나 나는 대부분의 주석자들의 의견을 따라 경계가 덜 경작된, 말하자면 황무지 땅 너머로 확장되지 않았다고 하였으나, 다른 의견을 전혀 배격하지는 않는다. 이 방면에서의 경계들은 이집트와 너무 가까워짐으로써 이집트인들과 지나치게 친밀해지는 것이 해로울 수 있기 때문이다. 셋째 절에서 문제가 제기된다. 해안 쪽 영토들이 다섯이라고 한 후 여섯 번째가 추가되는데, 곧 아위 사람들의 것이다. 어떤 이들은 그것이 다섯에 포함되지 않은 것은 그 지방이 보잘것없기 때문이라고 생각한다. 그러나 나는 독자들이 자유로운 백성과 군주들에 의해 통치받는 다섯 영토 사이에 간접적인 대조가 있는 것은 아닌지 생각해보기를 바란다. 따라서 다른 처지에 있는 아위 사람들이 구별을 위해 복수로 사용하여 별도로 언급된다. 통치권 열거에서 그것들은 존엄이나 풍요의 순서로 배열되지 않고 이집트와의 근접성 때문에 아자에 첫 번째 자리가 주어지며, 아스돗과 다른 것들도 같다.
원주석
- 번역원본
commentary-section/cal-jos-13-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
6절 카드 ↗
6. All the inhabitants of the hill country, etc Joshua is again admonished, though the Israelites do not yet possess those regions, not to defer the partition, but trust to the promise of God, because it would detract injuriously from his honor if there were any doubt as to the event. It is accordingly said: Only do what is thy duty in the distribution of the land; nor let that which the enemy still hold securely be exempted from the lot; for it will be my care to fulfil what I have promised. Hence let us learn in undertaking any business, so to depend on the lips of God as that no doubt can delay us. It is not ours, indeed, to fabricate vain hopes for ourselves; but when our confidence is founded on the Lord, let us only obey his commands, and there is no reason to fear that the event will disappoint us. He afterwards assigns the land of Canaan to nine tribes and a half tribe, because the portion of the Reubenites, Gadites, and half tribe of Manasseh had already been assigned beyond the Jordan. Though there is a seeming tautology in the words, Which Moses gave them, as Moses gave them, there is nothing superfluous, because in the second clause the donation is confirmed; as if God were ordering that which was done to be ratified, or saying, in other words, As Moses gave them that land, so let them remain tranquil in the possession of it. (134) For this reason also he is distinguished by the title of servant of God, as if it were said, Let no one interfere with that decree which a faithful minister has pronounced on the authority of God. It was certainly necessary to provide by anticipation against the disputes which otherwise must have daily arisen. (134) The Septuagint avoids the appearance of tautology, both by abridging the verse and adopting a different punctuation, rendering it thus: “To Reuben and Gad the Lord gave ( an inheritance ) on the other side of the Jordan; towards the sun-rising did Moses the servant of the Lord give it to them.” This, however, is not the only alteration made by the Septuagint version. For immediately before the verse now quoted, it interpolates another in the following terms, “From the Jordan unto the Great Sea on the west shall thou give it: the Great Sea will be the boundary of the two tribes and of the half tribe of Manasse.” — Ed. return to ' Top of Page ' <a name="verse-14" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jos-13-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
산지의 모든 주민과 등. 여호수아는 이스라엘 사람들이 그 지역들을 아직 소유하지 못하였다 하더라도 분배를 늦추지 말고 하나님의 약속을 신뢰하라고 다시 한 번 권고를 받는다. 사건에 대해 어떤 의심이 있다면 그것은 그의 명예를 부당하게 손상시킬 것이기 때문이다. 따라서 이렇게 말씀하신다. 오직 땅의 분배에 있어서 네 의무를 다하라. 원수가 아직 굳게 지키고 있는 것도 제비에서 제외하지 말라. 내가 약속한 것을 이루는 것이 나의 책임이다. 따라서 우리는 어떤 사업을 시작할 때 하나님의 입술에 그처럼 의존하여 아무 의심도 우리를 지연시킬 수 없도록 배워야 한다. 물론 우리가 스스로 헛된 소망을 만드는 것은 우리에게 맡겨진 것이 아니다. 그러나 우리의 확신이 주를 기반으로 할 때, 오직 그의 명령에 순종하면 사건이 우리를 실망시킬 것을 두려워할 이유가 없다. 그 후에 그는 가나안 땅을 아홉 지파 반에 배정하니, 르우벤과 갓 지파와 므낫세 반 지파의 몫은 이미 요단 저편에 배정되었기 때문이다. 비록 "모세가 그들에게 준 대로 모세가 그들에게 주었다"는 말씀에 외견상 반복이 있다 하더라도 군더더기는 없으니, 두 번째 절에서 증여가 확인되기 때문이다. 마치 하나님이 이루어진 것을 비준하라고 명하시거나, 다른 말로 "모세가 그들에게 그 땅을 준 것처럼 그들도 그 점령 안에서 조용히 있게 하라"고 말씀하시는 것 같다. 이런 이유로 그는 하나님의 종이라는 칭호로 구별되니, 마치 "신실한 사역자가 하나님의 권위로 선언한 그 명령을 아무도 방해하지 말라"고 말씀하시는 것 같다. 그렇지 않았다면 날마다 발생하였을 분쟁들을 미리 방지하는 것이 분명히 필요하였다.
원주석
- 번역원본
commentary-section/cal-jos-13-6-6(Calvin, PD) - CC0-1.0 · Sonnet 번역
14절 카드 ↗
14. Only unto the tribe of Levi, etc This exception was also necessary, lest the Levites might allege that they were unjustly disinherited, and thus excite great commotions in regard to their right. He therefore reminds them that Moses was the author of this distinction, and, at the same time, shows that they have no reason to complain of having been in any way defrauded, because an excellent compensation was given them. For although the sacrifices were not equally divided among the Levites, their subsistence was sufficiently provided for by all the first-fruits and the tithes. Moreover, as God allures them by hire to undertake the charge of sacred things, so he exhorts the people in their turn to be faithful in paying the sacred oblations by declaring that their sacrifices are the maintenance of the Levites. (135) (135) To the end of this verse the Septuagint adds the following clause: “ καὶ οὖτος ὁ καταμερισμὸς ὅν κατεμέρισε Μωνσὢς τοῖς υἱοῖς Ισραὴλ ἐν Αραβὼθ Μωὰβ ἐν τῷ πέραν τοῦ Ιορδάνου κατὰ Ιεριχὼ ;” “And this is the division which Moses divided to the children of Israel in Araboth-Moab beyond Jordan opposite to Jericho.” — Ed. return to ' Top of Page ' <a name="verse-15" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jos-13-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
오직 레위 지파에게는 등. 이 예외도 필요하였으니, 레위인들이 자신들이 부당하게 상속에서 배제되었다고 주장하여 그들의 권리에 관해 큰 소란을 일으키지 않도록 하기 위함이었다. 따라서 그는 모세가 이 구별의 제정자임을 상기시키고, 동시에 그들이 어떤 식으로든 속임을 당하였다고 불평할 이유가 없음을 보이니, 탁월한 보상이 주어졌기 때문이다. 제물이 레위인들 사이에 균등하게 나뉘지는 않았지만 모든 첫 열매와 십일조로 그들의 생계가 충분히 제공되었다. 더 나아가, 하나님이 성물 관리의 직무를 맡도록 그들을 삯으로 이끄시듯, 그는 성물이 레위인들의 생계임을 선언함으로써 백성도 그에 상응하여 성물 납부에 충실하도록 권면하신다.
원주석
- 번역원본
commentary-section/cal-jos-13-14-14(Calvin, PD) - CC0-1.0 · Sonnet 번역
15절 카드 ↗
15. And Moses gave unto the tribe, etc What he seemed to have said with sufficient clearness he now follows more fully in detail, not only that the reading might incite the people to gratitude, seeing the divine goodness recorded in public documents, and, as it were, constantly before their eyes, but also that each might enjoy his inheritance without molestation and quarrel. For we know how ingenious human cupidity is in devising pretexts for litigation, so that no one can possess his right in safety unless a plain and perspicuous definition of his right make it impossible to call it in question. That country had been given without casting lots. It was therefore open to others to object that the just proportion had not been kept, and that the inequality behooved to be corrected. Therefore, that no unseasonable dispute might ever disturb the public peace, the boundaries are everywhere fixed by the authority of God, and disputes of every kind are removed by setting up landmarks. God does not by one single expression merely adjudge the whole kingdom of Sihon to the tribe of Reuben, but he traces their extreme limit from Aroer to the banks of the Arnon, and thus, making an entire circuit, contracts or widens their territory so as not to leave the possession of a single acre ambiguous. Moreover, how useful this exact delineation was may be learned from profane history, where we everywhere meet, not only with invidious but pernicious disputes among neighbors as to their boundaries. We may add that the care which the Lord condescended to take in providing for his people, and in cherishing mutual peace among them, demonstrates his truly paternal love, since he omitted nothing that might conduce to their tranquillity. And, indeed, had not provision been thus early made, they might have been consumed by intestine quarrels. (136) I again beg my readers to excuse me if I do not labor anxiously in describing the situation of towns, and am not even curious in regard to names. Nay, I will readily allow those names which it was thought proper to leave as proper nouns in Hebrew to be used appellatively, and so far altered as to give them a Latin form. (137) It is worthy of notice, that when the land of the Midianites is referred to, the princes who ruled over it are called Satraps of Sihon, to let us know that they shared in the same overthrow, because they had involved themselves in an unjust war, and belonged to the government of Sihon, an avowed enemy. And to make it still more clear that they perished justly, it is told that among the slain was Balaam, by whose tongue they had attempted to wound the Israelites more grievously than by a thousand swords; (138) just as if it had been said that in that slaughter they found the hostile banner, by which they had declared themselves at open war with the Israelites. When it is said that the Jordan was a boundary, and a boundary, it will be proper, in order to prevent useless repetition, to interpret that Jordan was a boundary to them according to its limits. (139) (136) French, “ Et de faict, s’il n’euste pourveu a cela de bonne heure, ils se fussent mangez et consumez les uns les autres en debatant entre eux ;” “And in fact, had not this been provided for in good time, they would have eaten and consumed one another while debating among themselves.” — Ed. (137) French, “ Qui plus est, je suis content qu’on traduise en d’autres langues certains noms, qu’il m’a semble bon de laisser ici en la langue Hebraique comme noms propres ;” “Moreover, I am content that certain words which I have thought good to leave here in the Hebrew tongue as proper names be translated into other languages.” — Ed. (138) The curious contradictions in the behavior of this remarkable man whose fate is here recorded, and analogous exemplification’s of them in ordinary life, are admirably delineated by Bishop Butler in a sermon on the subject. — Ed. (139) Latin, “ Terminum illis fuisse Jordanem secundum suos fines .” French, “ Que le Jordain estoit leur borne selon ses limites ;” “That the Jordan was their boundary according to its limits.” The repetition is omitted by the Septuagint. — Ed. return to ' Top of Page ' <a name="verse-24" class="com-number"
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pericope/per-jos-13-003
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
모세가 르우벤 자손의 지파에게 준 것은 등. 그가 충분히 명확하게 말한 것처럼 보이는 것을 이제 더 상세하게 따라가니, 이는 독자들이 읽음으로써 백성이 감사하도록 이끌기 위한 것만이 아니라, 신적 선하심이 공문서에 기록되고 말하자면 그들의 눈앞에 항상 있게 하기 위한 것이기도 하다. 그리고 각 사람이 다툼 없이 자신의 기업을 누리도록 하기 위함이다. 왜냐하면 인간의 탐욕이 소송의 구실을 고안하는 데 얼마나 기발한지, 그의 권리에 대한 명확하고 분명한 정의가 그것을 문제 삼는 것을 불가능하게 만들지 않으면 아무도 자신의 권리를 안전하게 소유할 수 없다는 것을 우리는 안다. 그 나라는 제비를 뽑지 않고 주어졌다. 따라서 다른 이들이 공정한 비율이 지켜지지 않았고 불균등이 시정되어야 한다고 이의를 제기하는 것이 가능하였다. 따라서 공공의 평화를 어느 때라도 시기를 잃은 분쟁으로 혼란시키는 일이 없도록, 경계들이 어디서나 하나님의 권위로 고정되고 경계석을 세움으로써 모든 종류의 분쟁이 제거된다. 하나님은 단 하나의 표현으로 시혼의 온 왕국을 르우벤 지파에게 판결하시는 것이 아니라, 아로엘에서 아르논 강기슭까지 그들의 극한 경계를 추적하시며, 이처럼 완전한 일주를 하심으로써 단 한 에이커의 점령도 모호하지 않도록 그들의 영토를 좁히거나 넓히신다. 더 나아가, 이 정확한 구획이 얼마나 유익하였는지는 세속 역사에서 배울 수 있으니, 우리는 거기서 이웃 사이의 경계에 관한 시기 어린 분쟁만이 아니라 해로운 분쟁도 도처에서 만나기 때문이다. 우리는 또한 주께서 자신의 백성을 위해 마련하시고 그들 사이의 상호 평화를 기르는 데 그처럼 친히 관심을 보내신 것이 진정한 아버지의 사랑을 보여준다고 덧붙일 수 있으니, 그들의 평안에 기여할 수 있는 것은 하나도 빠뜨리지 않으셨기 때문이다. 미디안 땅을 언급할 때 그 땅을 다스린 방백들을 시혼의 신하들이라고 부르는 것은 주목할 가치가 있으니, 그들이 부당한 전쟁에 자신들을 연루시키고 공공연한 원수인 시혼의 정부에 속하였으므로 같은 멸망을 함께 당하였다는 것을 알게 하기 위함이다. 그들이 정당하게 멸망하였음을 더 분명히 하기 위해, 죽임을 당한 자들 중에 이스라엘 사람들을 천 개의 칼보다 더 심하게 상처입히려 하였던 발람이 있었다고 한다. 마치 그 학살에서 그들이 이스라엘 사람들과의 공개적인 전쟁을 선포한 적대적인 기치를 발견하였다고 말하는 것과 같다.
원주석
- 번역원본
commentary-section/cal-jos-13-15-15(Calvin, PD) - CC0-1.0 · Sonnet 번역
24절 카드 ↗
24. And Moses gave inheritance unto the tribe of Gad, etc The observation made above applies also to the tribe of Gad, namely, that their legitimate boundaries were carefully defined in order to prevent disputes as to their possession. Meanwhile God is extolled for his liberality in having expelled nations of great celebrity, and substituted them in their stead. This is expressed more clearly in regard to the half tribe of Manasseh, when sixty cities are enumerated as included in their inheritance. Hence, too, it is manifest that Moses was not munificent through mistake, because it was well known to God how many cities he was giving them out of his boundless liberality. In a short clause the tribe of Levi is again excluded, that the Levites might not be able at some future period to pretend that the grant which the Reubenites, Gadites, and half tribe of Manasseh had obtained without the casting of lots, belonged in common to them also; for they are expressly forbidden to share with their brethren. This made it easy for them to interpret shrewdly for their advantage, that they were entitled to share with others. Here, however, it is not the sacrifices, as a little before, but God Himself that is said to be their inheritance; if they are not satisfied with it, they only convict themselves of excessive pride and insufferable fastidiousness. (140) (140) The thirty-third verse is entirely omitted by the Septuagint. — Ed. return to ' Top of Page ' Joshua Jos 12 Joshua Jos Joshua Jos 14 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Joshua 13". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ joshua-13.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dictionary Baker's Evangelical Dictionary King James Dictionary Smith's Bible Dictionary Complete List of 26 Bible Encyclopedias (7) Int Standard Bible Encyclopedia The Nuttall Encyclopedia The 1901 Jewish Encylopedia The Catholic Encyclopedia Kitto's Bible Cyclopedia Complete List of 7 Interlinear Study Bible Hebrew Old Testament Gr
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pericope/per-jos-13-004
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
모세가 갓 지파에게 준 것은 등. 위에서 한 말이 갓 지파에도 적용된다. 곧 분쟁이 없이 점령하기 위해 합법적인 경계들이 신중하게 정의되었다는 것이다. 한편 하나님은 큰 명성을 가진 나라들을 쫓아내고 그들 대신 이스라엘 사람들을 두심으로써 그의 관대함으로 높임을 받으신다. 이것은 므낫세 반 지파에 관해 더 명확히 표현되니, 육십 성읍이 그들의 기업에 포함된다고 열거되기 때문이다. 따라서 모세가 실수로 관대하지 않았다는 것도 명백하니, 하나님은 자신의 무한한 관대함으로 그들에게 몇 개의 성읍을 주시는지 잘 아셨기 때문이다. 짧은 절에서 레위 지파는 다시 제외되니, 레위인들이 나중에 르우벤 자손과 갓 자손과 므낫세 반 지파가 제비 없이 얻은 증여가 자신들에게도 공통적으로 속한다고 주장할 수 없도록 하기 위함이다. 왜냐하면 그들은 형제들과 나누는 것을 명시적으로 금지받기 때문이다. 그러나 여기서는 바로 앞에서와 같이 제물이 아니라 하나님 자신이 그들의 기업이라고 한다. 만약 그들이 그것으로 만족하지 않는다면, 그들은 오직 자신들의 극도의 교만과 참을 수 없는 까다로움을 스스로 드러낼 뿐이다.
원주석
- 번역원본
commentary-section/cal-jos-13-24-24(Calvin, PD) - CC0-1.0 · Sonnet 번역