1절 카드 ↗
1. I have already premised, that I would not be very exact in delineating the site of places, and in discussing names, partly because I admit that I am not well acquainted with topographical or chorographic science, and partly because great labor would produce little fruit to the reader; (144) nay, perhaps the greater part of readers would toil and perplex themselves without receiving any benefit. With regard to the subject in hand, it is to be observed, that the lot of the tribe of Judah not only falls on elevated ground, the very elevation of the territory, indicating the dignity of the future kingdom, but a similar presage is given by its being the first lot that turns up. What had already been obtained by arms, they begin to divide. The names of the ten tribes are cast into the urn. Judah is preferred to all the others. Who does not see that it is raised to the highest rank, in order that the prophecy of Jacob may be fulfilled? Then within the limits here laid down, it is well known that there were rich pastures, and vineyards celebrated for their productiveness and the excellence of their wines. In this way, while the lot corresponds with the prophecy of Jacob, it is perfectly clear that it did not so happen by chance; the holy patriarch had only uttered what was dictated by the Spirit. If any are better skilled in places, a more minute investigation will be pleasant and useful to them. But lest those who are less informed feel it irksome to read unknown names, let them consider that they have obtained knowledge of no small value, provided they bear in mind the facts to which I have briefly and summarily adverted — that the tribe of Judah was placed on elevated ground, that it might be more conspicuous than the others, until the scepter should arise from it — and that a region of fruitful vineyards and rich pastures was assigned to his posterity — and, finally, all this was done, in order that the whole people might recognize that there was nothing of the nature of chance in the turning up of a lot, which had been foretold three centuries before. Besides, it is easy for the unlearned to infer from the long circuit described, that the territory thus allocated to one tribe was of great extent. (145) For although some diminution afterwards took place, its dominions always continued to be the largest. It is necessary, however, to bear in mind what I formerly observed, that nothing else was determined by the lot than that the boundary of the children of Judah was to be contiguous to the land of Edom and the children of Sin, and that their boundary, in another direction, was to be the river of Egypt and the Mediterranean Sea — that those who had been selected to divide the country proceeded according to the best of their judgment, in proportioning the quantity of territory allotted to the number of their people, without extending their boundaries any farther — and that they followed the same method in other cases, as vicinity or other circumstances demanded. Any error into which they fell, did not at all affect the general validity of their decision. For as they were not ashamed partly to recall any partition that might have been made without sufficient consideration, so the people in their turn, while they acknowledged that they had acted in the matter with the strictest good faith and honesty, submitted the more willingly to whatever they determined. Thus, notwithstanding any particular error, their general arrangements received full effect. It will be worth while to make one remark on the city Jebus, whose name was afterwards Jerusalem. Although it had been already chosen, by the secret counsel of God, for his sanctuary, and the seat of the future kingdom, it however continued in the possession of the enemy down to the time of David. In this long exclusion from the place on which the sanctity, excellence, and glory of the rest of the land were founded, there was a clear manifestation of the divine curse inflicted to punish the people for their sluggishness: since it was virtually the same as if the land had been deprived of its principal dignity and ornament. But on the other hand, the wonderful goodness of God was conspicuous in this, that the Jebusites who, from the long respite which had been given them, seemed to have struck their roots most deeply, were at length torn up, and driven forth from their secure position. (144) French, “ Jai desia par ci devant adverti que je ne seroye point curieux a desrire ou peindre la situation des lieux, et a espulcher tous les noms, en partie parce que je confesse franchement que je ne suis pas bien exerce a faire descriptions de lieux ou de regions; en partie d’autant que d’un grand travail qu’il faudroit prendre, il n’en reviendroit que bien peu de fruict aux lecteurs ;” “I have already before this intimated that I would not be curious in describing or painting the situation of places, and in expiscating all the names, partly because, I frankly confess, that I am not much experienced in making descriptions of places or countries, partly because from the great labor which it would be necessary to take, very little benefit would redound to the reader.” It may be added that these descriptions of boundaries, how minutely soever they may be detailed, must, from their very nature, leave a very vague impression on the mind of the most careful reader, and are much less adapted for the ear than for the eye, which, by a single glance at a map, furnishes information much more vivid, distinct, and accurate than can be obtained from pages of description. At the same time it ought to be remembered, that accurate and detailed descriptions of the boundaries of the different tribes were absolutely indispensable to the Israelites themselves, to whom they formed a kind of title-deeds, vindicating their right of possession, and securing them against encroachment. — Ed. (145) As originally laid out, it contained nearly a third of the whole Israelitish territory wes
Pericope (part_of)
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pericope/per-jos-15-001
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
유다 자손의 지파가 제비 뽑은 것은 등. 나는 장소의 위치를 묘사하고 이름들을 논의하는 데 있어 너무 정확하지 않겠다고 이미 전제하였다. 부분적으로는 내가 지형학이나 지역학에 정통하지 못하다는 것을 인정하기 때문이며, 부분적으로는 큰 수고가 독자에게 작은 열매를 낳기 때문이다. 아니, 아마도 더 많은 독자들이 어떤 유익도 받지 못하고 수고하며 당혹해할 것이다. 주제에 관해서는, 유다 지파의 제비가 높은 곳에 떨어졌을 뿐 아니라, 그 영토 자체의 고도가 미래 왕국의 존엄을 나타내며, 마찬가지로 첫 번째로 나온 제비에 의해서도 전조가 주어진다는 것을 주목해야 한다. 이미 무력으로 얻어진 것들을 나누기 시작한다. 열 지파의 이름들이 항아리에 넣어진다. 유다가 다른 모든 것보다 우선한다. 야곱의 예언이 이루어지도록 가장 높은 자리에 오른 것이 누구에게나 보이지 않는가? 그렇다면 여기서 정해진 경계 안에 풍요한 목장과 그 생산성과 포도주의 우수함으로 유명한 포도원들이 있었음은 잘 알려진 사실이다. 이처럼 제비가 야곱의 예언에 부응하므로, 그것이 우연히 일어나지 않았음이 완전히 명확하다. 그 거룩한 족장은 오직 성령이 명하신 것만을 말하였다. 장소에 더 능숙한 이들이 있다면 더 자세한 조사가 그들에게 즐겁고 유익할 것이다. 그러나 덜 안 이들이 낯선 이름들을 읽는 것을 귀찮게 느끼지 않도록, 내가 간략하고 요약적으로 언급한 사실들을 기억한다면 적지 않은 가치 있는 지식을 얻었다고 생각하게 하자. 곧 유다 지파가 높은 곳에 배치되어 왕권이 거기서 생기기까지 다른 이들보다 더 현저하게 드러나게 되었다는 것, 그의 후손들에게 결실한 포도원과 풍요한 목장으로 이루어진 지역이 배정되었다는 것, 마지막으로 이 모든 것이 온 백성이 삼백 년 전에 예언된 제비의 결과에 우연의 성질이 없음을 인식하도록 하기 위해 이루어졌다는 것이다. 더 나아가, 무지한 자들도 긴 일주에서 이처럼 한 지파에 할당된 영토가 매우 광대하였다는 것을 쉽게 추론할 수 있다. 왜냐하면 나중에 어느 정도의 감소가 있었지만 그 영토는 항상 가장 컸기 때문이다. 그러나 내가 전에 말한 것, 곧 제비로 결정된 것은 다른 것이 아니라 유다 자손의 경계가 에돔 땅과 신 자손에 인접하고 다른 방향으로는 이집트 강과 지중해가 경계가 된다는 것이었음을 기억해야 한다. 그 나라를 나누기 위해 선출된 자들은 자신들의 최선의 판단에 따라 인구수에 비례하여 땅의 양을 배정하는 데 있어 경계를 그 이상으로 확장하지 않았다. 그들은 다른 경우에도 같은 방법을 따랐으니, 근접성이나 다른 사정이 요구하는 대로 하였다. 그들이 빠진 어떤 오류도 그들의 결정의 전반적인 유효성에 전혀 영향을 미치지 않았다. 왜냐하면 충분한 고려 없이 이루어진 어떤 분배든 부분적으로 다시 불러들이는 것을 부끄러워하지 않았던 것처럼, 백성도 그에 상응하여 그들이 가장 엄격한 선의와 성실로 그 일을 처리하였음을 인정하며 그들이 결정하는 것은 무엇이든 더 기꺼이 복종하였기 때문이다. 따라서 특정한 오류에도 불구하고 그들의 전반적인 조치는 완전한 효력을 받았다. 여부스 성읍, 나중에 예루살렘이라는 이름을 갖게 될 그 성읍에 대해 한 가지 언급할 가치가 있다. 비록 그것이 이미 하나님의 은밀한 뜻에 의해 그의 성소와 미래 왕국의 자리로 선택되었지만, 다윗 시대까지 여전히 원수의 손에 있었다. 나머지 땅의 신성함과 우수함과 영광이 기초한 그 장소에서 오랫동안 배제된 것은 그들의 게으름을 벌하기 위해 내려진 신적 저주의 분명한 드러남이었다. 그것은 마치 그 땅이 주된 존엄과 장식을 박탈당한 것과 같았기 때문이다. 그러나 다른 한편으로, 오랫동안 주어진 유예로 인해 가장 깊이 뿌리를 내린 것처럼 보였던 여부스 사람들이 마침내 뽑혀 그들의 안전한 위치에서 쫓겨났다는 것에서 하나님의 놀라운 선하심이 두드러졌다.
원주석
- 번역원본
commentary-section/cal-jos-15-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
13절 카드 ↗
13. And unto Caleb the son of Jephunneh, etc Were we to judge from the actual state of matters, it would seem ridiculous repeatedly to celebrate an imaginary grant from which Caleb received no benefit while Joshua was alive. But herein due praise is given both to the truth of God, and to the faith of his saint in resting on his promise. Therefore, although sneering men, and the inhabitants of the place itself, if the rumor had reached them, might have derided the vain solicitude of Caleb, and the empty liberality of Joshua, the contempt thus expressed would only have proved them to be presumptuous scoffers. God at length evinced the firmness of his decree by the result, and Caleb, though he saw himself unable to obtain access to the mountain, testified that he was contented with the mere promise of God, the true exercise of faith, consisting in a willingness to remain without the fruition of things which have been promised till the period actually arrive. Moreover, this passage, and others similar to it, teach us that the giants who are usually called Enakim, were so named after their original progenitor, Enac, and that the word is hence of Gentile origin. The time when Caleb routed the sons of Enac we shall see in a short time. This passage also shows us that Caleb, when he brought forward the name of Moses, did not make a mere pretence, or utter anything that was not strictly true; for it is now plainly declared, that Moses had so appointed, in conformity with the command of God. return to ' Top of Page ' <a name="verse-14" class="com-number"
Pericope (part_of)
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pericope/per-jos-15-002
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Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
여분네의 아들 갈렙에게는 등. 실제 상황으로 판단한다면, 여호수아가 살아 있는 동안 갈렙이 아무런 유익도 받지 못한 상상 속의 증여를 반복적으로 기념하는 것이 우스꽝스럽게 보일 것이다. 그러나 여기서 하나님의 진리에 대해서도, 그의 약속에 기대는 성도의 믿음에 대해서도 마땅한 찬양이 주어진다. 따라서 비록 조롱하는 사람들과, 만약 소문이 그들에게 이르렀다면 그 장소의 주민들 자신도 갈렙의 헛된 걱정과 여호수아의 빈 관대함을 조롱하였을 것이지만, 그렇게 표현된 경멸은 오직 그들이 주제넘은 조롱꾼임을 증명하였을 것이다. 하나님은 마침내 그 결과로 자신의 명령의 견고함을 입증하셨고, 갈렙은 비록 그 산에 접근할 수 없음을 알면서도 하나님의 단순한 약속에 만족하였음을 증언하였다. 믿음의 진정한 실천은 약속된 것들이 실제로 도착하기까지 그것들의 향유 없이 기꺼이 기다리는 데 있기 때문이다. 더 나아가, 이 구절과 이와 유사한 다른 구절들은 일반적으로 아낙 자손이라고 불리는 거인들이 그들의 원조 에낙에서 이름을 얻었으며, 따라서 그 말이 족속 이름에서 유래하였음을 가르친다. 갈렙이 에낙 자손들을 무찌른 때는 곧 알게 될 것이다. 이 구절은 또한 갈렙이 모세의 이름을 내세웠을 때 단순히 구실로 삼거나 엄밀히 사실이 아닌 것을 말하지 않았음을 보여준다. 왜냐하면 이제 모세가 하나님의 명령에 따라 그렇게 정하였음이 명확히 선언되기 때문이다.
원주석
- 번역원본
commentary-section/cal-jos-15-13-13(Calvin, PD) - CC0-1.0 · Sonnet 번역
14절 카드 ↗
Here we have a narrative of what plainly appears from the book of Joshua to have taken place subsequent to the death of Joshua; but lest a question might have been raised by the novelty of the procedure, in giving a fertile and well watered field as the patrimony of a woman, the writer of the book thought proper to insert a history of that which afterwards happened, in order that no ambiguity might remain in regard to the lot of the tribe of Judah. First, Caleb is said, after he had taken the city of Hebron, to have attacked Debir or Ciriath-sepher, and to have declared, that the person who should be the first to enter it, would be his son-in-law. And it appears, that when he held out this rare prize to his fellow-soldiers for taking the city, no small achievement was required. This confirms what formerly seemed to be the case, that it was a dangerous and difficult task which had been assigned him, when he obtained his conditional grant. Accordingly, with the view of urging the bravest to exert themselves, he promises his daughter in marriage as a reward to the valor of the man who should first scale the wall. It is afterwards added that Othniel who was his nephew by a brother, gained the prize by his valor. I know not how it has crept into the common translation that he was a younger brother of Caleb; for nothing in the least degree plausible can be said in defense of the blunder. Hence some expositors perplex themselves very unnecessarily in endeavoring to explain how Othniel could have married his niece, since such marriage was forbidden by the law. It is easy to see that he was not the uncle, but the cousin of his wife. But here another question arises, How did Caleb presume to bargain concerning his daughter until he was made acquainted with her inclinations? (146) Although it is the office of parents to settle their daughters in life, they are not permitted to exercise tyrannical power and assign them to whatever husbands they think fit without consulting them. For while all contracts ought to be voluntary, freedom ought to prevail especially in marriage that no one may pledge his faith against his will. But Caleb was probably influenced by the belief that his daughter would willingly give her consent, as she could not modestly reject such honorable terms; (147) for the husband to be given her was no common man, but one who should excel all others in warlike prowess. It is quite possible, however, that Caleb in the heat of battle inconsiderately promised what it was not in his power to perform. It seems to me, however, that according to common law, the agreement implied the daughter’s consent, and was only to take effect if it was obtained. (148) God certainly heard the prayer of Caleb, when he gave him a son-in-law exactly to his mind. For had the free choice been given him, there was none whom he would have preferred. (146) If we are to indulge in conjectures on the subject, this question might be answered by another, How do we know that Caleb had not consulted her inclinations, and instead of resting satisfied with the vague imaginings here ascribed to him, actually obtained her consent to the proposal which he was about to make? It may not have been, as Calvin supposes, a sudden thought which struck him in the heat of battle, but a calm resolve formed before he set out on his expedition against Debir, and intended to reward the most valiant of those who had assisted him in his war against the giants. And it is even not impossible that both he and his daughter, to whom Othniel, from his near relationship, must have been well known, had no doubt from the prowess he had previously exhibited, that he would outstrip all his competitors and carry off the prize. These, of course, are mere conjectures, but they are at least as plausible as those indulged in by other expositors, who, after raising the question, appear to have given themselves much unnecessary trouble in attempting to solve it. — Ed. (147) French, “ Pource qu’un tel partie et condition si honorable ne pouvoit estre refusee honnestement et sans impudence ;” “Because such a party and so honorable a condition could not be refused honestly (honorably) and without impudence.” — Ed. (148) In other words, Caleb promises his daughter not absolutely to the man who should take the city, but to the man who, in addition to the prowess exerted in taking it, should also have the address to gain the daughter’s consent. It is difficult to believe that the promise made was either so meant by Caleb, or so interpreted by his followers. He very probably and, as the event showed, justly judged that his influence as a parent would either win or command his daughter’s consent. — Ed. return to ' Top of Page ' <a name="verse-18" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jos-15-002
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Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
갈렙이 거기서 아낙의 세 아들 곧 등. 여기에 여호수아의 책에서 여호수아가 죽은 후에 일어난 것으로 분명히 나타나는 이야기가 있다. 그러나 비옥하고 물이 풍부한 밭을 여자의 가산으로 주는 절차의 새로움으로 문제가 제기될 수 있었으므로, 이 책의 기자는 유다 지파의 제비에 관해 어떤 모호함도 남지 않도록 나중에 일어난 일의 이야기를 삽입하는 것이 적절하다고 생각하였다. 먼저, 갈렙이 헤브론 성읍을 점령한 후 드빌 곧 기럇세벨을 공격하여, 먼저 들어오는 자가 자신의 사위가 될 것이라고 선언하였다고 한다. 그리고 그가 성읍을 취하기 위해 동료 병사들에게 이 드문 상을 내세웠을 때, 적지 않은 업적이 요구되었음이 나타난다. 이것은 전에 조건부 증여를 얻었을 때 그에게 배정된 것이 위험하고 어려운 과제였던 것처럼 보였음을 확인한다. 따라서 용감한 자들을 분발하게 하기 위해, 그는 먼저 성벽을 오르는 사람의 용기의 보상으로 딸과의 결혼을 약속한다. 그 후에 그의 형제의 아들인 옷니엘이 자신의 용기로 상을 얻었다고 한다. 그가 갈렙의 아우라는 공통 번역으로 어떻게 들어왔는지 모르겠다. 왜냐하면 그 오류를 변호하는 데는 그럴듯한 말이 전혀 없기 때문이다. 따라서 어떤 주석자들은 옷니엘이 어떻게 그의 조카딸과 결혼할 수 있었는지를 설명하려고 매우 불필요하게 자신들을 당혹케 하니, 그런 결혼은 율법으로 금지되었기 때문이다. 그가 아내의 삼촌이 아니라 사촌임을 쉽게 알 수 있다. 그런데 여기서 다른 문제가 제기된다. 갈렙은 어떻게 딸의 성향을 알기 전에 딸에 관해 흥정하려 하였는가? 비록 부모가 딸들의 자리를 정하는 것이 부모의 직무이지만, 그들과 상의하지 않고 임의로 딸들을 원하는 남편에게 배정하는 것은 허용되지 않는다. 왜냐하면 모든 계약은 자발적이어야 하므로 특히 결혼에서 자유가 우선되어야 하며, 아무도 자신의 의지에 반하여 믿음을 서약하지 않도록 해야 하기 때문이다. 그러나 갈렙은 아마도 딸이 기꺼이 동의할 것이라는 믿음에 이끌렸을 것이니, 이처럼 명예로운 조건을 점잖게 거절할 수 없기 때문이다. 딸에게 주어질 남편은 보통 사람이 아니라 전쟁의 용기에서 다른 모든 이들을 능가하는 자이기 때문이다. 그러나 갈렙이 전투의 열기 속에서 자신이 이행할 수 없는 것을 경솔하게 약속하였을 가능성도 없지 않다. 그러나 나에게는 일반적인 관례에 따라 그 약속이 딸의 동의를 암묵적으로 포함하여 그것을 얻었을 때만 효력을 발할 것으로 보인다. 하나님이 분명히 갈렙의 기도를 들으셨으니, 그가 마음에 꼭 드는 사위를 주셨기 때문이다. 만약 자유로운 선택이 주어졌다면 그보다 더 선호할 사람이 없었을 것이다.
원주석
- 번역원본
commentary-section/cal-jos-15-14-14(Calvin, PD) - CC0-1.0 · Sonnet 번역
18절 카드 ↗
18. And it came to pass as she came unto him, etc Although we may conjecture that the damsel Acsa was of excellent morals and well brought up, as marriage with her had been held forth as the special reward (149) of victory, yet perverse cupidity on her part is here disclosed. She knew that by the divine law women were specially excluded from hereditary lands, but she nevertheless covets the possession of them, and stimulates her husband by unjust expostulation. In this way ambitious and covetous wives cease not to molest their husbands until they force them to forget shame, modesty, and equity. For although the avarice of men also is insatiable, yet women are apt to be much more precipitate. The more carefully ought husbands to be on their guard against being set as it were on flame by the blast of such importunate counsels. (150) But a greater degree of intemperance is displayed when she acquires additional boldness from the facility of her husband and the indulgence of her father. Not contented with the field given to her, she demands for herself a well-watered district. And thus it is when a person has once overleaped the bounds of rectitude and honesty, the fault is forthwith followed up by impudence. Moreover, her father in refusing her nothing gives proof of his singular affection for her. But it does not therefore follow that the wicked thirst of gain which blinds the mind and perverts right judgment is the less hateful. In regard to Acsa’s dismounting from the ass, some interpreters ascribe it to dissimulation and craft, as if she were pretending inability to retain her seat from grief. In this way her dismounting or falling off is made an indication of criminality and defective character. It is more simple, however, to suppose that she placed herself at her father’s feet with the view of accosting him as a suppliant. Be this as it may, by her craft and flattery she gained his consent, and in so far diminished the portion of her brothers. (151) (149) French, “ Pour un salaire exquis et precieux ;” “As an exquisite and precious recompense.” — Ed. (150) Latin, “ Foeminae tamen magis praecipites feruntur .” French, “ Les femmes sont beaucoup plus bouillantes, et se laissent transporter plus aisement. Et d’autant plus sogneusement les maris se doyvent donner garde, de peur que par leurs conseils importuns, qui sont comme des soufflets, ils ne soyent embrasez ;” “Women are much more fervid, and allow themselves to be more easily carried away. And so much the more carefully should husbands be on their guard, lest by their importunate counsels, which are like bellows, they be blown into flame.” — Ed. (151) French, “ Quoy qu’il en soit, cette femme attira a soy par astuce et flatteries le droit d’autruy, et par ce moyen, la part et portion de ses freres en fut d’autant amoindrie ;” “Be this as it may, this woman attracted to herself by craft and flattery the right of another, and by this means the part and portion of her brothers was so far lessened.” The censure here passed upon Achsah is rather more severe than the circumstances seem to warrant. It ought to be remembered, that in cases of succession the preference given to males is only conventional, and that by natural law her brothers’ title was not a whit better than her own. — Ed. return to ' Top of Page ' <a name="verse-20" class="com-number"
Pericope (part_of)
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pericope/per-jos-15-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
악사가 시집 갈 때에 등. 비록 악사가 훌륭한 도덕을 갖추고 잘 양육되었다고 추측할 수 있으니, 그녀와의 결혼이 승리의 특별한 상으로 내세워졌기 때문이다. 그러나 여기서 그녀의 삐뚤어진 탐욕이 드러난다. 그녀는 신적인 율법으로 여성들이 상속 토지에서 특별히 배제된다는 것을 알았지만, 그럼에도 그것의 소유를 탐내며 부당한 불평으로 남편을 자극한다. 이처럼 야망 있고 탐욕스러운 아내들은 남편들을 부끄러움과 겸손과 공정을 잊게 할 때까지 괴롭히는 것을 그치지 않는다. 남자의 탐욕도 채울 수 없지만, 여자들은 더 경솔한 경향이 있기 때문이다. 남편들이 그러한 집요한 충고의 불어댐으로 말하자면 불꽃에 휩쓸리지 않도록 더욱 조심해야 하는 것은 이 때문이다. 그러나 더 큰 정도의 방종이 나타나는 것은 그녀가 남편의 순순함과 아버지의 관용에서 추가적인 담대함을 얻을 때이다. 주어진 밭에 만족하지 않고 물이 풍부한 지역을 달라고 요구한다. 이처럼 사람이 한 번 정직함과 올바름의 경계를 넘어서면 그 잘못은 즉시 뻔뻔스러움으로 이어진다. 더 나아가, 그녀에게 아무것도 거절하지 않는 아버지는 그녀에 대한 각별한 애정의 증거를 보인다. 그러나 마음을 어둡게 하고 올바른 판단을 타락시키는 이익에 대한 사악한 목마름이 그로 인해 덜 혐오스럽게 되는 것은 아니다. 악사가 나귀에서 내린 것에 관해, 어떤 주석자들은 그것을 속임과 꾀로 돌려, 마치 슬픔으로 자리를 유지할 수 없는 척하는 것처럼 해석한다. 이런 방식으로 그녀가 내리거나 떨어지는 것이 결함 있는 품성의 표시로 만들어진다. 그러나 그녀가 탄원자로서 아버지에게 자신을 아버지 발 앞에 두었다고 가정하는 것이 더 단순하다. 어쨌든 그녀는 꾀와 아첨으로 그의 동의를 얻었고 그만큼 형제들의 몫을 감소시켰다.
원주석
- 번역원본
commentary-section/cal-jos-15-18-18(Calvin, PD) - CC0-1.0 · Sonnet 번역
20절 카드 ↗
20. This is the inheritance, etc He had formerly, indeed, traced out the boundaries of the children of Judah; but it is now shown for a different reason how large and fertile the territory was which the Lord in his great liberality had bestowed upon them. One hundred and thirteen cities with their towns and villages are enumerated. The number attests not only the populousness, but also the fertility of the country. And there cannot be a doubt that by the divine blessing a new degree of fertility was imparted to it. The goodness of God was, however, manifested in the very nature of the land selected for his people, a land abounding in all kinds of advantages. If we attend to the number of souls in the tribe, we shall find that one half of the country would have been amply sufficient for their habitation. For when eight hundred were allocated in each of the cities, the remainder had the towns and the villages. It is no doubt true that a portion was afterwards withdrawn and given to the tribe of Simeon. For in this was accomplished the dispersion of which Jacob had prophesied, “I will divide them in Jacob, and scatter them in Israel.” ( Genesis 49:7 ) They were accordingly admitted by the children of Judah as a kind of guests. return to ' Top of Page ' <a name="verse-63" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jos-15-003
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이것이 유다 자손 지파의 기업이니라 등. 그는 전에 유다 자손의 경계를 추적하였다. 그러나 이제 다른 이유로 주께서 큰 관대함으로 그들에게 베푸신 영토가 얼마나 크고 비옥한지 보여준다. 성읍 백열셋과 그 마을들과 촌락들이 열거된다. 그 수는 그 나라의 인구만이 아니라 비옥함도 입증한다. 그리고 신적인 축복으로 새로운 정도의 비옥함이 더해졌다는 것은 의심할 여지가 없다. 그러나 하나님의 선하심은 자신의 백성을 위해 선택된 땅의 바로 그 성질에서도 나타났으니, 모든 종류의 혜택이 풍성한 땅이었기 때문이다. 만약 우리가 그 지파의 사람 수를 고려한다면, 그 나라의 절반이 그들의 거주에 넉넉히 충분하였을 것임을 알게 될 것이다. 왜냐하면 각 성읍에 팔백 명이 배정되면 나머지는 마을들과 촌락들을 갖기 때문이다. 물론 나중에 일부가 철수되어 시므온 지파에 주어진 것은 사실이다. 이로써 야곱이 "내가 그들을 야곱 중에서 나누며 이스라엘 중에서 흩으리로다"고 예언한 흩어짐이 성취되었다. 따라서 그들은 유다 자손에 의해 일종의 손님으로 받아들여졌다.
원주석
- 번역원본
commentary-section/cal-jos-15-20-20(Calvin, PD) - CC0-1.0 · Sonnet 번역
63절 카드 ↗
63. As for the Jebusites, etc This furnishes no excuse for the people, nor is it set down with that view; for had they exerted themselves to the full measure of their strength, and failed of success, the dishonor would have fallen on God himself, who had promised that he would continue with them as their leader until he should give them full and free possession of the land, and that he would send hornets to drive out the inhabitants. Therefore, it was owing entirely to their own sluggishness that they did not make themselves masters of the city of Jerusalem. This they were not able to do; but their own torpor, their neglect of the divine command from a love of ease, were the real obstacles. This passage is deserving of notice: we ought to learn from it to make vigorous trial of our strength in attempting to accomplish the commands of God, and not to omit any opportunity, lest while we are idly resting the door may be shut. A moderate delay might have been free from blame; but a long period of effeminate ease in a manner rejected the blessing which God was ready to bestow. (152) (152) Some of the Jewish expositors, unwilling to admit the cowardice and sluggishness of their countrymen, fable that the Jebusites were permitted to remain in possession because they were descendants of Abimelech, and in consequence of the covenant made between him and Abraham, ( Genesis 21:22 ,) could not be lawfully expelled. — Ed. return to ' Top of Page ' Joshua Jos 14 Joshua Jos Joshua Jos 16 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Joshua 15". 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Pericope (part_of)
- part_of
pericope/per-jos-15-016
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
예루살렘 주민 여부스 사람들은 등. 이것은 백성에게 어떤 변명거리도 되지 않으며 그런 관점에서 기록된 것도 아니다. 왜냐하면 만약 그들이 자신들의 힘껏 분발하여 성공하지 못하였다면, 수치는 그들을 인도할 것이며 그들이 땅의 완전하고 자유로운 점령을 얻기까지 함께 있겠다고 약속하시고, 주민들을 쫓아내기 위해 말벌들을 보내시겠다고 약속하신 하나님 자신에게 돌아갔을 것이기 때문이다. 따라서 그들이 예루살렘 성읍의 주인이 되지 못한 것은 전적으로 자신들의 게으름에 기인하였다. 이것을 그들은 할 수 없었다고 한다. 그러나 그들의 무기력함, 편함을 사랑하여 신적 명령을 소홀히 한 것이 진정한 장애물이었다. 이 구절은 주목할 가치가 있다. 우리는 거기서 하나님의 명령을 이루려고 시도할 때 우리의 힘을 활력 있게 사용하는 것을 배워야 하며, 우리가 게으르게 쉬는 사이에 문이 닫힐 수 있으므로 어떤 기회도 놓치지 말아야 한다. 적절한 지체는 비난에서 자유로울 수 있었을 것이다. 그러나 오랜 기간의 나약한 안일함은 말하자면 하나님이 베풀 준비가 되어 있던 축복을 거절하는 것이었다.
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- 번역원본
commentary-section/cal-jos-15-63-63(Calvin, PD) - CC0-1.0 · Sonnet 번역