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주석[칼빈] — 나훔 2장 · 니느웨 함락 묘사

요약
칼빈 주석 · 섹션 13개 · 한국어 번역 있음(한국어 우선) · 본문 보기
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1절 카드 ↗

The waster spoken of here by the Prophet, some consider him to have been Sennacherib, and others, Nebuchodonosor. The verb עלה , ole, is also variously explained: it is often taken metaphorically in Hebrew for vanishing, as we say in French, Il s’en va en fumee ; for smoke ascends, and this is the reason for the metaphor. They then elicit this meaning, — that a destroyer had ascended before the face of the chosen people, that is, openly; so that it was evidently the work of God, that the Assyrians vanished, who had come to lay waste the whole land: Vanished then has the destroyer; and then before thy face, that is, manifestly, and before thine eyes. מצורה נצור , nutsur metsure, guard the fortress; that is let every one return to his own city, and keep watch, as it is usually done; for the country shall be left without men; and watch the way, that is, look out which way Sennacherib took in coming to assail the holy city; that way shall be now free from enemies; and then, keep firm or strengthen the loins, for חזק , chesek, sometimes means to keep firm, — keep firm then or strengthen the loins, that thou mayest not relax as before, but stand courageously, for there is no one who can terrify thee; and, lastly, fortify strength greatly, that is, doubt not but thou shalt be hereafter strong enough to retain thy position; for cut off shall be that monarchy, which has been an oppression to thee. But others take a different view and say, — that the destroyer had ascended, that is, that Sennacherib had come; and what follows, they think, was intended to strike terror, as though the Prophet said “Now while ye are besieged keep watch, and be careful to preserve your fortresses and strengthen all your strongholds; but all this will avail nothing. — Why? Because God has taken away the pride of Jacob as he has the pride of Israel.” This is the second explanation. Others again think, that the Prophet addresses here the Assyrians, and that Nebuchodonosor is here called a waster, by whom the empire was removed, and Nineveh, as it has often been stated, was destroyed. According to these interpreters, the Prophet here denounces ruin on the Assyrians in this manner, — “The destroyer now ascends before thy face.” The Assyrians might indeed have regarded such threatening with disdain, when they were surrounded by many provinces and had cities well fortified: — “It will not be,” he says, “according to your expectation; the waster will yet come” before thy face; and how much soever thou mayest now guard thy fortresses, watch thy ways, and carefully look around to close up every avenue against thy enemies, thou wilt yet effect nothing; strengthen the loins as much as thou pleasest and increase thy power, yet this shall be useless and vain.” If this view be approved, it will be in confirmation of what has been previously said, — that God had now determined to destroy the city Nineveh and the empire possessed by the Assyrians. This meaning then is not unsuitable; but if we receive this view, something additional must also be stated, and that is, — that God now designed to destroy Nineveh and its monarchy, because it had humbled more than necessary his people, the kingdom of Judah, as well as the ten tribes. I cannot proceed farther now. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

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선지자가 여기서 말하는 파괴자를 어떤 이들은 산헤립으로, 또 어떤 이들은 느부갓네살로 생각한다. 히브리어 동사 '알라(עלה)'도 다양하게 설명된다. 그것은 히브리어에서 종종 프랑스어 '공중에 사라지다(Il s'en va en fumée)'처럼 사라진다는 의미로 은유적으로 취해진다. 연기가 올라가는 것이 이 은유의 이유이다. 그들은 이런 의미를 이끌어 낸다. 파괴자가 택함받은 백성의 앞에서 올라갔다. 즉 공공연히, 그들의 눈 앞에서. 그러므로 앗수르인들이 온 땅을 황폐화하러 왔다가 사라진 것이 하나님의 역사였음이 분명하다. "파괴자가 사라졌다. 그리고 네 앞에서, 즉 분명하게, 네 눈 앞에서." '요새를 수비하라', 즉 모든 사람이 자기 도시로 돌아가서 보통 하는 것처럼 망을 보라. 나라는 사람 없이 남겨질 것이다. '길을 지키라', 즉 산헤립이 거룩한 도성을 공격하러 왔던 길을 살펴보라. 그 길은 이제 원수들이 없을 것이다. '허리를 굳세게 하라', '이중으로 힘을 강하게 하라', 즉 이전처럼 느슨해지지 말고 용감하게 서라. 너를 두렵게 할 자가 아무도 없기 때문이다.

그러나 다른 이들은 다른 관점을 취하여 말한다. 파괴자가 올라왔다, 즉 산헤립이 왔다. 그리고 그 다음에 나오는 것은 위협을 일으키기 위한 것이었다고 그들은 생각한다. "지금 포위되어 있는 동안 요새를 지키라, 너희의 모든 방어선을 강화하기에 신중하라. 그러나 이 모든 것은 아무 소용이 없을 것이다. 왜? 하나님이 이스라엘의 교만을 야곱의 교만처럼 없애셨기 때문이다." 이것이 두 번째 설명이다.

또 다른 이들은 선지자가 여기서 앗수르인들에게 말하고 있으며, 그들의 제국이 제거된 느부갓네살이 여기서 파괴자라고 불린다고 생각한다. 이 해석자들에 따르면, 선지자는 이런 방식으로 앗수르인들에게 멸망을 선포한다. "파괴자가 이제 네 앞에 올라오고 있다." 앗수르인들은 많은 지방들에 둘러싸이고 잘 요새화된 도성들을 갖고 있었으므로 그런 위협을 비웃을 수도 있었다. "그러나 기대와 다를 것이다. 파괴자가 너의 앞에 올 것이다. 그리고 아무리 지금 요새들을 지키고, 길들을 주시하며, 원수들에 대한 모든 접근로를 조심스럽게 막으려 해도, 너는 아무것도 이루지 못할 것이다. 허리를 아무리 강하게 하고 능력을 아무리 늘려도, 이것들은 쓸모없고 헛될 것이다." 이 관점이 받아들여진다면, 그것은 앞서 말씀된 것의 확인이 될 것이다. 즉 하나님이 이제 니느웨 도성과 앗수르인들이 소유한 제국을 파멸시키기로 결정하셨다는 것이다. 그들이 필요 이상으로 유다 왕국과 열 지파 모두인 자신의 백성을 낮추었기 때문이다.

원주석

2절 카드 ↗

What is now subjoined has been added, in my view, in reference to what had already taken place, that is that God had taken away the pride of Jacob, as the pride of Israel Some give this rendering, “God has made to returns or to rest;” and they take גאון , gaun, in a good sense, as meaning courage or glory. The sense, according to these, would be, — that God, having routed the army of Sennacherib, or destroyed the Assyrians, would make the ancient glory of his people to return; for both kingdoms had fallen. They then understand this to have been said respecting the restoration of the whole people; and they who translate, “he will make to rest,” think that continual peace is here promised to the Israelites, as well as to the Jews. But, on the contrary, it appears to me, that the Prophet shows, that it was the ripened time for the destruction of the city Nineveh, for God had now humbled his people. He had then taken away the pride of Jacob, as the pride of Israel; that is, God, having first corrected the pride of Israel, had also applied the same remedy to Judah: thus the whole people were humbled, and had left off their extreme height; for גאון , gaun , for the most part, is taken in a bad sense, for haughtiness or pride. This then is the reason why God now declares, that the ruin of Nineveh was nigh at hand; it was so, because the Jews and the Israelites had been sufficiently brought down. This sense is the most suitable. And then for the same purpose is the next clause, — that the emptiers had emptied, that is that robbers had pillaged them, and left nothing to remain for them. There is a passage in Isaiah which corresponds with this, where it is said, — that when the Lord had completed his work on mount Zion and in Jerusalem, he would then turn his vengeance against the Assyrians, ( Isaiah 10:12 :) but why were they not sooner destroyed? Because the Lord designed to employ them for the purpose of chastising the Jews. Until then the whole work of God was completed, that is, until he had so corrected their pride, as wholly to cast it down, it was not his purpose to destroy the Ninevites; but they were at length visited with destruction. The same thing does our Prophet now teach us here, — that Nebuchodonosor would come to demolish Nineveh, when the Lord had taken away the haughtiness of his people. (224) What follows , Ανδ τηεψ ηαςε δεστροψεδ τηειρ σηοοτσ , or their branches, I take metaphorically, because the Israelites, as to outward appearances had been pulled up by the roots; for before the eyes of their enemies they were reduced to nothing, and their very roots were torn ups so that they perceived nothing left. The Lord indeed always preserved a hidden remnant; but this was done beyond the perceptions of men. But what the Prophet says metaphorically of the ruined branches, is to be understood of what was apparent. (224) Drusius confessed that he did not understand this verse. The view given of it by Calvin seems plain, and Marckius has taken the same view of it: but Newcome , as well as Henderson , differ widely, and give a rendering which seems not to comport with the context. It is like that of Drusius, which no doubt made him to say that he did not understand the passage. For Jehovah restoreth the excellency of Jacob As the excellency of Israel. In this connection, this can have no meaning. The version of Henderson is the same, only he puts the verb in the future tense. The verb שב has the meaning of turning away, as well as of restoring, and Marckius renders it avertit , he turned away. Then גאון , rising, swelling, elatio , is more commonly taken in a bad than in a good sense, as meaning pride, haughtiness. The latter part of the verse sets before us distinctly the means which had been adopted to take away this pride. The passage is evidently parenthetic. — Ed. return to ' Top of Page ' <a name="verse-3" class="com-number"

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절 (explains)

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이제 덧붙여진 것은, 내 관점에서는, 이미 일어난 일에 대한 언급으로 추가된 것이다. 즉 하나님께서 이스라엘의 교만처럼 야곱의 교만을 없애셨다는 것이다. 어떤 이들은 "하나님이 돌아오게 하셨다" 또는 "쉬게 하셨다"고 번역하며, '가온(גאון)'을 용기나 영광이라는 좋은 의미로 취한다. 이 이들의 의미는 이러하다. 하나님이 산헤립의 군대를 격퇴하거나 앗수르인들을 파멸하심으로써 자신의 백성의 오랜 영광을 되돌려 주실 것이다. 두 왕국이 모두 무너졌기 때문이다. "그분이 쉬게 하실 것이다"로 번역하는 자들은 이스라엘 사람들과 유대인들에게 지속적인 평화가 약속된 것으로 생각한다. 그러나 반대로 선지자는 니느웨 도성의 파멸이 때가 무르익었음을 보여 준다고 내게는 보인다. 하나님이 자신의 백성을 이미 낮추셨기 때문이다. 그분은 야곱의 교만을 없애셨다, 이스라엘의 교만처럼. 즉 온 백성이 낮추어지고 극도의 높음을 버렸다. '가온'은 대부분의 경우 나쁜 의미로, 오만이나 교만으로 취해지기 때문이다. 이것이 하나님이 이제 니느웨의 멸망이 가까웠다고 선언하시는 이유이다. 유대인들과 이스라엘 사람들이 충분히 낮추어졌기 때문이다.

그 다음 절도 같은 목적을 위한 것이다. 탕진하는 자들이 그들을 탕진하였고 포도나무 가지들을 망쳤다. 이것은 강도들이 그들을 약탈하고 아무것도 남기지 않았다는 것이다. 이것과 상응하는 이사야의 구절이 있다. 주님이 시온 산과 예루살렘에서 자신의 역사를 마치시면 그 다음에 앗수르인들을 향해 복수하실 것임이 거기서 말씀된다(이사야 10:12). 그러나 왜 그들이 더 일찍 파멸되지 않았는가? 주님이 유대인들을 징벌하기 위해 그들을 사용하시려 했기 때문이다. 그러므로 온 하나님의 역사가 완성될 때까지, 즉 교만을 이처럼 꺾어 완전히 누르실 때까지, 그분은 니느웨인들을 파멸시키려 하지 않으셨다. 그러나 그들은 결국 파멸을 받았다. 우리의 선지자도 이것을 여기서 가르친다. 느부갓네살이 하나님이 자신의 백성의 오만함을 없애셨을 때 니느웨를 허물러 올 것이라고.

뒤따르는 내용, 즉 그들의 가지나 뻗은 줄기들을 파괴하였다는 것은 이스라엘 사람들이 외견상 뿌리째 뽑혔기 때문에 은유적으로 취하는 것이 내 관점이다. 원수들의 눈에 그들은 아무것도 아닌 것으로 줄었고 그들의 뿌리 자체가 뽑혔기 때문이다. 그러나 주님은 항상 숨겨진 남은 자를 보존하셨다. 이것은 사람들의 인식을 넘어서 이루어졌다. 그러나 선지자가 망가진 가지들에 대해 은유적으로 말하는 것은 외견상 나타난 것에 대해 이해되어야 한다.

원주석

3절 카드 ↗

The Prophet describes here how dreadful the Chaldeans would be when prepared against the Assyrians. He says, The shield of his brave men (225) is made red Some think that their shields were painted red, that blood might not appear; and that the soldiers had on red garments, that they might not be frightened in case they were wounded; and this is what history records of the Lacedemonians. But as the habits of these nations are not much known to us, it is enough for us to know, that their warlike appearance is here described; as though he had said, that the Chaldeans would come against Nineveh with violent and terrible power. Hence he says, that the men of his strength (226) would be clad in scarlet; he refers no doubt to the color of their dress. Some expound this of the Assyrians, and say that their shame is here designated; but this is too strained. The Prophet, I have no doubt, describes here the Chaldeans, and shows that they would be so armed that even their very appearance would put to flight their enemies, that is, the Assyrians. For the same purpose he afterwards adds, With fire of torches , (227) or lamps , is the chariot in the day of his expedition . The word פלדות , peladut, occurs nowhere else; and the Jews think that the letters are inverted, and that it should be לפידות , as this word is afterwards used by the Prophet in the next verse, and in the same sense. It is certainly evident from the context that either torches or lamps are meant by the Prophet. His chariot then is with the fire of lamps, that is, his chariots drive so impetuously that they appear as flames of fire, when wheels roll with such velocity. And the fir-trees, he says, are terrible shaken Some translate, “are inebriated” or, “stunned;” and they apply this to the Assyrians, — that their great men (whom they think are here compared to fir-trees, or are metaphorically designated by them) were stunned through amazement. Astonished then shall be the principal men among the Assyrians; for the very sight of their enemies would render them, as it were, lifeless; for the verb רעל , rol, is taken by some in the sense of infecting with poison, or of stupefying. But their opinion is more correct who think that fir-trees are to be taken for lances, though they do not sufficiently express the meaning of the Prophet; for he means, I have no doubt, that such would be the concussion among the lances, that it would be like that of fir-trees, tossed here and there in the forest. For lances, we know, are made of fir-trees, because it is a light wood and flexible, as when any one says in our language, les lances branslent. The lances then trembled, or shook in the hands of the soldiers, as fir-trees shake. Thus we see that the Prophet here continues to describe the terrible appearance of the Chaldeans. Let us go on — (225) גבוריהו , of his heroes, — “ heroum .” — Dathius. (226) אנשי - חיל , men of war, — “warriors,” Henderson; “the valiant men.” — Newcome. (227) The most satisfactory explanation of this word is what is offered by Parkhurst, and adopted by Henderson. He says that פלד , in Arabic, is to cut, or cut in pieces, and that פלדות may have been the scythes or cutting instruments with which the chariots were armed. Then in eight or nine MSS. The ב , beth, before אש , is כ , caph. If this reading be adopted, and the poetical singular number be retained as to the word chariot, the clause may be thus translated: — Like fire are the scythes of the chariot, In the day of his preparation. To which shall be added the line which follows, — And the fir-trees (spears) tremulously shake. Fir-trees are rendered “cypresses” by Henderson; and Newcome, following the Septuagint, changes to the word into what signifies “horsemen.” The figure is bold, but it is no unusual thing in poetry to call an instrument by the name of the material of which it is made. — Ed. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

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선지자는 여기서 갈대아인들이 앗수르인들을 향해 준비했을 때 얼마나 두려웠는지를 묘사한다. "그의 용사들의 방패가 붉게 되었다." 어떤 이들은 방패들이 피가 보이지 않도록 붉게 칠해졌다고 생각한다. 그리고 병사들은 부상당해도 무섭지 않도록 붉은 옷을 입었다고 한다. 이것은 역사가 라케다이몬인들에 대해 기록하는 바이다. 그러나 이 민족들의 풍습이 우리에게 그리 잘 알려져 있지 않으므로, 선지자가 여기서 그들의 전쟁의 외모를 묘사한다는 것만 아는 것으로 충분하다. 마치 그가 갈대아인들이 심지어 그들의 외모만으로도 원수들을 쫓아 버릴 만한 맹렬하고 두려운 능력을 갖추고 니느웨를 향해 올 것이라고 말하는 것처럼. 그러므로 그는 강한 자들이 진홍 옷을 입을 것이라고 말한다. 의심할 여지 없이 그들의 옷 색깔을 언급한다.

같은 목적으로 이어서 덧붙인다. "그 출동하는 날에 그 병거의 쇠가 불 같이 빛나며." 히브리어 '펠라두트(פלדות)'는 어디에도 나타나지 않는다. 유대인들은 글자들이 바뀌었다고 생각하여, 그것이 선지자가 다음 절에서 같은 의미로 사용하는 '라피도트(לפידות)'여야 한다고 한다. 문맥에서 선지자가 횃불이나 등잔을 의미함이 충분히 분명하다. 그의 병거는 등잔의 불처럼 이며, 즉 그의 병거들이 바퀴들이 이처럼 빠르게 굴러갈 때 불꽃처럼 보이도록 맹렬하게 달린다. "그리고 잣나무 창들이 두렵게 흔들린다." 어떤 이들은 "취하게 하거나 마비시킨다"고 번역하며 앗수르인들에게 적용한다. 그들의 위대한 자들이 원수들의 바로 그 광경으로 말 그대로 생명을 잃게 될 것이라고 생각한다. 히브리어 '라알(רעל)'은 어떤 이들에게는 독을 놓거나 마비시킨다는 의미로 취해진다. 그러나 잣나무들을 창들로 취하는 이들의 의견이 더 정확하다. 선지자가 숲에서 이리저리 던져지는 잣나무들처럼 창들 사이의 충격이 이러할 것임을 의미하기 때문이다. 잣나무들로 창들을 만드는데, 가볍고 유연한 나무이기 때문이다. 마치 프랑스어로 '창들이 흔들린다(les lances branslent)'고 하는 것처럼. 그러므로 창들이 병사들의 손에서 잣나무들이 흔들리듯 흔들리거나 진동하였다. 이처럼 선지자가 갈대아인들의 두려운 외모를 계속 묘사함을 우리는 본다.

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He still goes on with the same subject, — that they shall be furious in the streets that is, that they shall he so turbulent, as though they were out of their minds: as furious men are wont to be who are impetuously carried away beyond all reason and moderation, so shall they also become mad in their tumult. He then says, They shall hasten . The verb is derived from the hips; for he who hastens shakes the hips, and moves them with a quick motion; and if it be lawful to coin a word, it is, they shall hip; Ils remueront les hanches. This is what the Prophet meant. And then, Their appearance (228) shall be as lamps . He refers here to the chariots. They shall then be like lamps; that is they shall dazzle the eyes of beholders with their brightness. All these things are intended to set forth what is terrific. He says also, as lightning they shall run here and there. In short, he intimates, that the impetuosity of the Chaldeans would be so violent as to surpass what is commonly witnessed among men, that it would be, as it were, a species of fury and madness sent down from above. Thus, then, they were to be like lightning and flames of fire, that they might exceed every thing human. But these forms of speech, though they are hyperbolical, were not yet used without reason; for we may easily conjecture how great was then the security of the city Nineveh, and how incredible was the event of its ruin. That monarchy was then preeminent over every other in the whole world, and no one could have thought that it could ever be assailed. Since then it was difficult to persuade the Jews that ruin was nigh the Assyrians, it was necessary for the Prophet to accumulate these various forms of expressions, by which he sets forth the power of God in the destruction of the Assyrians. It afterwards follows — (228) מראיהן , three MSS. Have the masculine suffix הם — Ed. return to ' Top of Page ' <a name="verse-5" class="com-number"

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그는 여전히 같은 주제를 계속한다. 그들이 거리들에서 미쳐 날뛸 것이다. 즉 그들이 이성과 적도를 넘어 마치 제정신이 아닌 것처럼 소란스러울 것이다. 미친 사람들이 아무 이유도 적도도 없이 충동적으로 휩쓸리듯이, 그들도 그 소란 속에서 미쳐 날뛸 것이다. 그는 이어서 말한다. "그들이 서두를 것이다." 동사는 엉덩이에서 파생되었다. 서두르는 자는 엉덩이를 흔들며 빠르게 움직이기 때문이다. 그리고 새로운 말을 만들 수 있다면, '그들이 엉덩이를 흔들 것이다(they shall hip)'이다. 이것이 선지자가 의미하는 것이다.

그는 또한 말한다. "그것들의 외모가 등잔 같을 것이다." 그는 여기서 병거들을 가리킨다. 그것들은 등잔들처럼 될 것이다. 즉 그것들의 빛남으로 바라보는 자들의 눈을 부시게 할 것이다. 이 모든 것들은 두려운 것을 드러내기 위한 것이다. 그는 또한 "번개처럼 그것들이 이리저리 달릴 것이다"라고 말한다. 요컨대 갈대아인들의 맹렬함이 사람들 사이에서 일반적으로 목격되는 것을 훨씬 넘어서서, 마치 일종의 위에서 내려온 광기와 분노 같을 것임을 암시한다. 이처럼 그것들은 번개와 불꽃 같아서, 모든 인간적인 것을 초월할 것이었다.

그러나 이 표현들은 과장이지만 이유 없이 사용된 것이 아니다. 니느웨 도성의 당시 안전이 얼마나 컸고 그 멸망의 사건이 얼마나 믿기 어려웠는지 쉽게 추측할 수 있다. 그 왕권은 당시 온 세상의 모든 것에서 가장 탁월하였고, 아무도 그것이 공격받을 수 있다고 생각하지 못했다. 그러므로 앗수르인들의 파멸이 임박했다고 유대인들을 설득하는 것이 어려웠으므로, 선지자가 하나님의 능력을 앗수르인들의 파멸 안에서 표현하는 이 다양한 표현들을 축적할 필요가 있었다.

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Some interpreters explain this also of the Chaldeans: The king of Babylon then shall remember his mighty men; that is, shall recount his forces and whatever strength he will have under his power; all this he will collect to make war with Nineveh and the Assyrians. Others think that there is here a transposition in the words, (which is too strained,) “Mighty men shall remember,” as though it were a change of number. But I take the words of the Prophet simply as they are, — that he will remember mighty men: but this, as I think, refers to the Assyrians. He then, that is, either the king of Nineveh, or the people, will remember the mighty men; that is, he will gather from every quarter his forces and will omit nothing which may avail for defense; as it is usually done in great danger and in extremities: for they were noted then as warlike men; and every one who had any skill, every one who was endued with courage, every one who was trained up in arms, all these were mustered, that they might give help. So then the Prophet says, that such would be the dread in the land of Assyria, that they would collect together whatever force they had, to defend themselves against their enemies. The king then shall remember his mighty men, that is, he will muster all the subsidies within his reach. Then he says, They shall stumble in their march; that is, the mighty men, when gathered, shall tremble and stumble like the blind: and this will be occasioned by fear; so that like men astounded, they will move to and fro, and have no certain footing. The Prophet then declares here two things, that the Assyrians would be diligent in gathering forces to repel the assault of their enemies, — but that yet they would effect nothing, for trembling would seize the minds of all, so that mighty men would stumble in their marches. They shall stumble, and then it is said, they shall hasten to its wall, that is, they shall ascend the wall; and it is added, Prepared shall be the covering, as it is usual in defending cities. Some apply this to the Chaldeans; prepared shall be the covering, that is, when they shall come to the wall. It was indeed usual, as it is well known from histories, for those who approached a wall to defend themselves either with turrets or hurdles. But the Prophet, I doubt not, intimates, that the Assyrians would come with great trembling to meet their enemies, but without any success. However then they might defend themselves, their enemies would yet prevail. (229) He therefore subjoins — (229) This verse is applied by Grotius and Newcome to the Babylonian and not to the Assyrian king. The last clause seems to favor this opinion, but the second, the other. To render יכשלו as a Hiphil, “They cast down,” without an objective case, cannot be approved; but they may have been said to “stumble,” as the word means, from their great haste, afterwards mentioned. Piscator, Marckius, and Henderson, agree in the view given here. — Ed. return to ' Top of Page ' <a name="verse-6" class="com-number"

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어떤 해석자들은 이것도 갈대아인들에 대해 설명한다. "바벨론 왕이 자신의 용사들을 기억할 것이다." 즉 자신의 능력과 자신의 권한 아래 있는 모든 힘을 헤아릴 것이다. 이 모든 것을 모아 니느웨와 앗수르인들과 전쟁을 일으킬 것이다. 다른 이들은 단어들에 위치 변경이 있다고 생각하는데, 그것은 지나치게 억지스럽다. "용사들이 기억할 것이다"는 숫자 변화인 것처럼. 그러나 나는 선지자의 말씀을 단순히 그대로 취하여 그가 용사들을 기억할 것이라고 한다. 내 생각에 이것은 앗수르인들에 대한 것이다.

그는 즉 니느웨 왕이나 백성이 용사들을 기억할 것이라고 한다. 즉 모든 곳에서 자신의 힘을 모아 방어에 도움이 될 수 있는 어떤 것도 빠뜨리지 않을 것이다. 큰 위험과 극단적인 상황에서 보통 그렇게 하는 것처럼. 그들은 전쟁 기술에서 탁월했기 때문이다. 그리고 어떤 기술을 가진 자, 용기를 가진 자, 무장 훈련을 받은 자, 이 모든 자들이 도움을 주도록 소집될 것이다. 그러므로 선지자는 앗수르 안에 있는 두려움이 이처럼 커서 자신들이 가진 모든 힘을 원수들에 대항하는 방어를 위해 모을 것이라고 말한다. "왕이 자신의 용사들을 기억할 것이다." 즉 손 안에 있는 모든 지원들을 소집할 것이다.

그는 이어서 말한다. "그들이 행진 중에 넘어질 것이다." 즉 모인 용사들이 눈 먼 자들처럼 비틀거리고 넘어질 것이다. 이것은 두려움에서 비롯될 것이다. 그래서 마비된 것처럼 이리저리 움직이며 확실한 발판이 없을 것이다. 선지자는 여기서 두 가지를 선언한다. 앗수르인들이 원수들의 공격을 격퇴하기 위해 부지런히 힘을 모을 것이다. 그러나 아무 소용이 없을 것이다. 모든 이들의 마음에 떨림이 임하여 용사들도 행진 중에 넘어질 것이기 때문이다. "그들이 넘어지다가 성벽에 서두를 것이다." 즉 성벽에 오를 것이다. "보호물이 준비될 것이다." 도성들을 방어할 때 관례대로이다. 어떤 이들은 이것을 갈대아인들에게 적용한다. 보호물이 준비될 것이다, 즉 그들이 성벽에 왔을 때. 성벽에 접근하는 자들이 망대나 울타리로 자신들을 보호하는 것은 역사에서 잘 알려진 것처럼 예전부터 관례였다. 그러나 선지자는 의심할 여지 없이 앗수르인들이 큰 떨림으로 원수들에 맞서 싸우러 나아갈 것이지만 아무 성과도 없을 것임을 암시한다. 그들이 어떻게 자신들을 방어하더라도, 원수들이 우위를 점할 것이다.

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By the gates of the rivers the Prophet means that part of the city which was most fortified by the river Tigris; for the Tigris flowed close by the city. As then the Tigris was like the strongest defense, (for we know it to have been a most rapid river,) the Prophet ridicules the confidence of the Ninevites, who thought that the access of enemies could be wholly prevented in that part where the Tigris flowed. The gates then of the rivers are opened; that is, your river shall not prevent your enemies from breaking through and penetrating into your city. We hence see, that the Prophet removes all the hindrances which might have seemed available to keep off enemies; and he did so, not so much for the sake of Nineveh as for the sake of his chosen people, that the Israelites and Jews might know, that that city was no less in the power of God than any other; for God can no less easily pass through rivers than go along the plain, where there is no obstacle. We now see why the Prophet says, that the gates of the rivers were opened: and then he adds, The palace is dissolved; that is, there will be no impediment to prevent the approach of enemies; for all the fortresses will melt away, and that of themselves, as though they were walls of paper, and the stones, as though they were water. He afterwards adds — return to ' Top of Page ' <a name="verse-7" class="com-number"

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강들의 성문들이라는 것으로 선지자는 티그리스 강이 가장 가까이 흐르는 성읍의 그 부분을 의미한다. 티그리스 강은 도성 바로 옆으로 흘렀다. 그러므로 티그리스가 가장 강력한 방어선 역할을 하였으므로, 선지자는 니느웨인들의 자신감을 비웃는다. 그들은 티그리스가 흐르는 그 방면에서 원수들의 접근이 완전히 막힐 수 있다고 생각했다. "강들의 성문들이 열린다." 즉 너희의 강이 원수들이 뚫고 들어와 너희 도성에 침투하는 것을 막지 못할 것이다. 이처럼 선지자가 원수들을 막을 수 있었을 모든 방해물들을 제거함을 우리는 본다. 이것은 니느웨를 위해서라기보다 택함받은 백성을 위해 한 것이었다. 이스라엘 사람들과 유대인들이 그 도성이 다른 도성보다 하나님의 능력 안에서 덜하지 않음을 알게 하기 위해서이다. 하나님은 강들을 통해서도 평지로 걷는 것처럼 쉽게 통과하실 수 있기 때문이다.

이제 우리는 선지자가 왜 강들의 성문들이 열렸다고 말하는지 안다. 그는 이어서 덧붙인다. "궁이 무너질 것이다." 즉 원수들이 오는 것을 막는 어떤 방해물도 없을 것이다. 모든 요새들이 마치 종이 벽처럼, 돌들이 마치 물처럼 스스로 사라질 것이기 때문이다.

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There is some ambiguity in these words, and many interpreters think that הצב , estab, to be the name of the queen. The queen then they say, of the name of הצב , estab , is drawn away into exile; she is bidden to ascend, that she might migrate to a hostile land. But this view is too strained; nor was there any reason to suppose the word to be a proper name, except that there was a wish to say something, and that there was no other conjecture more probable. But I regard their opinion more correct, who refer this to the state of the kingdom; and there is here, I have no doubt, a personification, which is evident if we attend to the meaning. If any one prefers to regard the queen as intended, it would yet be better to take הצב , estab, in its proper and real meaning, — that the queen, previously hid in her palace, and hardly able, through being so delicate, to move a step, — that she was brought forth to the light; for גלה , gele, means to uncover, and also to cast out. If we render it, was made manifest, the Prophet alludes to hiding-places, and means that the queen did not go forth to the light, but was like delicate women who keep themselves within their chambers: but if we render it, Who is drawn forth into exile, it would be more suitable to one who was previously fixed in her dwelling. The word comes from יצב , itsab , to stand; but it is here in Hophal, הוצב , eustab, : it then signifies one who was before fixed and firmly settled, that is, in her concealment; she is drawn, he says, into exile. If then any one chooses to refer this to the person of the queen, the most suitable meaning would be, — that the queen, who before sat in the midst of her pleasures, shall be violently drawn into exile, and carried away to another country. And it is probable that the Prophet speaks of the queen, because it immediately follows, Her handmaids lead her as with the voice of doves, and smite on their breasts; that is, her maids, who before flattered her, shall laments and with sighing and tears, and mourning, shall lead away, as a captive, their own mistress. Thus the context would harmonize. But, as I have said, their opinion seems right, who think that under the person of a woman the state of the kingdom is here described. She then, who before stood, or remained fixed, shall be drawn into captivity; or she, who before sat at leisure, shall be discovered; that is, she shall no more lie hid as hitherto in her retirement, but shall be forced to come abroad. And then, she shall ascend; that is, vanish away, for the verb is to be here taken metaphorically; she shall then vanish away, or be reduced to nothing. And as the Prophet sets a woman here before us, what follows agrees with this idea, — Her handmaids shall weep and imitate the doves in their moaning; that is, the whole people shall bewail the fate of the kingdom, when things shall be so changed, as when handmaids lead forth their own mistress, who had been before nourished in the greatest delicacies. (230) Now this accumulation of words was by no means in vain; for it was necessary to confirm, by many words, the faith of the Israelites and of the Jews respecting the near approach of the destruction of the city Nineveh, which would have been otherwise incredible; and of this we can easily form a judgment by our own experience. If any one at this day were to speak of mighty kings, whose splendor amazes the whole world, — if any one were to announce the ruin of the kingdom of one of them, it would appear like a fable. This then is the reason why the Prophet, by so many figures, sets forth an event which might have been expressed in few words, and confirms it by so many forms of speech, and even by such as are hyperbolical. He at length subjoins — (230) Various have been the opinions respecting the construction of this verse. The Rabbins have generally considered the first word as the name of the queen of Nineveh: but this opinion has been adopted but by a few. Newcome joins the word with the last verse, and changes it into מצב , on no authority but that of conjecture, and renders it “fortress.” What Henderson has adopted seems the best: he also joins it to the last verse, but makes no change in it, only he gives the ו an adversative meaning, which it often has. The evident gender, as he rightly says, of הצב proves its connection with the former verse, it being masculine, while the verbs in this verse are feminines. His version of the two verses is the following, — 7. The floodgates are opened, And the palace is dissolved, Though firmly established. 8. She is made bare, she is carried up, While her handmaids moan like doves, And smite upon their hearts. With the exception of the word הצב , this version is liable to several objections. The verb גלה is often used in Kal intransitively, “is removed;” and this meaning enables us better to understand that of the next verb, “she is made to ascend,” that is, into captivity, even into Babylon, the seat of empire, being ever considered as the highest place. מנהגות is a word which in some form or another often occurs in Hebrew, and has never the meaning here given to it. Here it is a participle in Hophal, and “carried away” is its evident meaning, and is rendered ηγοντο , led away, by the Septuagint. “Like,” or, as “the voice of doves,” are literally the words which follow this verb. However connected, they must be considered as elliptical — “as with the voice, or, with a voice as that of doves.” They might then be construed with the next line. The whole verse would then be this, — She is removed, she is made to ascend; Yea, her handmaids are led away, Who with a voice as that of doves, tabor on their breasts. They were accompanying the tabering with a voice like that of doves. “Tabor” is literally the original, and “on their breasts” is an English idiom, as “on their hearts” is a Hebrew idiom. — Ed. return to ' Top of Page ' <a name="verse-8" class="com-number"

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bible-text/nam-2-7

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이 말씀에는 어떤 모호함이 있다. 많은 해석자들은 '히짜브(הצב)'를 왕비의 이름으로 생각한다. 이름 '히짜브'의 왕비가 포로로 끌려간다. 그녀는 이방 땅으로 이주하도록 오르라는 명령을 받는다. 그러나 이 관점은 너무 억지스럽다. 그리고 그 단어를 고유명사로 가정할 이유가 없었다. 다른 더 그럴듯한 추측이 없었기 때문이다. 그러나 나는 왕국의 상태를 가리킨다고 생각하는 이들의 의견이 더 정확하다고 본다. 여기서 의인화가 있다. 그것은 문맥에 주의를 기울이면 분명하다. 어떤 이가 왕비가 의도된다고 생각한다면, '히짜브'를 그것의 본래적이고 실제적인 의미로 취하는 것이 더 나을 것이다. 왕비는 이전에 자신의 궁전에 숨겨져 있었고, 너무나 섬세하여 간신히 한 발짝도 움직일 수 없었다. 그러나 그녀가 빛 앞으로 나왔다. 히브리어 '갈라(גלה)'는 덮개를 벗기다는 뜻도 있고, 내쫓다는 뜻도 있다. '드러나다'고 번역하면 선지자는 숨는 장소들을 암시하고, 왕비는 빛으로 나오지 않고 마치 자기 방 안에 머무는 섬세한 여성들처럼 빛을 가린다는 것을 의미한다. '포로로 끌려나가다'고 번역하면 이전에 자기 거처에 굳건히 자리 잡고 있던 자에게 더 적합할 것이다.

히브리어 '이짜브(יצב)'는 서다이다. 그러나 여기서는 호팔형 '후짜브(הוצב)'이다. 그러므로 이전에 굳건히 자리 잡고 있던 자, 즉 자신의 은신처에 있던 자가 포로로 끌려나가거나 다른 나라로 실려간다는 의미이다. 어떤 이가 이것을 왕비에게 연결하기를 원한다면, 가장 적합한 의미는 이전에 자신의 쾌락들 가운데 앉아 있던 왕비가 폭력적으로 포로로 끌려 다른 나라로 실려갈 것이라는 것이다. 그리고 선지자가 왕비에 대해 말하는 것이 개연성 있다. 왜냐하면 즉시 뒤따르는 것이기 때문이다. "그녀의 몸종들이 비둘기 소리처럼 그녀를 이끌며 가슴을 칩니다." 즉 이전에 그녀를 아첨하던 몸종들이 울부짖고 눈물과 슬픔으로 자신들의 여주인을 포로로 이끌어 갈 것이다. 이처럼 문맥이 조화를 이룰 것이다.

그러나 내가 말한 바와 같이, 한 여인의 인격 아래 왕국의 상태가 묘사된다고 생각하는 이들의 의견이 옳은 것 같다. 그러므로 이전에 자리 잡고 있던 그녀 또는 이전에 여유롭게 앉아 있던 그녀가 포로로 끌려갈 것이다. 또는 드러날 것이다. 즉 지금처럼 은신처에 더 이상 숨겨져 있지 않을 것이며, 공개적으로 나오도록 강요받을 것이다. 그리고 선지자가 여기서 여인을 제시하므로, 뒤따르는 것이 이 생각에 맞는다. 몸종들이 비둘기처럼 울고 신음할 것이다. 즉 온 백성이 왕국의 운명을 슬퍼할 것이다. 가장 큰 사치 속에서 길러진 자신들의 여주인을 몸종들이 인도할 때처럼 상황이 이처럼 변할 것이기 때문이다.

그리고 말씀들의 이 축적은 결코 쓸데없는 것이 아니었다. 그렇지 않으면 믿기 어려웠을 니느웨 도성의 임박한 파멸에 대한 이스라엘 사람들과 유대인들의 신뢰를 많은 말씀으로 확인하는 것이 필요했기 때문이다. 우리는 우리 자신의 경험으로 이것을 쉽게 판단할 수 있다. 만약 오늘날 누군가가 온 세상을 놀라게 하는 웅장함을 지닌 강력한 왕들에 대해 말하면서 그 중 한 명의 왕국이 멸망할 것이라고 선포한다면, 그것은 우화처럼 보일 것이다. 이것이 선지자가 이처럼 많은 형상들로, 심지어 과장법적인 형상들로도, 적은 말씀으로 표현될 수 있었던 사건을 크게 묘사하고 이처럼 많은 표현 방식으로 확인하는 이유이다.

원주석

8절 카드 ↗

The prophet here anticipates a doubt which might have weakened confidence in his words; for Nineveh not only flourished in power, but it had also confirmed its strength during a long course of time; and antiquity not only adds to the strength of kingdoms, but secures authority to them. As then the imperial power of the city Nineveh was ancient, it might seem to have been perpetual: “Why! Nineveh has ever ruled and possessed the sovereign power in all the east; can it be now shaken, or can its strength be now suddenly subverted? For where there is no beginning, we cannot believe that there will be any end.” And a beginning it had not, according to the common opinion; for we know how the Egyptians also fabled respecting their antiquity; they imagined that their kingdom was five thousand years before the world was made; that is, in numbering their ages they went back nearly five thousand years before the creation. The Ninevites, no doubt, boasted that they had ever been; and as they were fixed in this conceit respecting their antiquity, no one thought that they could ever fail. This is the reason why the Prophet expressly declares, that Nineveh had been like a pool of waters from ancient days; (231) that is, Nineveh had been, as it were, separated from the rest of the world; for where there is a pool, it seems well fortified by its own banks, no one comes into it; when one walks on the land he does not enter into the waters. Thus, then, had Nineveh been in a quiet state not only for a short time, but for many ages. This circumstance shall not, however, prevent God from overturning now its dominion. How much soever, then, Nineveh took pride in the notion of its ancientness, it was yet God’s purpose to destroy it. He says then, They flee: by fleeing, he means, that, though not beaten by their enemies, they would yet be overcome by their own fear. He then intimates, that Nineveh would not only be destroyed by slaughter, but that all the Assyrians would flee away, and despair would deliver them up to their enemies. Hence the Chaldeans would not only be victorious through their courage and the sword, but the Assyrians, distrusting their own forces, would flee away. It afterwards follows, Stand ye, stand ye, and no one regards . Here the Prophet places, as it were, before our eyes, the effect of the dread of which he speaks. He might have given a single narrative, — that though one called them back they would not dare to look behind; and that, thinking that safety alone was in flight, they would pursue their course. The Prophet might have formed this sort of narrative: this he has not done; but he assumes the person of one calling back the fugitives, as though he saw them fleeing away, and tried to bring them back: No one, he says, regards We now see what the Prophet meant. But from this passage we ought to learn that no trust is to be put in the number of men, nor in the defenses and strongholds of cities, nor in ancientness; for when men excel in power, God will hence take occasion to destroy them, inasmuch as pride is almost ever connected with strength. It can hardly be but that men arrogate too much to themselves when they think that they excel in any thing. Thus it happens, that on account of their strength they run headlong into ruin; not that God has any delight, as profane men imagine, when he turns upside down the face of the earth, but because men cannot bear their own success, nor keep themselves within moderate bounds, but many triumph against God: hence it is that human power recoils on the head of those who possess it. The same things must also be said of ancientness: for they who boast of their antiquity, know not for how long a time they have been provoking the wrath of God; for it cannot be otherwise but that abundance of itself generates licentiousness, or that it at least leads to excess; and further, they who are the most powerful are the most daring in corrupting others. Hence the increase at putridity; for men are like the dead when not ruled by the fear of God. A dead body becomes more and more fetid the longer it continues putrifying; and so it is with men. When they have been for a long time sinning, and still continue to sin, the fetidness of their sins increases, and the wrath of God is more and more provoked. There is then no reason why ancientness should deceive us. And if, at any time, we are tempted to think that men are sufficiently fortified by their own strength, or by numerous auxiliaries, or that they are, as it were sacred through their own ancientness, let what is said here come to our minds, — that Nineveh had been like a pool of waters from the ancient days; but that, when it was given up to destruction, it fled away; and that, when their enemies did not rout them, they yet, being driven by their own fear, ran away and would not stop, though one called them to return. (231) The original is in a singular form, מימי היא , “from the days of it,” or, of her. Henderson says, that “it is an antiquated mode of expressing the feminine pronominal affix — the absolute form of the pronoun being retained instead of the fragmental ה .” The verse may be thus rendered: — Though Nineveh has been like a pool of water during her days, Yet they flee; — — “Stand, stand;” But none is looking back. Newcome’s version of the first line is as follows, — And the waters of Nineveh are as a pool of water: And he says, that the pronoun sometimes is at the end of a clause: but it cannot be so considered here, because היא is in regimine with מימי It is to be noticed, that the Prophet throughout represents the whole transaction as an eye-witness, as it had been shown to him in a vision. — Ed. return to ' Top of Page ' <a name="verse-9" class="com-number"

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절 (explains)

bible-text/nam-2-8

Source

선지자는 여기서 믿음을 약하게 할 수 있는 의심을 예상한다. 니느웨는 단지 능력에서만 번성한 것이 아니라 오랜 기간 동안 자신의 힘을 굳혔다. 그리고 오래됨은 왕국들에 힘만 더하는 것이 아니라 권위도 부여한다. 니느웨의 제국 권력이 오래되었으므로 영원한 것처럼 보일 수 있었다. "어찌! 니느웨가 항상 통치하며 동방 전체에서 최고의 권력을 소유하였다. 그것이 이제 흔들리거나 힘이 갑자기 뒤엎힐 수 있는가? 시작이 없는 곳에서 우리는 끝이 있을 것이라고 믿을 수 없다." 그리고 그것이 시작이 없었다는 것은 일반적인 의견에 따른다. 우리는 이집트인들도 자신들의 고대성에 대해 어떻게 꾸며 냈는지 안다. 그들은 세상이 창조되기 오천 년 전에 자신들의 왕국이 있었다고 상상했다. 니느웨인들도 자신들이 항상 있었다고 자랑하였고, 이 자신들의 고대성에 대한 확신에 굳게 박혀 있었으므로 아무도 그들이 실패할 수 있다고 생각하지 못했다.

이것이 선지자가 니느웨가 고대의 날들로부터 물 저수지 같았다고 명시적으로 선언하는 이유이다. 즉 니느웨가 세상의 나머지와 분리된 것처럼 조용한 상태에 있었다. 저수지가 있는 곳에는 자체의 둑으로 잘 요새화된 것처럼 보인다. 아무도 들어오지 않는다. 육지 위를 걸을 때 사람은 물 속으로 들어가지 않는다. 이처럼 니느웨는 짧은 기간이 아니라 많은 시대 동안 조용한 상태에 있었다. 그러나 이것이 하나님이 이제 그 통치를 뒤엎는 것을 막지 못한다. 니느웨가 아무리 자신의 오래됨을 자랑하더라도 하나님의 목적은 그것을 파멸시키는 것이다.

그는 이어서 말한다. "그들이 도망친다." 도망침으로써 그는 원수들에게 패배당하지 않고도 자신들의 두려움으로 이길 것임을 의미한다. 따라서 그는 앗수르인들이 학살로만 파멸되는 것이 아니라, 자신들의 힘을 의심하여 도망쳐 원수들에게 넘겨질 것임을 암시한다. 이어서 "서라, 서라" 하지만 아무도 돌아보지 않는다. 여기서 선지자는 마치 우리 앞에 눈으로 보는 것처럼 도망치는 효과를 묘사한다. 그는 도망치는 자들을 되부르는 한 사람의 인격을 취하여 그들을 돌아서게 하려 한다. "아무도 돌아보지 않는다."

이 구절에서 우리는 사람의 수나 도성의 방어선과 요새나 오래됨을 믿어서는 안 된다는 것을 배워야 한다. 사람들이 어떤 것에서 탁월하다고 생각할 때 하나님이 그것 때문에 그들을 파멸시키실 기회를 갖게 된다. 힘이 오만과 거의 항상 연결되어 있기 때문이다. 어떤 것에서 탁월하다고 생각할 때 사람들이 지나치게 스스로에게 귀속시키지 않기가 거의 불가능하다. 이처럼 힘으로 인해 그들이 멸망으로 돌진한다. 오래됨에 대해서도 같은 말을 해야 한다. 자신들의 고대성을 자랑하는 자들은 얼마나 오랫동안 하나님의 진노를 도발하고 있었는지 모른다. 왜냐하면 그 자체로는 방종을 낳거나 적어도 과도함으로 이어질 수밖에 없기 때문이다.

원주석

9절 카드 ↗

Here the Prophet, as it were, by the command and authority of God, gives up Nineveh to the will of its enemies, that they might spoil and plunder it. Some think that this address is made in the name of a general encouraging his soldiers; but we know that the Prophets assume the person of God, when they thus command any thing with authority; and it is a very emphatical mode of speaking. It is adopted, that we may know that the Prophets pour not forth an empty sound when they speak, but really testify what God here determined to do, and what he in due time will execute. As then we know, that this manner of speaking is common to the Prophets there is no reason to apply this to the person of Nebuchadnezzar or of any other. God then shows here that Nineveh was given up to ruin; and therefore he delivered it into the hands of enemies. It is indeed certain, that the Babylonians, in plundering the city, did not obey God’s command; but yet it is true, that they punished the Assyrians through the secret influence of God: for it was his purpose to visit the Ninevites for the cruelty and avarice for which they had been long notorious, and especially for having exercised unexampled barbarity toward the Jews. This is the reason why God now gives them up to the Babylonians and exposes them to plunder. But as I have spoken at large elsewhere of the secret judgments of God, I shall only briefly observe here, — that God does not command the Babylonians and Chaldeans in order to render them excusable, but shows by his Prophet, that Nineveh was to be destroyed by her enemies, not by chance, but that it was his will to avenge the wrongs done to his people. At the same time, we must bear in mind what we have said elsewhere, — that the Prophets thus speak when the execution is already prepared; for God does not in vain or without reason terrify men, but he afterwards makes it manifest by the effect: as he created the world from nothing by his word, so also by his word he executes and fulfill his judgments. It is then no wonder, that the Prophet does here, as though he ruled the Chaldeans according to his will, thus address them, Take ye away, take ye away But this must be viewed as having a reference to the faithful; for the Babylonians, in plundering the city Nineveh, did not think that they obeyed God, nor did they give to God the praise due for the victory; but the faithful were thus reminded, that all this was done through the secret providence of God, and that it was also a clear, and, as it were, a visible evidence of God’s paternal love towards his Church, when he thus deigned to undertake the cause of his distressed people. It then follows, There is no end of preparations : Some render תכונה , techune, treasure, or hidden wealth, and derive it from כון , cun , which is to prepare; but תכונה , tacune, is almost always taken for a measure. תכנות , tacanut, from תכון , tacun means a sum, for תכש , tacan, is to number or to count; and this meaning suits the passage. (232) But there is no need of laboring much about this word; if we take it simply for place, the meaning would be, that there was no plot of ground in that city which was not as it were a gulf filled up; for it had amassed all the wealth of the nations: and this sense would harmonize well with the subject of the Prophet, — that the soldiers were to plunder until they were satiated; for the place was, as it were, a deep abyss. He afterwards adds, There is glory from every desirable vessel . Those who think מ , mem , a particle of comparison in this place are much mistaken, and misapply the meaning of the Prophet; their rendering is, In comparison with every desirable vessel; but this, as all must see, is very frigid. The Prophet, I have no doubt, declares that the wealth of Nineveh consisted of every desirable vessel; for they had for a long time heaped together immense wealth, and that of every kind. The Hebrews call what is precious a desirable thing; and their vessels we include under the term furniture. We now then perceive what the Prophet means. Some take כבד , cabed, as a participle, and give this version, It is burdened, or adorned, (for it means both,) with every desirable vessel. But the simpler mode of speaking is what we have explained, — that its glory was from every desirable vessel. And here the Prophet condemns what the Assyrians had done in heaping together so much wealth from all quarters; for they had committed indiscriminate plunder, and gathered for themselves all the riches of the nations. They had indeed plundered all their neighbors, yea, and wholly stripped them. The Prophet now shows, in order to expose them to ridicule, that other robbers would be made rich, whom the Lord would raise up against them. The same is said by Isaiah, ‘O thou plunderer, shalt not thou also be exposed to plunder?’ ( Isaiah 33:0 .) So also the Prophet shows in this passage, that men foolishly burn with so much avidity for money, and with so much anxiety heap together great wealth; for God will find out some who in their turn will plunder those who have plundered. It follows— (232) Buxtorf derives the word from כון , to prepare, and Parkhurst from תכן , to regulate, to measure. It is rendered “store” by Newcome and Henderson. What is meant is evidently the vast treasure amassed by the Assyrians. The next words are more variously rendered. Newcome connects the word כבד with “store,” and renders the two lines thus, — And there is no end of the glorious store, Because of all kinds of pleasant vessels. But more consistent with the character of the language, and agreeably to what Dr. Wheeler suggests, is this, — And there is no end to her store, It is more precious than all desirable vessels. The preposition מ , after כבד , may be viewed as the comparative degree. — Ed. return to ' Top of Page ' <a name="verse-10" class="com-number"

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bible-text/nam-2-9

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선지자는 여기서 하나님의 명령과 권위로 말하며 니느웨를 원수들의 의지에 넘겨 그들이 약탈하게 한다. 어떤 이들은 이 말이 자신의 병사들을 격려하는 장군의 이름으로 말해진다고 생각한다. 그러나 선지자들이 하나님의 인격을 취하여 이처럼 권위 있게 어떤 것을 명령한다는 것을 안다. 그리고 이것은 매우 강조적인 표현 방식이다. 선지자들이 말할 때 단순히 공허한 소리를 내는 것이 아니라 하나님이 결정하신 것과 때가 되면 집행하실 것을 실제로 증언한다는 것을 알게 하기 위해 채택된다. 그러므로 선지자들에게 이 표현 방식이 공통적임을 알므로, 이것을 느부갓네살이나 다른 어떤 사람에게 적용할 이유가 없다.

하나님은 여기서 니느웨가 멸망에 넘겨졌음을 보여 준다. 그러므로 그분은 원수들의 손에 그것을 넘겨주어 약탈하게 하신다. 갈대아인들이 도성을 약탈하면서 하나님의 명령에 복종하였다는 것은 확실하지 않다. 그러나 그들이 하나님의 은밀한 영향을 통해 앗수르인들을 징벌하였다는 것은 사실이다. 하나님의 목적이 오랜 잔인함과 탐욕으로 악명 높은 니느웨인들을, 특히 유대인들에게 유례없는 야만성을 행사한 것에 대해 징벌하는 것이었기 때문이다. 이것이 선지자가 하나님의 이름으로 갈대아인들과 앗수르인들에게 명하여 약탈하는 이유이다.

"약탈하라, 약탈하라." 그러나 신실한 자들과 관련하여 이것이 어떻게 이해되어야 하는지 기억해야 한다. 갈대아인들이 니느웨 도성을 약탈하면서 하나님을 복종한다고 생각하지 않았고, 승리에 대해 하나님께 찬양을 드리지도 않았다. 그러나 신실한 자들은 이 모든 것이 하나님의 은밀한 섭리를 통해 이루어졌음을, 그것이 또한 그분이 자신이 고통받는 백성에 대한 부모적 사랑으로 배려하셨다는 분명하고 말하자면 가시적인 증거임을 상기시킴을 받았다.

이어서 따른다. "준비들이 끝이 없다." '테쿠나(תכונה)'는 측량이나 저장으로 번역될 수 있다. 여기서 맥락상 분명히 방대한 앗수르인들이 모아 놓은 보화를 의미한다. 어떤 이들은 '장소'로 단순히 취하면, 그 도성의 어떤 구석도 가득 채운 심연이 아닌 곳이 없었다고 한다. 그것이 모든 나라들의 부를 쌓았기 때문이다. "모든 귀한 기구에서 영광이 있다." 히브리어 '카베드(כבד)'를 어떤 이들은 분사로 취하여 이 번역을 제공한다. "모든 귀한 기구로 무겁다 또는 장식되었다." 그러나 더 단순한 표현 방식은 설명된 것이다. 즉 그 영광이 모든 귀한 기구에서 비롯되었다는 것이다. 그리고 여기서 선지자는 앗수르인들이 모든 곳에서 이처럼 많은 부를 쌓은 것을 정죄한다. 그들이 무절제한 약탈을 저질러 자신들을 위해 모든 나라의 재물을 모았기 때문이다. 선지자는 이제 그들을 비웃기 위해, 이처럼 많은 재물을 모은 다른 강도들이 부유하게 될 것임을 보여 준다. 이사야도 같은 말을 한다. "약탈자여, 너도 약탈당하지 않겠느냐?"(이사야 33장). 선지자도 이 구절에서 사람들이 어리석게도 돈에 이처럼 크게 불타오르고, 이처럼 불안하게 큰 재물을 쌓는다는 것을 보여 준다. 하나님이 자신들의 차례에 쌓은 자들을 약탈할 자들을 찾아내실 것이기 때문이다.

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The Prophet here confirms what the last verse contains; for he shows why he had called the Chaldeans to take away the spoil, — because it was to be so. He did not indeed (as I have already said) command the Chaldeans in such a way as that their obedience to God was praiseworthy: but the Prophet speaks here only of His secret counsel. Though then the Chaldeans knew not that it was God’s decree, yet the Prophet reminds the faithful that the Ninevites, when made naked, suffered punishment for their cruelty, especially for having so hostilely conducted themselves towards the Jews: and hence he declares, that Nineveh is emptied, is emptied, and made naked. (233) By repeating the same word, he intimates the certainty of the event: Emptied, emptied, he says, as when one says in our language, videe et revidee We hence see that by this repetition what the Prophet meant is more distinctly expressed that the faithful might not doubt respecting the event: and then for the same purpose he adds, she is made naked. We now then perceive the Prophet’s design. As in the last verse he shows that he had power given him from above to send armies against Nineveh, and to give up the city to them to be spoiled and plundered; so he now shows that he had not so commanded the Chaldeans, as though they were the legitimate servants of God, and could pretend that they rendered service to Him. He therefore points out for what end he had commanded the Chaldeans to plunder Nineveh; and that was, because God had so decreed; and he had so decreed and commanded, because he would not bear the many wrongs done to his people whom he had taken under his protection. As then Nineveh had so cruelly treated God’s chosen people, it was necessary that the reward she deserved should be repaid to her. But the repetition, which I have noticed, ought to be especially observed; for it teaches us that God’s power is connected with his word, so that he declares nothing inconsiderately or in vain. He then adds, that knees smite together; and every heart is dissolved, or melted, and also, that all loins tremble We hence learn, that there is in men no courage, except as far as God supplies them with vigor. As soon then as He withdraws his Spirit, those who were before the most valiant become faint-hearted, and those who breathed great ferocity are made soft and effeminate: for by the word heart is meant inward boldness or courage; and by the knees and loins the strength of body is to be understood. There is indeed no doubt but the Assyrians, while they ruled, were a very courageous people, as power ever generates boldness; and it is also probable that they were a warlike people, since all their neighbors had been brought under their power. But the Prophet now shows, that there would be no vigor in their hearts, and no strength in their loins, or in any part of their body. The heart, then, he says, is melted And hence we learn how foolishly men boast of their courage, while they seem to be like lions; for God can in a moment so melt their hearts, that they entirely lose all firmness. Then as to external vigor, we see that it is in God’s hand; there will be, he says, a confriction, or the knees will knock one against another, as they do when they tremble. And he says afterwards, And trembling shall be in all loins (234) He at last adds , And the faces of all shall gather blackness The word פארור , parur, some derive from פאר , par ; and so the rendering would be, “all faces shall draw in or withdraw their beauty,” and so also they explain Joel 2:6 , for the sentence there is the same. But they who disapprove of this meaning say, that קבף , kobets, cannot mean to draw in or to withdraw; and so they render the noun, blackness. But this is a strained explanation. פארור , parur , [they say,] does not mean a black color but a pot: when therefore a caldron or a kettle contracts blackness from smoke, it is then called פארור , parur : but in this place these interpreters are constrained to take it metaphorically for that color; which is, as I have said, strained and far-fetched. I am therefore inclined to adopt their opinion who render the sentence, all faces shall withdraw their beauty, or their brightness: but as to the import of the passage, there is little or no difference; let then every one have his free choice. (235) With regard to the Prophet’s design, he evidently means, that the faces of all would be sad, for the Lord would fill their minds and thoughts with dread. The withdrawing then of beauty signifies an outward appearance of sorrow, or paleness, or whatever may appear in the countenance of men, when dejected with grief. In short, the Prophet means, that how much soever the Assyrians might have hitherto raised on high their crests, and breathed great swelling words, and conducted themselves insolently, they would now be dejected; for the Lord would prostrate their courage and melt their strength: he would, by casting down their high spirits, constrain them to undergo shame. This is the import of the whole. It now follows — (233) The three words in Hebrew form a very striking alliteration; and they present another peculiarity, — they increase in length or in syllables, somewhat similar to what follows, — She is made void, and empty, and desolate: or, She is empty, and emptied, and desolated. bwqh wmbwqh wmblqh Buke, umebuke, umebelake. Some consider the words as nouns, but they are evidently participles. — Ed. (234) These three lines are literally as follows, — And the heart is melted, And there is tottering of the knees, And anguish in all loins. The word חלחלה is not trembling, but violent pain, pang, or anguish as that of a woman in travail. — Ed. (235) Parkhurst and others agree with Calvin, as to the construction of this line. The idea adopted seems to have been first suggested by Aben-Ezra, as it appears from Marckius , but was strongly opposed by Kimchi, and on apparently a good ground — the meaning of the verb here used. קבף , as a

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bible-text/nam-2-10

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선지자는 여기서 마지막 절에 담겨 있는 것을 확인한다. 그는 갈대아인들에게 전리품을 가져가도록 명한 이유를 보여 준다. 그것이 그렇게 되어야 했기 때문이다. 그는 실제로 갈대아인들의 복종이 칭찬받을 만한 방식으로 명한 것이 아니었다. 선지자는 여기서 그분의 은밀한 경륜에 대해서만 말한다. 갈대아인들이 그것이 하나님의 명령임을 알지 못하였더라도, 선지자는 신실한 자들에게 니느웨인들이 벌거벗게 되었을 때, 자신들의 잔인함에 대한 징벌을 받았음을, 특히 유대인들에게 이처럼 적대적으로 행동한 것에 대해 받았음을 상기시킨다. 그러므로 선지자는 니느웨가 비어지고, 비어지고, 벌거벗게 되었다고 선언한다. 같은 단어를 반복함으로써 사건의 확실성을 암시한다. "비어지고, 비어지고," 마치 우리 언어에서 '완전히 비워지고 다시 비워지고'라고 말하는 것처럼. 그러므로 이 반복으로 선지자가 의미하는 것이 더 뚜렷이 표현된다. 신실한 자들이 그 사건에 대해 의심하지 않도록. 그리고 같은 목적으로 그는 덧붙인다. "그녀가 벌거벗겨졌다."

그는 이어서 무릎들이 서로 부딪힌다고 덧붙인다. 모든 마음이 녹거나 사라진다. 또한 모든 허리가 떨린다. 이로부터 우리는 하나님이 원하시는 한에서만 사람들 안에 용기가 있다는 것을 배운다. 그분이 자신의 영을 거두시는 순간 이전에 가장 용감했던 자들이 마음이 약해지고 큰 사나움을 내뿜던 자들이 부드럽고 여성적이 된다. 마음이라는 단어로 내면의 담대함이나 용기가 의미된다. 무릎들과 허리들로 몸의 힘이 이해된다. 앗수르인들은 통치하는 동안 매우 용감한 사람들이었음이 의심할 여지 없다. 그러나 선지자는 이제 자신들의 마음 안에 용기도, 허리나 몸의 다른 어떤 부분에도 힘이 없을 것이라고 말한다. "마음이 녹고, 무릎들이 부딪히고, 모든 허리에 떨림이 있을 것이다." 마지막으로 그는 덧붙인다. "모든 얼굴이 검어질 것이다." 히브리어 '파루르(פארור)'를 어떤 이들은 '파아르(פאר)'에서 파생시켜 "모든 얼굴이 그 아름다움을 거두거나 물릴 것이다"로 번역한다. 그리고 요엘 2:6에서도 같이 설명한다. 거기서도 같은 문장이 있다.

이것을 더 단순히 이해하면, 얼굴들의 슬픔이나 창백함이나 또는 사람들의 얼굴에 나타날 수 있는 것이 표현된다. 아름다움을 거두는 것은 슬픔의 외적 나타남을 의미한다. 요컨대 선지자는 앗수르인들의 얼굴이 모두 슬플 것임을 의미한다. 주님이 그들의 마음과 생각들을 두려움으로 가득 채우실 것이기 때문이다. 그러므로 아름다움을 거두는 것은 낙심으로 인한 외적 나타남이나 창백함이나 사람들의 얼굴에 나타나는 것을 의미한다. 요컨대 선지자는 앗수르인들이 지금까지 얼마나 크게 볏을 세우고 큰 말을 내뱉으며 오만하게 행동했더라도, 이제는 낙심할 것임을 의미한다. 주님이 그들의 높은 정신을 낮추시고 힘을 녹이셔서 수치를 당하도록 강요하실 것이기 때문이다.

원주석

11절 카드 ↗

Here the Prophet triumphs over the Assyrians, because they thought that the city Nineveh was remote from every danger: as lions, who fear nothing, when they are in their dens, draw thither their prey in their claws or in their mouths: so also was the case with the Assyrians; thinking themselves safe, while Nineveh flourished, they took the greater liberty to commit plunders everywhere. For Nineveh was not only the receptacle of robbers but was also like a den of lions. And the Prophet more fully expresses the barbarous cruelty of the Assyrians by comparing them to lions, than if he had simply called them lions. We now then see what he means, when he says, Where is the place of lions? And he designedly speaks thus of the Assyrians: for no one ever thought that they could be touched by even the least injury; the fear of them had indeed so seized all men, that of themselves they submitted to the Assyrians. As then no one dared to oppose them, the Prophet says, Where? as though he had said that though all thought it incredible that Nineveh could be overthrown, it would yet thus happen. But he assumes the character of one expressing his astonishment, in order to intimate, that when the Lord should execute such a judgment, it would be a work of wonder, which would fill almost all with amazement. This question then proves that those are very foolish who form a judgment of God’s vengeance, of which the Prophet speaks, according to the appearance of things at the time; for the ruin of Nineveh and of that empire was to be the incomprehensible work of God, and which was to fill all minds with astonishment. He says first, Where is the place of lions? The feminine gender is indeed here used; but all agree that the Prophet speaks of male lions. (236) He then adds , the place of feeding for lions? כפרים , caphrim, mean young lions as we shall hereafter see; and אריות , ariut, are old lions. He afterwards adds, Where אריה , arie came : and then comes לביא , labia , which some render, lioness; but לביא , labia, properly means an old lion; the Prophet, no doubt, uses it in the next verse in the feminine gender for lionesses. I therefore do not deny, but that we may fitly render the terms here, lion and lioness; afterwards, and the whelp of lions, and none terrifying. He then adds, Seize did the lion (the word is אריה , arie ) for his whelps to satiety, that is, sufficiently; and strangle did he for his lionesses, ללבאתיו , lalabatiu . Here no doubt the Prophet means lionesses; there would otherwise be no consistency in the passage. He afterwards says, (236) It is better to retain the gender as it is in Hebrew: and this makes the passage more consistent, and corresponds better with the “feeding-place” in the next line. The recesses of the lionesses and the whelps are here mentioned, and in the next verse is stated what the lions did for them: — 11. Where is the haunt of the lionesses, And the feeding-place, even that for the whelps, Where did go the lion, the lioness, the cub of the lion, And none made them afraid? 12. The lion ravined for the supply of his cubs, And strangled for his lionesses, And filled with ravin his dens, And his haunts by ravining. “The allegory,” says Newcome, “is beyond measure beautiful. Where are the inhabitants of Nineveh, who were strong and rapacious like lions?” — Ed. return to ' Top of Page ' <a name="verse-12" class="com-number"

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bible-text/nam-2-11

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선지자는 여기서 앗수르인들을 의기양양하게 대한다. 그들이 니느웨 도성이 모든 위험에서 멀리 있다고 생각하였기 때문이다. 사자들이 자신들의 굴 안에 있을 때 아무것도 두려워하지 않고, 발톱이나 입으로 먹이를 거기로 끌고 오는 것처럼. 앗수르인들도 마찬가지였다. 니느웨가 번성하는 동안 안전하다고 생각하여, 모든 곳에서 약탈할 더 큰 자유를 취하였다. 니느웨는 강도들의 은신처만이 아니라 사자들의 굴 같았다. 선지자는 그들을 단순히 사자들이라고 부르는 것보다 사자들에 비유함으로써 앗수르인들의 야만적인 잔인함을 더 충분히 표현한다.

우리는 이제 선지자가 "사자들의 굴이 어디 있느냐?"고 말할 때 의미하는 것을 안다. 아무도 감히 그들에게 아주 작은 해도 끼칠 수 없다고 생각하였기 때문이다. 그들에 대한 두려움이 모든 사람을 이처럼 사로잡았으므로, 스스로 앗수르인들에게 복종하였다. 그러므로 아무도 감히 그들에게 맞서지 않았으므로, 선지자는 "어디?"라고 말한다. 마치 이렇게 말하는 것과 같다. "모두가 니느웨가 뒤엎힐 수 없다고 생각하였지만 그래도 그렇게 될 것이다." 그는 놀람을 표현하는 자의 인격을 취하여, 하나님이 그런 심판을 집행하실 때 그것이 경이의 역사여서 거의 모든 이들의 마음을 놀라게 할 것임을 암시한다. 이 질문은 니느웨와 그 제국의 멸망이 하나님의 이해할 수 없는 역사여서 모든 마음을 놀라게 할 것임을 증명한다. 그는 먼저 말한다. "사자들의 굴이 어디에 있느냐?" 여기서 여성형이 사용되었다. 그러나 모두는 선지자가 수사자들에 대해 말한다는 것에 동의한다. 그는 이어서 덧붙인다. "사자들의 먹이터가 어디에 있느냐?" '카피림(כפרים)'은 어린 사자들을 의미하고 '아리오트(אריות)'는 늙은 사자들이다. 그는 이어서 덧붙인다. "사자인 아리에(אריה)가 왔다." 그리고 나서 '라비아(לביא)'가 온다. 어떤 이들은 이것을 암사자로 번역한다. 그러나 '라비아'는 본래 늙은 사자를 의미한다. 선지자는 다음 절에서 분명히 여성형으로 암사자들의 의미로 그것을 사용한다. 그러므로 나는 사자와 암사자로 번역하는 것이 적합하다고 부정하지 않는다.

원주석

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And filled has he with prey his dens and his recesses with ravin; it is the same word with a different termination, טרף , thereph , and טרפה , therephe Now the repetition, made here by the Prophet, of lion, young lion, and lioness, was not without its use; for he meant by this number of words to set forth the extreme ferocity of the Assyrians, while they were dominant. He no doubt compares their kings, their counselors, and their chief men, to lions: and he calls their wives lionesses, and their children he calls young lions or whelps of lions. The sum of the whole is, that Nineveh had so degenerated in its opulence, that all in power were like ferocious wild beasts, destitute of every kind feeling. And I wish that this could have only been said of one city and of one monarchy! But here, as in a mirror, the Prophet represents to us what we at this day observe, and what has always and in all ages been observed in great empires; for here great power exists, there great licentiousness prevails; and when kings and their counselors become once habituated to plunder, there is no end of it; nay, a kind of fury is kindled in their hearts, that they seek nothings else but to devour and to tear in pieces to rend and to strangle. The Prophet indeed wished here to console both the Israelites and the Jews by showing, that the injustice of their enemies would not go unpunished: but at the same time he intended to show how great, even to the end of the world, would be the cruelty of those who would rule tyrannically: and as I have said, experience proves, that there are too many like the Ninevites. It is indeed unquestionable, that the Prophet does not without reason speak so often here of lions and lionesses. Hence he says, “Come thither did the lion, the lioness, and the whelp of the lion.” He means that when justice was sought in that city, it was found to be the den of cruel beasts; for the king had put off all humanity, as well as his counselors; their wives were also like lionesses, and their children and domestics were as young lions or the whelps of lions. And cruelty creeps in, somewhat in this manner: When a king takes to himself too much liberty, his counselors follow him; and then every one follows the common example, as though every thing received as a custom was lawful. This is the representation which the Prophet in these words sets before us; and we with our own eyes see the same things. Then he adds, ‘The lion did tear what sufficed his whelps, and strangled for his lionesses; he filled with prey his dens and his recesses with plunder. He goes on with the same subject, — that the Assyrians heaped for themselves great wealth by unjust spoils, because they had no regard for what was right. The lion, he says, did tear for his whelps: as lions accustom their whelps to plunder, and when they are not grown enough, so as to be able to attack innocent animals, they provide a prey for them, and also bring some to the lionesses; so also, as the Prophet informs us, was the case at Nineveh; the habits of all men were formed for cruelty by the chief men and the magistrates. By the word בדי , bedi , sufficiency, he means not that the Ninevites are satisfied with their prey, for they were insatiable; but it rather refers to the abundance which they had. And he says, that the lion strangled for his lionesses: I wish there were no lionesses to devour at this day; but we see that there are some who surpass their husbands in boldness and cruelty. But the Prophet says here what is natural, — that the lion strangles the prey and gives it afterwards to his lionesses. He then adds, that the Ninevites were not satisfied with daily rapines, as many robbers live for the day; but he says, that their plunder was laid up in store. Hence they filled their secret places and dens with their booty and spoils. Still further, though the Prophet speaks not here so plainly, as we shall see he does in what follows, it is yet certain, that the reason is here given, why God visited the Ninevites with so severe a vengeance, and that was, because they had ceased to be like men, and had degenerated into savage beasts. It follows — return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/nam-2-12

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"사자가 자기 새끼들을 위해 충분히 그것을 찢었고 암사자들을 위해 목을 졸랐다." '테레프(טרף)'와 '테레파(טרפה)', 이 단어는 다른 어미로 같은 단어이다. 선지자의 이 사자, 어린 사자, 암사자의 반복은 쓸데없는 것이 아니었다. 그는 이 많은 단어들로 앗수르인들이 지배하는 동안 극도의 사나움을 나타내려 했다. 선지자는 의심할 여지 없이 왕들을, 그들의 고문들을, 그리고 주요 인물들을 사자들에 비유한다. 그들의 아내들을 암사자들이라고, 자녀들을 어린 사자들이나 사자 새끼들이라고 부른다.

전체의 요지는 이것이다. 니느웨가 번영 속에서 그처럼 타락하여 권세 있는 자들 모두가 사나운 들짐승들처럼 되어 모든 온화한 감정을 잃었다는 것이다. 나는 이것이 단 하나의 도성과 단 하나의 왕권에 대해서만 말해질 수 있었으면 했다. 그러나 우리는 오늘날, 그리고 항상 모든 시대에서 큰 제국들에서 관찰되는 것을 여기서 선지자가 마치 거울 속에서처럼 우리에게 묘사한다. 여기에 큰 권력이 있으면 큰 방종이 생긴다. 왕들과 그들의 고문들이 일단 약탈에 익숙해지면 그 끝이 없다. 아니, 그들의 마음 속에 일종의 광기가 타올라 삼키고 찢고 약탈하고 목 조르는 것만을 추구한다. 선지자는 분명히 여기서 이스라엘 사람들과 유대인들 모두를 그들 원수들의 불의가 처벌받지 않고 넘어가지 않을 것임을 보여 주어 위로하려 했다. 그러나 동시에 세상의 끝까지 폭군적으로 통치하는 자들이 얼마나 잔인할 것인지를 보여 주려 했다.

그러므로 사자가 자기 새끼들을 위해 충분히 그것을 찢었다, 뜻은 '충분히'이다. 그리고 '암사자들을 위해 목을 졸랐다(ללבאתיו, lalabatiu)'고 말한다. 여기서 선지자는 의심할 여지 없이 암사자들을 의미한다. 그렇지 않으면 이 구절에 일관성이 없을 것이다. 그는 이어서 말한다. "그가 먹이로 자신의 굴들을 채우고 자신의 은신처들을 약탈물로." 그는 같은 주제를 계속한다. 앗수르인들이 옳고 그름을 생각하지 않고 부당한 전리품으로 자신들을 위해 큰 재물을 쌓았다는 것이다. "사자가 자기 새끼들을 위해 충분히 그것을 찢었다." 사자들이 새끼들을 약탈에 익숙하게 하고 충분히 크지 않아 결백한 동물들을 공격할 수 없으면, 그것들을 위해 먹이를 마련하고 암사자들에게도 가져오는 것처럼. 선지자도 마찬가지로 니느웨의 관행들이 모두 잔인함을 위해 최고의 지도자들과 행정관들에 의해 형성되었다고 우리에게 알린다.

'베디(בדי)', 즉 충분함이라는 말로 그는 니느웨인들이 먹이에 만족한다는 것을 의미하는 것이 아니다. 그들은 탐욕스럽지 않았기 때문이다. 오히려 그들이 갖고 있는 풍요를 언급한다. 그리고 "암사자들을 위해 목을 졸랐다"고 말한다. 오늘날 남편들보다 더 담대하고 잔인한 암사자들이 없기를 원한다. 그러나 선지자는 여기서 본성의 것을 말한다. 사자가 먹이를 잡아 암사자에게 준다. 그는 이어서 덧붙인다. 니느웨인들이 매일의 강도 행위로 만족하지 않았다고 한다. 많은 강도들이 그날 그날을 위해 사는 것처럼. 그러나 그들의 약탈물이 저장으로 쌓였다고 말한다. 그러므로 그들은 비밀 장소들과 굴들을 자신들의 전리품과 노략물로 채웠다. 하지만 선지자가 다음 구절에서처럼 명확하게 말하지 않더라도, 하나님이 이처럼 가혹한 복수로 니느웨인들을 방문하신 이유가 여기서 주어지고 있음이 확실하다. 그들이 사람과 같기를 그쳐 야만적인 짐승들로 타락하였기 때문이다.

원주석

13절 카드 ↗

To give more effect to what he says, the Prophet introduces God here as the speaker. Behold, he says, I am against thee He has been hitherto, as it were, the herald of God, and in this character gave an authoritative command to the Chaldeans to plunder Nineveh: but when God himself comes forward, and uses not the mouth of man, but declares himself his own decrees, it is much more impressive. This then is the reason why God now openly speaks: Behold, I am, he says, against thee. We understand the emphatical import of the demonstrative particle, Behold; for God, as if awakened from sleep, shows that it will be at length his work, to undertake the cause of his people, and also to punish the world for its wickedness, Behold, I am against thee, he says. We have elsewhere seen a similar mode of speaking; there is therefore no need of dwelling on it here. I will burn, he says, with smoke her chariots Here by smoke some understand a smoky fire; but the Prophet, I think, meant another thing, — that at the first onset God would consume all the chariots of Nineveh; as though he had said, that as soon as the flame burst forth, it would be all over with all the forces of Nineveh; for by chariots he no doubt means all their warlike preparations; and we know that they fought then from chariots: as at this day there are employed in wars horsemen in armor, so there were then chariots. But the Prophet, by taking a part for the whole, includes all warlike forces: I will burn then the chariots (237) — How? By smoke alone, that is as soon as the first flame begins to emerge; for the smoke rises before the fire appears or gathers strength: in short, the Prophet shows that Nineveh would be, as it were, in a moment, reduced to nothing, as soon as it pleased God to avenge its wickedness. He then adds in the third person, And thy young lions shall the sword devour He indeed changes the person here; but the discourse is more striking, when God manifests his wrath in abrupt sentences. He had said, Behold, I am against thee; then, I will burn her chariots, he now hardly deigns to direct his speech to Nineveh; but afterwards he returns to her, and thy young lions shall the sword devour Then God, by speaking thus in broken sentences, more fully expresses the dreadful vengeance which he had determined to execute on the Ninevites. He then says, And I will exterminate from the earth thy prey; that is, it will not now be allowed thee to go on as usual; for I will put a stop to thy inhuman cruelty. Thus prey may be taken for the act itself; or it may be fitly explained of the spoils taken from the nations, for the Ninevites, by their tyrannical ravening, had everywhere plundered; and thus it may be applied to the pillaging of the city. I will then exterminate from the land, that is from thy country, those riches which have been hitherto heaped together as though a lion had been everywhere gathering a prey. And heard no more shall be the voice of thy messengers They who understand מלאכים , melakim, to be messengers, apply the word to the heralds, by whom the Assyrians were wont to proclaim wars on neighboring nations. As then they sent here and there their heralds to announce war, and as their terrible voice sounded everywhere, the words of the Prophet have this meaning given them, — that God would at length produce silence, so that they should not hereafter disturb all their neighboring countries with the clamor of war. But as this explanation is strained, I am inclined to adopt what others think, — that the grinding teeth are here intended. The word is not written, if it be taken for messengers, according to grammar; it is מלאככה , melakke ; there ought not to have been the ה , he at the end, and י , jod, ought to have been inserted before the last letter but one: and if it be deemed as meaning the king, it ought then to have been written מלכך , melkak . All then confess, that the word is not written according to the rule of grammar; and as the Persians call the grinders מלאככה , melakke, we may give this version, which well suits the context, ‘No more shall be heard the sound of grinders.’ For since lions seize the prey with their teeth, (238) and also break the bones, and thus make a great noise when they tear an animal or a man with their teeth, this rendering seems to be the most suitable, Heard no more shall be the sound of teeth, that is, heard shall not be the noise made by thy teeth; for when thou now tearest thy prey, thy teeth make a noise. No more heard then shall the noise from that breaking, or the clashing or the crashing of the teeth. But as to the chief point, this is no matter of importance. The Prophet simply teaches us here that it could not be, but that God would at length restrain tyrants; for though he hides himself for a time, he yet never forgets the groans of those whom he sees to be unjustly afflicted: and particularly when tyrants molest the Church, it is proved here by the Prophet that God will at length be a defender; and hence we ought to consider well these words, Behold, I am against thee For though God addresses these words only to the Assyrians, yet as he points out the reasons why he rises up with so much displeasure against them, they ought to be extended to all tyrants, and to all who exercise cruelty towards distressed and innocent men. But this is more clearly expressed in the following verse. (237) Jerome renders the clause, “ Succendam usque ad fumum — I will burn to smoke” the chariots: and the version of Henderson is the same. But the most natural supposition is, that smoke here is mentioned instead of fire. And so Dathius renders it — “ igni — with fire.” — Ed. (238) The context undoubtedly favors this rendering. The Septuagint has “ τα εργα σοι — thy works,” which cannot consist with the word, “voice,” which precedes, though Newcome, following the Septuagint, renders it, “the fame of thy deeds.” There is but one different reading, except as to points, and that is, מלאככם , “the

Pericope (part_of)

절 (explains)

bible-text/nam-2-13

Source

선지자는 이 말에 더 효과를 주기 위해 여기서 하나님 자신을 말하는 자로 도입한다. "보라, 내가 너를 대적한다." 그는 이제까지 말하자면 하나님의 전령이었고, 이 성격에서 갈대아인들에게 니느웨를 약탈하도록 권위 있게 명하였다. 그러나 하나님 자신이 나오셔서 사람의 입을 사용하지 않고 자신의 경륜들을 직접 선언하시면 훨씬 더 인상적이다. 이것이 하나님이 이제 공개적으로 말씀하시는 이유이다. "보라, 내가 너를 대적한다." 우리는 지시 입자 '보라'의 강조적인 의미를 이해한다. 마치 하나님이 잠에서 깨어나신 것처럼 자신의 백성의 원인을 맡으시고, 또한 그 악함으로 세상을 징벌하실 것이 마침내 자신의 역사가 될 것임을 보여 주신다.

"내가 그녀의 병거들을 연기로 태우리라." 어떤 이들은 연기를 연기 나는 불로 이해한다. 그러나 선지자는 다른 것을 의미한다고 생각한다. 그것은 하나님이 첫 공격으로 니느웨의 모든 병거들을 소멸하실 것이라는 것이다. 마치 처음 불꽃이 솟아오르는 순간 니느웨의 모든 힘이 끝날 것이라는 것처럼. 병거들로 선지자는 의심할 여지 없이 모든 전쟁 준비를 의미한다. 그리고 전체에 대한 부분을 취하여 모든 전쟁 힘을 포함한다. '연기로 태우리라'는 것은 단지 연기만으로, 즉 불꽃이 솟아오르기도 전에 말이다. 선기가 불이 나타나거나 힘을 얻기 전에 솟아오른다. 요컨대 선지자는 하나님이 기뻐하시는 순간 니느웨가 말하자면 순간에 아무것도 아닌 것으로 줄어들 것임을 보여 준다.

그는 이어서 3인칭으로 덧붙인다. "칼이 네 어린 사자들을 삼키리라." 선지자는 여기서 인격을 바꾼다. 그러나 말씀은 갑작스러운 문장으로 더 두드러진다. 그는 "보라, 내가 너를 대적한다"고 말했다. 그리고 나서 "내가 그녀의 병거들을 태우리라"고 말한다. 그는 이제 거의 니느웨에게 직접 말하는 것도 부끄러워하지 않는다. "칼이 네 어린 사자들을 삼키리라." 그러므로 하나님이 이처럼 단편적인 문장으로 말씀하심으로써 니느웨인들에게 내리기로 결정하신 두려운 복수를 더욱 충분히 표현하신다. 그는 이어서 말한다. "땅에서 네 먹이를 없애버리리라." 즉 지금처럼 계속하는 것이 이제 더는 허용되지 않을 것이다. 내가 비인간적인 잔인함에 종지부를 찍을 것이기 때문이다. 이처럼 먹이는 그 행위 자체로 취해질 수 있다. 또는 나라들에서 취한 전리품들에 적합하게 적용될 수 있다. 니느웨인들이 폭압적인 약탈로 어디서나 약탈하고 자신들을 위해 모든 것을 모았기 때문이다. "내가 땅에서, 즉 네 나라에서 없애버리리라." 사자가 어디서나 먹이를 모아 온 것처럼 지금까지 쌓인 그 재물들을. "사신들의 목소리가 다시는 들리지 않으리라." '메라힘(מלאכים)'을 전령으로 이해하는 이들은 그것을 앗수르인들이 이웃 나라들에게 전쟁을 선포하는 관례였던 전령들에게 적용한다. 그들이 자신들의 전령들을 여기저기 보내어 전쟁을 선포하게 하였고, 두려운 목소리가 어디서나 울렸으므로, 선지자의 말씀에 이 의미가 주어진다. 하나님이 마침내 침묵을 가져오셔서 그들이 전쟁의 함성으로 모든 이웃 나라들을 더 이상 어지럽히지 않게 하실 것이라고. 그러나 이 설명이 억지스러우므로, 갈갱이 이빨을 의미한다고 생각하는 이들을 따르는 경향이 있다. 사자들이 이빨로 먹이를 잡고 뼈도 깨므로 그것들을 찢을 때 큰 소음을 낸다는 것이다. 이 번역이 문맥에 더 잘 맞는 것 같다. "네 이빨 소리가 다시는 들리지 않으리라." 즉 네가 지금 먹이를 찢는 이빨 소리가 들리지 않을 것이다.

원주석

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