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주석[칼빈] — 시편 74장 · 성전 파괴 탄식

요약
칼빈 주석 · 섹션 19개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. O God! why hast thou east us off for ever? If this complaint was written when the people were captives in Babylon, although Jeremiah had assigned the 70 th year of their captivity as the period of their deliverance, it is not wonderful that waiting so long was to them a very bitter affliction, that they daily groaned under it, and that so protracted a period seemed to them like an eternity. As to those who were persecuted by the cruelty of Antiochus, they might, not without reason, complain of the wrath of God being perpetual, from their want of information as to any definite time when this persecution would terminate; and especially when they saw the cruelty of their enemies daily increasing without any hope of relief, and that their condition was constantly proceeding from bad to worse. Having been before this greatly reduced by the many disastrous wars, which their neighbors one after another had waged against them, they were now brought almost to the brink of utter destruction. It is to be observed, that the faithful, when persecuted by the heathen nations, lifted up their eyes to God, as if all the evils which they suffered had been inflicted by his hand alone. They were convinced, that had not God been angry with them, the heathen nations would not have been permitted to take such license in injuring them. Being persuaded, then, that they were not encountering merely the opposition of flesh and blood, but that they were afflicted by the just judgment of God, they direct their thoughts to the true cause of all their calamities, which was, that God, under whose favor they had formerly lived prosperous and happy, had cast them off, and deigned no longer to account them as his flock. The verb זנה , zanach, signifies to reject and detest, and sometimes also to withdraw one’s self to a distance. It is of no great moment in which of these senses it is here taken. We may consider the amount of what is stated as simply this, that whenever we are visited with adversities, these are not the arrows of fortune thrown against us at a venture, but the scourges or rods of God which, in his secret and mysterious providence, he prepares and makes use of for chastising our sins. Casting off and anger must here be referred to the apprehension or judgment of the flesh. Properly speaking, God is not angry with his elect, whose diseases he cures by afflictions as it were by medicines; but as the chastisements which we experience powerfully tend to produce in our minds apprehensions of his wrath, the Holy Spirit, by the word anger, admonishes the faithful to acknowledge their guilt in the presence of infinite purity. When, therefore, God executes his vengeance upon us, it is our duty seriously to reflect on what we have deserved, and to consider, that although He is not subject to the emotions of anger, yet it is not owing to us, who have grievously offended him by our sins, that his anger is not kindled against us. Moreover, his people, as a plea for obtaining mercy, flee to the remembrance of the covenant by which they were adopted to be his children. In calling themselves the flock of God’s pastures, they magnify his free choice of them by which they were separated from the Gentiles. This they express more plainly in the following verse. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-74-1

Source

1. **하나님이여, 어찌하여 우리를 영원히 버리시나이까?** 만약 이 탄식이 백성이 바벨론에서 포로로 잡혀 있을 때 기록된 것이라면, 비록 예레미야가 그들의 포로생활의 종식 시기로 70년을 예정하였다 하더라도, 그토록 오랜 기간을 기다리는 것이 그들에게 매우 쓴 고통이었고, 그들이 날마다 그 아래 신음했으며, 그토록 오랜 기간이 그들에게 영원처럼 느껴졌던 것은 이상한 일이 아니다. 안티오쿠스의 잔인함으로 박해를 받던 자들의 경우, 이 박해가 언제 끝날지 정해진 시간에 대한 정보가 없어, 하나님의 진노가 영구적이라고 불평하는 것은 무리가 아니었다. 특히 원수들의 잔인함이 아무런 구원의 희망도 없이 날마다 더해가고, 그들의 처지가 계속 악화될 때 더욱 그러하였다. 그들은 이미 이전에 여러 재앙적인 전쟁들로 크게 축소되어 있었는데, 이웃 나라들이 차례로 그들과 전쟁을 벌였고, 이제는 완전한 파멸의 직전까지 내몰린 상태였다. 주목해야 할 것은, 신실한 자들이 이방 나라들에게 박해를 받을 때 눈을 하나님께 들었다는 것이다. 마치 그들이 겪는 모든 악이 오직 그분의 손으로 임한 것처럼. 그들은 하나님이 그들에게 진노하지 않으셨다면 이방 나라들이 그들을 해하는 데 그런 자유를 허락받지 못했을 것임을 확신했다. 따라서 그들은 단지 혈과 육의 반대를 마주하는 것이 아니라 하나님의 의로운 심판으로 고통을 받는다고 확신하면서, 자신들의 모든 재앙의 참된 원인으로 생각을 돌린다. 즉 전에는 그분의 은총 아래 번성하고 행복하게 살았던 그들을, 하나님이 버리셔서 더 이상 자신의 양 떼로 여기기를 원치 않으신다는 것이다. 히브리어 동사 '자나크'는 거절하고 혐오한다는 의미이며, 때로는 멀리 물러선다는 의미이기도 하다. 어느 의미로 취하든 크게 중요하지 않다. 요지는 단순히 이것이다. 우리가 역경을 당할 때 이것들은 운명이 우리를 향해 무작위로 던지는 화살이 아니라, 하나님이 그분의 은밀하고 신비로운 섭리 안에서 우리 죄를 징계하기 위해 예비하고 사용하시는 채찍이나 막대기라는 것이다. 버리심과 진노는 여기서 육체의 지각이나 판단과 관련하여 이해해야 한다. 엄밀히 말해 하나님은 자신의 선택받은 자들에게 진노하지 않으신다. 그분은 고통으로 약을 처방하듯 그들의 병을 치료하시기 때문이다. 그러나 우리가 경험하는 징계가 그분의 진노에 대한 두려움을 강하게 불러일으키므로, 성령은 '진노'라는 말로 신실한 자들에게 무한한 순결 앞에 자신들의 죄책을 인정하도록 촉구하신다. 따라서 하나님이 우리에게 그분의 벌을 집행하실 때, 우리가 마땅히 받아야 할 것을 진지하게 반성하고, 비록 그분이 진노의 감정에 지배받지 않으시지만, 우리가 죄로 심히 그분을 범하였으므로 그분의 진노가 우리에게 불붙지 않는 것이 우리로 인한 것이 아님을 생각해야 한다. 더욱이 그분의 백성은 자비를 얻기 위한 탄원으로, 그들이 자녀로 입양된 언약의 기억으로 도망한다. 그들이 스스로를 하나님의 목장의 양 떼라고 부를 때, 그들은 이방인들로부터 분리된 그분의 자유로운 선택을 높인다. 이것을 그들은 다음 절에서 더 명확히 표현한다.

원주석

2절 카드 ↗

2. Remember thy congregation, which thou hast possessed of old. (214) Here they boast of having been the peculiar people of God, not on account of any merit of their own, but by the grace of adoption. They boast in like manner of their antiquity, — that they are not subjects who have come under the government of God only within a few months ago, but such as had fallen to him by right of inheritance. The longer the period during which he had continued his love towards the seed of Abraham, the more fully was their faith confirmed. They declare, therefore, that they had been God’s people from the beginning, that is, ever since he had entered into an inviolable covenant with Abraham. There is also added the redemption by which the adoption was ratified; for God did not only signify by word, but also showed by deed at the time when this redemption was effected, that he was their King and Protector. These benefits which they had received from God they set before themselves as an encouragement to their trusting in him, and they recount them before him, the benefactor who bestowed them, as an argument with him not to forsake the work of his own hands. Inspired with confidence by the same benefits, they call themselves the rod of his inheritance; that is to say, the heritage which he had measured out for himself. The allusion is to the custom which then prevailed of measuring or marking out the boundaries of grounds with poles as with cords or lines. Some would rather translate the word שבט , shebet, which we have rendered rod, by tribe; but I prefer the other translation, taking the meaning to be, that God separated Israel from the other nations to be his own proper ground, by the secret pre-ordination which originated in his own good pleasure, as by a measuring rod. In the last place, the temple in which God had promised to dwell is mentioned; not that his essence was enclosed in that place, — an observation which has already been frequently made, — but because his people experienced that there he was near at hand, and present with them by his power and grace. We now clearly perceive whence the people derived confidence in prayer; it was from God’s free election and promises, and from the sacred worship which had been set up among them. (214) Archbishop Secker thinks that this verse may be read thus: “Remember thy congregation, which thou hast purchased, hast redeemed of old; the tribe of thine inheritance; this mount Zion,” etc. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-74-2

Source

2. **주께서 옛적에 얻으신 주의 회중을 기억하소서.** 여기서 그들은 어떤 자신들의 공로 때문이 아니라 입양의 은혜로 하나님의 고유한 백성이 되었음을 자랑한다. 그들은 마찬가지로 자신들의 오래됨을 자랑한다. 즉 불과 몇 달 전에 하나님의 통치 아래 들어온 신참들이 아니라, 상속의 권리로 그분께 돌아간 자들이라는 것이다. 그분이 아브라함의 씨에 대한 자신의 사랑을 지속한 기간이 길수록, 그들의 믿음은 더욱 확고히 굳어졌다. 따라서 그들은 처음부터, 즉 하나님이 아브라함과 불가침의 언약을 맺으신 때부터 하나님의 백성이었음을 선언한다. 거기에 더하여 입양을 확증한 구속이 덧붙여진다. 하나님은 말씀으로만이 아니라, 이 구속이 이루어질 당시 그분이 그들의 왕이자 보호자이심을 행위로도 보이셨기 때문이다. 이렇게 그들이 하나님으로부터 받은 은혜들을 그들 앞에 제시하여 그를 믿는 데 격려로 삼고, 그것들을 그 은혜들을 베푸신 은인 앞에 재기하여 자신의 손으로 만드신 것을 저버리지 말라는 논거로 삼는다. 동일한 은혜들로 확신에 차서, 그들은 스스로를 그분 기업의 가지라고 부른다. 즉 그분이 자신을 위해 측량한 유산이라는 것이다. 이 말은 그 당시 성행했던 장대나 줄로 경계를 표시하여 토지 경계를 측량하고 정하는 관습에 대한 암시이다. 어떤 이들은 '막대기'로 번역된 '셰베트'를 부족으로 번역하기를 원하지만, 나는 다른 번역을 선호하며, 의미는 하나님이 자신의 선한 기쁨에서 비롯된 비밀스러운 예정에 의해, 마치 측량 막대로 이스라엘을 다른 나라들에서 분리하여 자신의 고유한 땅으로 삼으셨다는 것이다. 마지막으로 하나님이 거하시겠다고 약속하신 성전이 언급된다. 그분의 본질이 그 장소에 갇혀 있다는 것이 아니라 — 이는 이미 여러 번 말한 것이다 — 그분의 백성이 거기서 그분이 가까이 계시며 능력과 은혜로 함께하심을 경험했기 때문이다. 이제 우리는 백성이 기도에서 확신을 도출한 근거를 분명히 알 수 있다. 그것은 하나님의 자유로운 선택과 약속들, 그리고 그들 가운데 세워진 거룩한 예배였다.

원주석

3절 카드 ↗

3. Lift up thy strokes. Here the people of God, on the other hand, beseech him to inflict a deadly wound upon their enemies, corresponding to the cruelty with which they had raged against his sanctuary. They would intimate, that a moderate degree of punishment was not sufficient for such impious and sacrilegious fury; and that, therefore, those who had shown themselves such violent enemies of the temple and of the worshippers of God should be completely destroyed, their impiety being altogether desperate. As the Holy Spirit has dictated this form of prayer, we may infer from it, in the first place, the infinite love which God bears towards us, when he is pleased to punish so severely the wrongs inflicted upon us; and, in the second place, the high estimation in which he holds the worship yielded to his Divine majesty, when he pursues with such rigour those who have violated it. With respect to the words, some translate פעמים , pheamim, which we have rendered strokes, by feet or steps, (215) and understand the Church as praying that the Lord would lift up his feet, and run swiftly to strike her enemies. Others translate it hammers, (216) which suits very well. I have, however, no hesitation in following the opinion of those who consider the reference to be to the act of striking, and that the strokes themselves are denoted. The last clause of the verse is explained by some as meaning that the enemy had corrupted all things in the sanctuary. (217) But as this construction is not to be found elsewhere, I would not depart from the received and approved reading. (215) “That פעמים means feet or steps is evident from Psalms 17:5 Psalms 57:6 ; and Psalms 58:10 Lift up thy feet , advance not slowly or by stealth, but with large and stately steps, full in the view of all; come to thy sanctuary, so long suffered to lie waste; examine what has been done there, and let thy grace and aid, hitherto so much withheld, be extended to us.” — Gejer To lift up the feet is a Hebraism for “to put one’s self in motion;” “to set out on a journey,” as may be learned from Genesis 29:1 , where of Jacob it is said, “He lifted up his feet, and went into the east country.” Lifting up the feet is used for going, in the same way as opening the mouth is for speaking. (216) “There is another notion of פעם , for a mallet or hammer , Isaiah 41:7 and Kimchi would have that to be the meaning here, הורם פעם , ‘lift up thy mallet,’ in opposition to the ‘axes and hammers,’ verse 6; and thus also Abu Walid, ‘lift up thy dashing instruments.’ And the LXX., who read, ἔπαρον τάς χεῖρας , ‘lift up thy hands,’ come near this.” — Hammond (217) This is the sense put upon the words by some Jewish interpreters. Thus Abu Walid reads, “Lift up thy dashing instruments, because of the utter destructions which the enemy hath made, and because of all the evil that he hath done in or on the sanctuary.” Aben Ezra has, “because of the perpetual desolations,” that is, because of thy inheritance which is laid waste. Piscator takes the same view: “Betake thyself to Jerusalem, that thou mayest see these perpetual desolations which the Babylonians have wrought.” In like manner, Gejer, who observes that this sense is preferable to that which considers the words as a prayer, that God would lift up his feet for the perpetual ruin of the enemy, because the Psalmist has been hitherto occupied with a mere description of misery, and has used nothing of the language of imprecation. But the Chaldee has, “Lift up thy goings or footsteps, to make desolate the nations for ever;” that is, Come and spread desolation among those enemies who have invaded and so cruelly reduced thy sanctuary to ruins. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-74-3

Source

3. **주의 발을 드소서.** 여기서 하나님의 백성은 그분께 원수들에게 치명적인 타격을 가하여 그들이 성소를 향해 저지른 잔인함에 상응하는 보응을 해 달라고 간청한다. 그들은 그처럼 불경하고 신성모독적인 광기에는 중간 정도의 처벌로는 불충분하며, 따라서 성전과 하나님의 예배자들을 그토록 격렬하게 대적한 자들은 완전히 멸망해야 한다고 암시한다. 그들의 불경이 완전히 절망적이기 때문이다. 성령이 이 기도 형식을 구술하셨으므로, 이로부터 우리가 받는 해악에 대해 하나님이 그토록 엄중하게 벌하기를 기뻐하실 때 우리를 향한 그분의 무한한 사랑을 첫째로 추론할 수 있다. 둘째로, 그분의 신성한 위엄에 드리는 예배를 그분이 그토록 중시하셔서 그것을 위반한 자들을 그토록 엄격하게 다루신다는 것을 추론할 수 있다.

원주석

4절 카드 ↗

4. Thy adversaries have roared in the midst of thy sanctuaries. Here the people of God compare their enemies to lions, ( Amos 3:8 ,) to point out the cruelty which they exercised even in the very sanctuaries of God. (218) In this passage we are to understand the temple of Jerusalem as spoken of rather than the Jewish synagogues; nor is it any objection to this interpretation that the temple is here called in the plural number sanctuaries, as is frequently the case in other places, it being so called because it was divided into three parts. If any, however, think it preferable to consider synagogues as intended, I would not dispute the point. Yea, without any impropriety, it may be extended to the whole land, which God had consecrated to himself. But the language is much more emphatic when we consider the temple as meant. It thus intimates, that the rage of the enemy was so unbounded and indiscriminate that they did not even spare the temple of God. When it is said, They have set up their signs, (219) this serves to show their insulting and contemptuous conduct, that in erecting their standards they proudly triumphed even over God himself. Some explain this of magical divinations, (220) even as Ezekiel testifies, ( Ezekiel 21:21 ,) that Nebuchadnezzar sought counsel from the flight and the voice of birds; but this sense is too restricted. The explanation which I have given may be viewed as very suitable. Whoever entered into the Holy Land knew that the worship of God which flourished there was of a special character, and different from that which was performed in any other part of the world: (221) the temple was a token of the presence of God, and by it he seemed, as if with banners displayed, to hold that people under his authority and dominion. With these symbols, which distinguished the chosen tribes from the heathen nations, the prophet here contrasts the sacrilegious standards which their enemies had brought into the temple. (222) By repeating the word signs twice, he means to aggravate the abominable nature of their act; for having thrown down the tokens and ensigns of the true service of God, they set up in their stead strange symbols. (218) Instead of songs of praise and other acts of devotion, nothing was now heard in the Jewish places of worship but profane vociferation, and the tumultuous noise of a heathen army. This is with great beauty and effect compared to the roaring of a lion. (219) Hammond reads, “They set up their ensigns for trophies.” The original word both for ensigns and trophies is אות , oth But he observes that it requires here to be differently translated. אות , oth , signifies a sign , and thence a military standard or ensign The setting up of this in any place which has been taken by arms, is a token or sign of the victory achieved; and, accordingly, an ensign or standard thus set up becomes a trophy To convey, therefore, the distinctive meaning, he contends that it is necessary in this passage to give different renderings to the same word. (220) That is, they understand signs to mean such signs as diviners or soothsayers were wont to give, by which to foretell things to come. Jarchi, who adopts this interpretation, gives this sense: That the enemies of God’s people having completed their conquest according to the auspices or signs of soothsayers, were fully convinced that these signs were real signs; in other words, that the art of divination was true. (221) “ Qu’il y avoit un service divine special et different de ce qui se faisoit ailleurs .” — Fr . (222) “ Their own symbols they have set for signs . Profane representations, no doubt, agreeable to their own worship. See 1 Maccabees 1:47 .” — Dr Geddes . return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-74-4

Source

4. **주의 대적들이 주의 성소 안에서 부르짖으며.** 여기서 하나님의 백성은 원수들을 사자에 비교하여, 그들이 하나님의 성소 안에서까지 행한 잔인함을 지적한다. 이 본문에서 우리는 유대 회당들보다는 예루살렘 성전을 언급하는 것으로 이해해야 한다. 성전이 여기서 복수 '성소들'로 불린다고 해서 이 해석에 이의를 제기할 수 없다. 이는 다른 많은 곳에서도 자주 그러하며, 성전이 세 부분으로 나뉘어 있어 그렇게 불리는 것이다. 만약 어떤 이들이 회당을 가리키는 것으로 보는 것이 더 낫다고 생각한다면, 나는 그 점을 두고 다투지 않겠다. 아니, 부적절함 없이 하나님이 자신을 위해 성별하신 온 땅으로 확대할 수도 있다. 그러나 성전을 의미하는 것으로 볼 때 언어가 훨씬 더 강렬하다. 그러면 원수의 분노가 그처럼 무절제하고 차별 없어서 하나님의 성전조차 아끼지 않았음을 암시하기 때문이다. '그들이 자기들의 군기를 세웠다'고 할 때, 이는 그들의 모욕적이고 경멸적인 행위를 보여준다. 군기를 세우면서 심지어 하나님 자신에게까지 오만하게 개선을 외쳤기 때문이다. 어떤 이들은 이를 마술적 점술로 설명하여, 에스겔이 증언하듯 느부갓네살이 새의 나는 방향과 소리에서 조언을 구했다고 한다. 그러나 이 해석은 너무 제한적이다. 내가 제시한 설명이 매우 적합하다고 볼 수 있다. 거룩한 땅에 들어오는 자는 누구나 그곳에 번성한 하나님 예배가 특별한 성격을 가지며 세상 다른 곳에서 행해지던 것과 다름을 알았다. 성전은 하나님의 임재의 표징이었고, 그로써 그분은 말하자면 깃발을 펼치고 그 백성을 자신의 권위와 통치 아래 두신 것처럼 보였다. 선택된 지파들을 이방 나라들로부터 구별한 이 표징들에, 선지자는 원수들이 성전 안으로 가져온 신성모독적인 군기들을 대조한다. '표징'이라는 말을 두 번 반복함으로써 그들의 행위의 가증스러운 성격을 더욱 심화한다. 참된 하나님 예배의 표징과 기호들을 무너뜨리고 그 자리에 낯선 상징들을 세웠기 때문이다.

원주석

5절 카드 ↗

5. He who lifted up the axe upon the thick trees was renowned. The prophet again aggravates still more the barbarous and brutal cruelty of the enemies of his countrymen, from the circumstance, that they savagely demolished an edifice which had been built at such vast expense, which was embellished with such beauty and magnificence, and finished with so great labor and art. There is some obscurity in the words; but the sense in which they are almost universally understood is, that when the temple was about to be built, those who cut and prepared the wood required for it were in great reputation and renown. Some take the verb מביא , mebi, in an active sense, and explain the words as meaning that the persons spoken of were illustrious and well known, as if they had offered sacrifices to God. The thickness of the trees is set in opposition to the polished beams, to show the more clearly with what exquisite art the rough and unwrought timber was brought into a form of the greatest beauty and magnificence. Or the prophet means, what I am inclined to think is the more correct interpretation, that in the thick forests, where there was vast abundance of wood, great care was taken in the selection of the trees, that none might be cut down but such as were of the very best quality. May it not perhaps be understood in this sense, That in these thick forests the trees to which the axe was to be applied were well known and marked, as being already of great height, and exposed to the view of beholders? Whatever may be as to this, the prophet, there is no doubt, in this verse commends the excellence of the material which was selected with such care, and was so exquisite, that it attracted the gaze and excited the admiration of all who saw it; even as in the following verse, by the carved or graven work is meant the beauty of the building, which was finished with unequalled art, But now it is declared, that the Chaldeans, with utter recklessness, made havoc with their axes upon this splendid edifice, as if it had been their object to tread under foot the glory of God by destroying so magnificent a structure. (223) (223) In the English Common Prayer-Book the 5 th and 6 th verses are translated thus: — “He that hewed timber afore out of the thick trees was known to bring it to an excellent work. But now they break down all the carved work thereof with axes and hammers.” Dr Nicholls’ paraphrase of this is as follows: “It is well known from the sacred records of our nation to what admirable beauty the skillful hand of the artificers brought the rough cedar trees, which were cut down by the hatchets of Hiram’s woodmen in the thick Tyrian forests. But now they tear down all the curious carvings, that cost so much time and exquisite labor, with axes and hammers, and other rude instruments of iron.” “This is a clear and consistent sense of the passages” says Mant, “and affords a striking and well imagined contrast.” return to ' Top of Page ' <a name="verse-7" class="com-number"

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bible-text/psa-74-5

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5. **도끼를 들어 빽빽한 나무를 찍는 것처럼 저명하였더니.** 선지자는 그처럼 막대한 비용으로 건축되고 그처럼 아름답고 장엄하게 장식되었으며 그처럼 큰 수고와 기술로 완성된 건축물을 야만적으로 허무는 원수들의 잔인한 잔혹함을 더욱 심화한다. 단어들에 약간의 모호함이 있지만, 거의 보편적으로 이해되는 의미는 이것이다. 성전 건축에 필요한 목재를 자르고 준비하던 자들이 큰 명성과 명예를 가졌다는 것이다. 어떤 이들은 동사 '메비'를 능동 타동사로 취하여, 언급된 이들이 마치 하나님께 희생제사를 드린 것처럼 탁월하고 저명했다고 설명한다. 나무의 두께는 다듬어진 들보와 대조되어, 거칠고 다듬지 않은 목재가 얼마나 정교한 기술로 가장 아름답고 장엄한 형태로 만들어졌는지를 더 분명히 보이기 위한 것이다. 혹은 선지자는, 내가 더 정확한 해석이라고 생각하는 바를 의미하는 것으로, 빽빽한 숲에서 목재가 풍성하였지만 최상의 질의 나무만 찍히도록 선별에 큰 주의를 기울였다는 것이다. 선지자는 의심할 여지없이 이 절에서 그처럼 세심하게 선별되어 매우 탁월한 재료의 우수성을 칭찬한다. 그것은 보는 모든 사람의 시선을 끌고 찬탄을 자아낼 만큼 뛰어났다. 마치 다음 절의 새겨진 혹은 조각된 작품이 필적할 수 없는 기술로 완성된 건물의 아름다움을 의미하듯이. 그러나 이제 갈대아인들이 도끼로 그 장엄한 건물을 함부로 파괴했다고 선언된다. 마치 하나님의 영광을 그토록 웅장한 구조물을 파괴함으로써 짓밟으려 한 것처럼.

원주석

7절 카드 ↗

7. They have set fire to thy sanctuaries. The Psalmist now complains that the temple was burned, and thus completely razed and destroyed, whereas it was only half demolished by the instruments of war. Many have supposed that the order of the words has been here inverted, (224) not being able to perceive how a suitable meaning could be elicited from them, and therefore would resolve them thus, They have put fire into thy sanctuaries. I have, however, no doubt that the sense which I have given, although the accent is against it, is the true and natural one, That the temple was levelled with the ground by being burned. This verse corroborates more fully the statement which I have made, that the temple is called sanctuaries in the plural number, because it consisted of three parts, — the innermost sanctuary, the middle sanctuary, and the outer court; for there immediately follows the expression, The dwelling-place of thy name. The name of God is here employed to teach us that his essence was not confined to or shut up in the temple, but that he dwelt in it by his power and operation, that the people might there call upon him with the greater confidence. (224) The order of the words is this, שלחו באש מקדשך shilchu baesh mikdashecha , literally, “They have sent into fire thy sanctuary.” return to ' Top of Page ' <a name="verse-8" class="com-number"

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bible-text/psa-74-7

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7. **그들이 주의 성소에 불을 질렀으며.** 시편 기자는 이제 성전이 불에 타 완전히 허물어지고 파괴되었다고 탄식한다. 많은 이들이 여기서 단어들의 순서가 뒤바뀌었다고 추정했는데, 적합한 의미를 이끌어낼 수 없었기 때문이다. 따라서 그들은 '그들이 주의 성소에 불을 던졌다'로 이해하려 한다. 그러나 나는 비록 악센트가 반대한다 하더라도, 내가 제시한 의미, 즉 성전이 불에 타 땅과 같게 되었다는 것이 참되고 자연스럽다는 데 의심이 없다. 이 절은 성전이 세 부분, 즉 가장 안쪽 성소, 중간 성소, 외부 뜰로 이루어져 있어 복수 '성소들'로 불린다는 내가 한 말을 더욱 확증한다. 왜냐하면 즉시 '주의 이름의 처소'라는 표현이 뒤따르기 때문이다. 하나님의 이름은 여기서 그분의 본질이 성전에 갇히거나 닫혀 있지 않음을 가르치기 위해 사용되었다. 오히려 그분은 능력과 역사로 그곳에 거하셔서 백성이 더 큰 확신으로 그분을 부를 수 있었다.

원주석

8절 카드 ↗

8. They have said in their heart, Let us destroy them all together. To express the more forcibly the atrocious cruelty of the enemies of the Church, the prophet introduces them speaking together, and exciting one another to commit devastation without limit or measure. His language implies, that each of them, as if they had not possessed enough of courage to do mischief, stirred up and stimulated his fellow to waste and destroy the whole of God’s people, without leaving so much as one of them. In the close of the verse he asserts that all the synagogues were burned. I readily take the Hebrew word מועדים , moadim, in the sense of synagogues, (225) because he says ALL the sanctuaries, and speaks expressly of the whole land. It is a frigid explanation which is given by some, that these enemies, upon finding that they could not hurt or do violence to the sanctuary of God in heaven, turned their rage against the material temple or synagogues. The prophet simply complains that they were so intent upon blotting out the name of God, that they left not a single corner on which there was not the mark of the hand of violence. The Hebrew word מועדים , moadim, is commonly taken for the sanctuary; but when we consider its etymology, it is not inappropriately applied to those places where the holy assemblies were wont to be held, not only for reading and expounding the prophets, but also for calling upon the name of God. The wicked, as if the prophet had said, have done all in their power to extinguish and annihilate the worship of God in Judea. (225) It has been objected, that if this psalm was composed at the time of the captivity of the Jews by Nebuchadnezzar, and the desolation of the Holy Land by the Chaldeans, מועדי , moadey , cannot signify synagogues , because the Jews had no synagogues for public worship or public instruction till after the Babylonish captivity. Accordingly, Dr Prideaux thinks that the Proseuchae are meant. These were courts resembling those in which the people prayed at the tabernacle, and afterwards at the temple, built by those who lived at a distance from Jerusalem, and who were unable at all times to resort thither. They were erected as places in which the Jews might offer up their daily prayers. “They differed,” says Prideaux, “from synagogues in several particulars. For, first, In synagogues the prayers were offered up in public forms in common for the whole congregation; but in the Proseuchae they prayed as in the temple, every one apart for himself. Secondly, The synagogues were covered houses; but the Proseuchae were open courts, built in the manner of forums, which were open enclosures. Thirdly, Synagogues were all built within the cities to which they did belong; but the Proseuchae without.” — Connection of the History , etc., Part 1, Book 6, pages 139-141. Synagogues were afterwards used for the same purpose as the Proseuchae, and hence both come to be designated by the same name. The same author supposes that those places in the cities of the Levites, and the schools of the prophets, whither the people resorted for instruction, having been called, as well as the Proseuchae, מועדי - אל , moadey-el , are also here intended. “The word מועדי , moadey , ” says Dr Adam Clarke, “which we translate synagogues , may be taken in a more general sense, and mean any places where religious assemblies were held; and that such places and assemblies did exist long before the Babylonish captivity is pretty evident from different parts of Scripture.” See 2 Kings 4:23 ; Ezekiel 33:31 ; Acts 15:21 . All such places were consumed to ashes by the hostile invaders whose ravages are bewailed, it having been their purpose to extinguish for ever the Jewish religion, and, as the most likely means of effecting their object, to destroy every memorial of it. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

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bible-text/psa-74-8

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8. **그들이 마음속으로 이르기를, 우리가 그들을 진멸하자 하고.** 교회 원수들의 잔인함을 더욱 강하게 표현하기 위해, 선지자는 그들이 서로 말하며 한계나 절도 없이 파괴를 저지르도록 서로를 자극하는 것을 소개한다. 그의 언어는 그들 각자가 마치 충분한 용기가 없는 것처럼 동료를 자극하고 격려하여 하나님의 백성 전체를 한 사람도 남기지 않고 멸절시키려 했음을 암시한다. 절의 끝에서 그는 모든 회당들이 불탔다고 주장한다. 나는 히브리어 '모아딤'을 회당의 의미로 기꺼이 취한다. 왜냐하면 그가 '모든' 성소들이라고 말하고 온 땅을 명시적으로 언급하기 때문이다. 어떤 이들이 제시하는 설명, 즉 원수들이 하늘에 있는 하나님의 성소를 해칠 수 없음을 알고 물질적 성전이나 회당들을 향해 분노를 돌렸다는 것은 냉담한 해석이다. 선지자는 단순히 그들이 하나님의 이름을 지워버리는 데 그토록 열심이어서 폭력의 손길이 닿지 않은 구석이 하나도 없었다고 탄식한다. 히브리어 '모아딤'은 일반적으로 성소를 나타내지만, 어원을 고려할 때 선지자들을 읽고 해석하기 위해서뿐 아니라 하나님의 이름을 부르기 위해 거룩한 집회가 열리던 장소들에 적용하는 것이 부적절하지 않다. 선지자가 말하는 것처럼, 악인들은 유대에서 하나님의 예배를 꺼뜨리고 소멸시키기 위해 할 수 있는 모든 것을 다 했다.

원주석

9절 카드 ↗

9. We see not our signs. Here the pious Jews show that their calamities were aggravated from the circumstance that they had no consolation by which to alleviate them. It is a powerful means of encouraging the children of God, when he enables them to cherish the hope of his being reconciled to them, by promising, that even in the midst of his wrath he will remember his mercy. Some limit the signs here spoken of to the miracles by which God had in the days of old testified, at the very time when he was afflicting his people, that he would, notwithstanding, still continue to be gracious to them. But the faithful rather complain that he had removed from them the tokens of his favor, and had in a manner hidden his face from them. (227) We are overwhelmed with darkness, as if the prophet had said, because thou, O God! dost not make thy face to shine upon us as thou hast been accustomed to do. Thus it is common for us to speak of persons giving us signs either of their love or of their hatred. In short, God’s people here complain not only that the time was cloudy and dark, but also that they were enveloped in darkness so thick, that there did not appear so much as a single ray of light. As to be assured by the prophets of future deliverance was one of the chief signs of God’s favor, they lament that there is no longer a prophet to foresee the end of their calamities. From this we learn that the office of imparting consolation was committed to the prophets, that they might lift up the hearts which were cast down with sorrow, by inspiring them with the hope of Divine mercy. They were, it is true, heralds and witnesses of the wrath of God to drive the obstinate and rebellious to repentance by threatenings and terrors. But had they merely and without qualification denounced the vengeance of God, their doctrine, which was appointed and intended for the salvation of the people, would have only been the means of their destruction. Accordingly, the foretelling of the issue of calamities while yet hidden in the future, is ascribed to them as a part of their office; for temporary punishments are the fatherly chastisements of God, and the consideration that they are temporary alleviates sorrow; but his continual displeasure causes poor and wretched sinners to sink into utter despair. If, therefore, we also would find matter for patience and consolation, when we are under the chastening hand of God, let us learn to fix our eyes on this moderation on the part of God, by which he encourages us to entertain good hope; and from it let us rest assured, that although he is angry, yet he ceases not to be a father. The correction which brings deliverance does not inflict unmitigated grief: the sadness which it produces is mingled with joy. This end all the prophets endeavored to keep in view in the doctrine which they delivered. They, no doubt, often make use of very hard and severe language in their dealings with the people, in order, by inspiring them with terror, to break and subdue their rebellion; but whenever they see men humbled, they immediately address them in words of consolation, which, however, would be no consolation at all, were they not encouraged to hope for future deliverance. The question may here be asked, whether God, with the view of assuaging the sadness arising from the chastisement, which he inflicted, always determined the number of years and days during which they would last? To this I answer, that although the prophets have not always marked out and defined a fixed time, yet they frequently gave the people assurance that deliverance was near at hand; and, moreover, all of them spoke of the future restoration of the Church. If it is again objected, that the people in their affliction did wrong in not applying to themselves the general promises, which it is certain were the common property of all ages, I answer, that as it was God’s usual way to send in every affliction a messenger to announce the tidings of deliverance, the people, when at the present time no prophet appeared to be expressly sent for that purpose, not without cause complain that they were deprived of the signs of the Divine favor which they had been accustomed to enjoy. Until the coming of Christ it was highly necessary that the memory of the promised deliverance should be renewed in every age, to show the people of God that to whatever afflictions they might be subjected, he still continued to care for them, and would afford them succor. (227) The verb, which is, כלה , kalleh , in Pihel conjugation, is from כלה , kalah , consumptus est In Psalms 59:13 , it is twice used, כלה בחמה כלה , kalleh bechemah kalleh , “consume them in wrath, consume them . ” Consume , therefore, appears to be a preferable translation to pluck , which is that of our English version. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

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bible-text/psa-74-9

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9. **우리의 표적들이 보이지 아니하며.** 여기서 경건한 유대인들은 자신들의 재앙을 완화할 어떤 위로도 없었다는 사정에서 재앙이 더 심화되었음을 보여준다. 하나님이 그분의 자녀들을 격려하는 강력한 방법은, 자신의 진노 중에서도 자비를 기억하겠다는 약속으로 그들이 그분과의 화해 소망을 품을 수 있게 하실 때이다. 어떤 이들은 여기서 말하는 표적들을 기적들로만 국한하여, 하나님이 옛날 그분의 백성을 고통 중에 있을 때 그분이 여전히 그들에게 은혜로우실 것임을 증거하셨다고 이해한다. 그러나 신실한 자들은 오히려 그분이 자신의 은총의 표징들을 그들에게서 거두어 어떤 의미에서 그분의 얼굴을 숨기셨다고 탄식한다. 마치 선지자가 '우리는 어둠에 잠겨 있습니다. 오 하나님, 주께서 우리에게 관례처럼 비추시던 대로 얼굴을 우리에게 비추지 않으시기 때문입니다'라고 말한 것처럼. 우리는 사람들이 자신들의 사랑이나 미움의 표징을 우리에게 주는 것에 대해 이렇게 말하는 것이 일반적이다. 요약하면, 하나님의 백성은 단지 때가 흐리고 어둡다는 것뿐 아니라, 한 줄기 빛도 보이지 않을 만큼 짙은 어둠에 둘러싸여 있다고 탄식한다. 미래의 구원을 선지자들을 통해 확신받는 것이 하나님의 은총의 주된 표징 중 하나였으므로, 그들은 재앙의 끝을 예언할 선지자가 더 이상 없음을 애도한다. 이로부터 우리는 위로를 전달하는 직무가 선지자들에게 맡겨져, 슬픔으로 낙담한 마음들을 신적 자비의 소망을 불어넣어 다시 일으키도록 했다는 것을 배운다. 그들은 진실로 완고하고 반역하는 자들을 위협과 공포로 회개로 이끌기 위해 하나님의 진노를 전하는 전령이자 증인이었다. 그러나 만약 그들이 단지 하나님의 복수만을 무조건적으로 선포했다면, 백성의 구원을 위해 임명된 그들의 교리는 오히려 파멸의 수단이 되었을 것이다. 따라서 미래에 숨겨진 재앙들의 결말을 예언하는 것이 그들의 직무의 일부로 귀속된다. 일시적인 처벌들은 하나님의 부부적인 징계이며, 그것들이 일시적임을 고려하는 것이 슬픔을 완화한다. 그러나 그분의 계속적인 불쾌는 불쌍한 죄인들을 완전한 절망으로 빠지게 한다. 따라서 우리도 하나님의 징계 아래 있을 때 인내와 위로의 재료를 찾으려 한다면, 우리에게 좋은 소망을 품도록 격려하시는 하나님의 이 절제에 눈을 고정하는 법을 배우자. 비록 그분이 진노하실지라도 아버지이기를 그만두지 않으신다는 것을 그로부터 확신하자.

원주석

10절 카드 ↗

10. How long, O God! shall the adversary reproach? Here it is intimated that nothing inflicted upon them greater anguish than when they saw the name of God blasphemed by the ungodly. By this manner of praying, the object of the inspired writer was to kindle in our hearts a zeal for maintaining the Divine glory. We are naturally too delicate and tender for bearing calamities; but it is a decided proof of genuine godliness, when the contumely which is cast upon God grieves and disquiets our minds more than all our own personal sufferings. The poor Jews, there can be no doubt, were assailed with more kinds of reproach than one under a most cruel tyrant, and amongst a barbarous nation. But the prophet, speaking in the person of the whole Church, makes almost no account of the reproaches cast upon the people in comparison of the execrable blasphemies directed against God; according to the statement contained in Psalms 69:9 , “The reproaches of them that reproached thee are fallen upon me.” The phrase for ever is again added; for when the ungodly continue long unpunished, this has a hardening effect, and renders them more audacious, especially when the revilings which they pour forth against God seem to pass unnoticed by him. It is, therefore, added immediately after in the 11th verse, return to ' Top of Page ' <a name="verse-11" class="com-number"

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bible-text/psa-74-10

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10. **하나님이여, 대적이 언제까지 비방하리이까.** 여기서 불경건한 자들에 의해 하나님의 이름이 신성모독을 당하는 것을 볼 때 그 무엇보다 더 큰 고통을 준다는 것이 암시된다. 이런 기도 방식으로, 영감받은 저자는 하나님의 영광을 지키는 열심을 우리 마음속에 불붙이려 했다. 우리는 본래 재앙을 견디기에 너무 연약하고 섬세하다. 그러나 하나님 자신에게 던져진 능욕이 자신의 모든 개인적 고통보다 더 우리 마음을 슬프게 하고 동요시킬 때, 그것은 진정한 경건의 결정적 증거이다. 의심할 여지없이 그 불쌍한 유대인들은 가장 잔인한 폭군 아래서 그리고 야만적인 나라 가운데서 한 가지 이상의 비방을 받았다. 그러나 선지자는 온 교회를 대신하여 말하면서, 하나님을 향해 퍼붓는 가증스러운 신성모독에 비해 백성에게 던져진 비방들을 거의 대수롭지 않게 여긴다. 시편 69편 9절의 '주를 비방하는 자들의 비방이 나에게 떨어졌나이다'라는 말씀처럼. '영원히'라는 말이 다시 더해진다. 불경건한 자들이 오래 처벌받지 않을 때 굳어지는 효과가 있어 더욱 대담해지게 하기 때문이다. 특히 그들이 하나님을 향해 쏟아내는 비방들이 그분께 아무런 주의를 받지 못하는 것처럼 보일 때 더욱 그러하다.

원주석

11절 카드 ↗

11. How long wilt thou withdraw thy hand? It is easy to see what the prophet here intends, and yet interpreters are not agreed as to the words. Some by the word hand, in the first part of the verse, understand the left hand, to distinguish it from the right hand, mentioned in the last clause of the verse. But this is mere trifling; for when he uses the term right hand, he simply repeats the same thing according to his usual manner. Some translate the verb כלה , kalah, the last word of the verse, by hinder or restrain, as if the prophet had said, Do thou at length stretch forth thy hand, which has been kept too long in thy bosom. But this is a forced sense, to which they have recourse without any color of reason. Those who translate it consume understand the midst of God’s bosom, as denoting allegorically his temple, (228) an interpretation of which I cannot approve. It will be better to continue the interrogation to the last word in this way: “How long wilt thou withdraw thy hand? Yea, wilt thou withdraw it from the midst of thy bosom? Consume, therefore, these ungodly men who so proudly despise thee.” We may also not improperly view the words as a prayer that as God’s enemies persuaded themselves that he was slothful and idle, because he did not bestir himself, nor openly lift up his hand; he would cause them to feel that he was perfectly able to destroy them with his nod alone, although he should not move so much as a finger. (228) “The Jewish Arab reads, ‘Turn not from them thy hand, even thy right hand, but consume them out of the midst of thy house,’ giving a note, that the house of God is called חיק .” — Hammond return to ' Top of Page ' <a name="verse-12" class="com-number"

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bible-text/psa-74-11

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11. **어찌하여 주의 손을 거두시며.** 여기서 선지자가 의도하는 바가 무엇인지는 쉽게 알 수 있지만, 주석가들은 말씀에 대해 의견이 갈린다. 어떤 이들은 절의 첫 부분에서 '손'이라는 단어를 왼손으로 이해하여, 절의 마지막 부분에 언급된 오른손과 구별한다. 그러나 이는 순전한 말장난이다. 그가 '오른손'을 사용할 때, 그는 단지 자신의 일반적인 방식으로 같은 것을 반복하는 것이기 때문이다. 어떤 이들은 절의 마지막 단어 '칼라'를 '방해하다' 혹은 '억제하다'로 번역하여, 마치 선지자가 '마침내 너무 오랫동안 품속에 있었던 손을 뻗으소서'라고 말한 것처럼 이해한다. 그러나 이것은 아무 근거도 없이 의지하는 억지 의미이다. '없애다'로 번역하는 이들은 하나님의 품의 한가운데를 성전을 나타내는 비유로 이해한다. 이는 내가 동의할 수 없는 해석이다. 이 절을 마지막 단어까지 의문으로 이어나가는 것이 더 낫다. '주의 손을 어찌하여 거두시나이까? 아니, 주의 품속에서 거두시나이까? 그렇다면 그토록 오만하게 주를 멸시하는 이 불경한 자들을 없애소서.' 우리는 또한 적절하게, 하나님의 원수들이 그분이 나서지 않고 공개적으로 손을 들지 않기 때문에 그분이 나태하고 무기력하다고 스스로 설득했으므로, 그분이 손가락 하나 움직이지 않고 단지 고갯짓만으로도 그들을 완전히 멸할 수 있음을 그들에게 느끼게 해 달라는 기도로 볼 수도 있다.

원주석

12절 카드 ↗

12. But God is my King from the beginning. In this verse, as we have often seen to be the case in other places, the people of God intermingle meditations with their prayers, thereby to acquire renewed vigor to their faith, and to stir up themselves to greater earnestness in the duty of prayer. We know how difficult it is to rise above all doubts, and boldly to persevere in a free and unrestrained course of prayer. Here, then, the faithful call to remembrance the proofs of God’s mercy and working, by which he certified, through a continued series of ages, that he was the King and Protector of the people whom he had chosen. By this example we are taught, that as it is not enough to pray with the lips unless we also pray in faith, we ought always to remember the benefits by which God has given a confirmation of his fatherly love towards us, and should regard them as so many testimonies of his electing love. It is quite clear that the title King, which is here applied to God, ought not to be restricted merely to his sovereignty. He is addressed by this appellation because he had taken upon him the government of the Jewish people, in order to preserve and maintain them in safety. We have already stated what is implied in the words, from the beginning. By the midst of the earth some think that Judea is intended, because it was situated as it were in the midst of the habitable globe. There is no doubt that it is to be understood of a place which stands prominently in view. We find the expression used in this sense in these words which God commanded Moses to speak to Pharaoh, “And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth,” ( Exodus 8:22 .) The simple and natural meaning, therefore, is, that God had wrought in behalf of the chosen people many deliverances, which were as open and manifest as if they had been exhibited on a conspicuous theater. return to ' Top of Page ' <a name="verse-13" class="com-number"

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bible-text/psa-74-12

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12. **하나님은 예로부터 나의 왕이시라.** 이 절에서, 다른 많은 곳에서 보듯이, 하나님의 백성이 기도에 묵상들을 섞어 믿음에 새 활력을 얻고 기도의 의무를 더 큰 열심으로 스스로 자극한다. 우리는 모든 의심을 넘어서 담대하게 자유롭고 거침없는 기도 과정을 지속하는 것이 얼마나 어려운지를 안다. 그러므로 신실한 자들은 여기서 하나님의 자비와 역사의 증거들을 기억한다. 그것으로 그분은 연속적인 시대들을 통해 자신이 선택한 백성의 왕이자 보호자이심을 인증하셨다. 이 본보기로부터 우리는, 입술로만 기도하고 믿음으로 기도하지 않는 것으로는 충분하지 않으므로, 하나님이 우리를 향한 그분의 부부적인 사랑을 확인하여 주신 은혜들을 항상 기억해야 하며, 그것들을 그분의 선택 사랑의 증거들로 여겨야 함을 배운다. 여기서 하나님에게 적용된 '왕'이라는 칭호가 단지 그분의 주권에만 국한되어서는 안 됨이 분명하다. 그분은 선택한 백성을 보전하고 유지하기 위해 그들의 통치를 맡으셨기 때문에 이 칭호로 불린다. 우리는 이미 '예로부터'라는 말이 무엇을 의미하는지 말했다. '땅의 한가운데'라는 말로 어떤 이들은 유대가 거주 가능한 지구의 한가운데에 위치해 있으므로 유대를 의미한다고 생각한다. 분명히 그것은 두드러지게 보이는 장소를 의미한다. 하나님이 모세에게 바로에게 말하도록 명하신 말씀, 즉 '내 백성이 거하는 고센 땅을 그날에 구별하여 거기서는 파리 떼가 없게 하리니, 이로써 내가 땅 가운데서 주인 줄을 네가 알리라'에서 이 의미로 사용됨을 발견한다. 따라서 단순하고 자연스러운 의미는 하나님이 선택된 백성을 위해 마치 현저한 극장 위에 전시된 것처럼 공개적이고 명백한 많은 구원들을 행하셨다는 것이다.

원주석

13절 카드 ↗

13. Thou hast divided the sea by thy power. The prophet now collects together certain kinds of deliverances highly worthy of remembrance; all of them, however, belonging to the first deliverance by which God emancipated his people from the tyranny of Egypt. We will find him afterwards descending to the general commendation of the goodness of God which is diffused through the whole world. Thus from the special grace which God vouchsafes to his Church, he passes on to speak of the good-will which he displays towards all mankind. In the first place, he says, Thou hast divided, or cleaved, the sea. Some think that the following clause is subjoined as an effect of what is stated in the first clause, — God, by drying up the sea, having caused the whales and other great fishes to die. I am, however, of opinion, that it is to be taken metaphorically for Pharaoh and his army; this mode of expression being very common among the prophets, especially when they speak of the Egyptians, whose country was washed by a sea abounding with fish, and divided by the Nile. Pharaoh is, therefore, not improperly termed Leviathan, (235) on account of the advantages of the sea possessed by his country, and because, in reigning over that land with great splendor, he might be compared to a whale moving up and down at its ease in the midst of the waters of the mighty ocean. (236) As God put forth his power at that time for the deliverance of the people, to assure the Church that he would always be her protector and the guardian of her welfare, the encouragement afforded by this example ought not to be limited exclusively to one age. It is, therefore, with good reason applied to the descendants of that ancient race, that they might improve it as a means of confirming and establishing their faith. The prophet does not here recount all the miracles which God had wrought at the departure of the people from the land of Egypt; but in adverting to some of them, he comprehends by the figure synecdoche, all that Moses has narrated concerning them at greater length. When he says that leviathan was given for food to the Israelites, and that even in the wilderness, (237) there is a beautiful allusion to the destruction of Pharaoh and his host. It is as if he had said, that then a bountiful provision of victuals was laid up for the nourishment of the people; for when their enemies were destroyed, the quiet and security which the people in consequence enjoyed served, so to speak, as food to prolong their life. By the wilderness, is not meant the countries lying on the sea coast, though they are dry and barren, but the deserts at a great distance from the sea. The same subject is prosecuted in the following verse, where it is declared, that the fountain was cleaved or divided, that is, it was so when God caused a stream of water to gush from the rock to supply the wants of the people. (238) Finally, it is added, that mighty rivers (239) were dried up, an event which happened when God caused the waters of the Jordan to turn back to make a way for his people to pass over. Some would have the Hebrew word איתן , ethan, which signifies mighty, to be a proper name, as if the correct translation were rivers of Ethan; but this interpretation is altogether without foundation. (235) Calvin supposes that the whale is the animal here referred to, and this was the opinion for a long time universally held. But from a comparison of the description given by Job of the Leviathan ( Job 41:0 ) with what is known of the natural history of the crocodile, there can be little doubt that the crocodile is the Leviathan of Scripture. This is now very generally agreed upon. “Almost all the oldest commentators,” says Dr Good, “I may say unconditionally all of them concurred in regarding the whale as the animal” intended by the Leviathan. “Beza and Diodati were among the first to interpret it ‘the crocodile.’ And Bochart has since supported this last rendering with a train of argument, which has nearly overwhelmed all opposition, and has brought almost every commentator over to his opinion.” — Dr Good ’ s New Translation of Job “With respect to the Leviathan,” says Fry, “all are now pretty well agreed that it can apply only to the crocodile, and probably it was nothing but a defective knowledge of the language of the book of Job, or of the natural history of this stupendous animal, which led former commentators to imagine the description applicable to any other.” — Fry ’ s New Translation and Exposition of the Book of Job This Egyptian animal, the crocodile of the Nile, as we have formerly observed, (p. 38, note,) was anciently employed as a symbol of the Egyptian power, or of their king. Parkhurst remarks that in Scheuchzer’s Physica Sacra may be seen a medal with Julius Caesar’s head on one side, and on the reverse a crocodile with this inscription, — Ægypte Capta , Egypt Taken. This strengthens the conclusion that the crocodile is the animal intended by the name Leviathan. Both the etymology of the name Leviathan, and to what language it belongs, according to Simonis, are unknown. But according to Gesenius it signifies “properly the twisted animal.” It is affirmed by the Arabic lexicographers quoted by Bochart, ( Phaleg Lib. 1, cap. 15,) that Pharaoh in the Egyptian language signified a crocodile; and if so, there may be some such allusion to his name in this passage, and in Ezekiel 29:3 , and Ezekiel 32:2 , where the king of Egypt is represented by the same animal, as was made to the name of Draco, when Herodicus (in a sarcasm recorded by Aristotle, Rhet Lib. 2, cap. 23) said that his laws, — which were very severe, — were the laws οὐκ ἀνθρώπου ἀλλὰ δράκοντος , non hominis sed draconis . — Merrick ’ s Annotations “ The heads of Leviathan” may denote the princes of Egypt, or the leaders of the Egyptian armies. (236) “ Regnoit en grand triomphe, comme la balene se pourmene a sou aise au milieu de ce grande amas d’eaux .” — Fr. (237) Calvin reads, “thy people

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bible-text/psa-74-13

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13. **주께서 주의 능력으로 바다를 나누셨으며.** 선지자는 이제 기억할 만한 특정 종류의 구원들을 모은다. 그것들 모두는 그러나 하나님이 자신의 백성을 이집트의 폭정에서 해방시킨 첫 번째 구원에 속한다. 그는 이후에 온 세상에 퍼진 하나님의 선하심에 대한 일반적인 찬양으로 내려갈 것이다. 따라서 그분이 교회에 허락하신 특별한 은혜에서 그분이 온 인류를 향해 나타내시는 선의로 넘어간다. 첫째로 그는 '주께서 바다를 나누셨다'고 말한다. 어떤 이들은 다음 절이 첫 번째 절의 결과로 덧붙여진다고 생각한다. 하나님이 바다를 말리심으로써 고래와 다른 큰 물고기들이 죽게 했다는 것이다. 그러나 나는 오히려 이것이 바로와 그의 군대를 은유적으로 나타내는 것으로 취해야 한다고 생각한다. 이 표현 방식은 선지자들 사이에서, 특히 이집트인들에 대해 말할 때 매우 일반적이다. 이집트는 물고기가 풍부한 바다로 둘러싸여 있고 나일 강으로 나뉘어 있는 나라이기 때문이다. 따라서 바로는 자신의 나라가 가진 바다의 이점과, 큰 영광으로 그 땅을 통치함으로써 거대한 대양의 물속을 거리낌 없이 다니는 고래에 비교될 수 있다는 점에서 레비아탄으로 불리는 것이 부적절하지 않다. 하나님이 그 당시 백성의 구원을 위해 능력을 발휘하셔서 그분이 항상 교회의 보호자이자 그 복지의 수호자이실 것을 교회에 확신시켜 주셨으므로, 이 본보기로 받는 격려는 한 시대에만 국한되어서는 안 된다. 따라서 그것이 고대 종족의 후손들에게 적용되어, 그들의 믿음을 확인하고 굳히는 수단으로 활용하도록 한 것은 합당하다. 선지자는 여기서 이집트 땅에서의 백성의 출발에 대해 하나님이 행하신 모든 기적들을 다 열거하지 않는다. 그 중 일부만 언급함으로써 모세가 더 길게 서술한 모든 것을 제유법 비유로 포함한다. 그가 레비아탄이 이스라엘 백성에게 양식으로 주어졌다고 하는데, 심지어 광야에서까지라고 말할 때, 바로와 그의 군대의 멸망에 대한 아름다운 암시가 있다. 원수들이 멸망했을 때, 그 결과 백성이 누린 평안과 안전이 말하자면 그들의 삶을 연장하는 양식 역할을 했다는 것이다. '광야'는 해안가에 있는 건조하고 황량한 지역이 아니라 바다에서 멀리 떨어진 광야를 의미한다. 같은 주제가 다음 절에서 계속 이어진다. 샘이 나뉘었다고 선언되는데, 이는 하나님이 백성의 필요를 공급하기 위해 반석에서 물 흐름이 솟구치게 하셨을 때 일어난 일이다. 마지막으로 '힘찬 강들이 말랐다'는 것이 덧붙여지는데, 이것은 하나님이 요단 강의 물을 돌이켜 백성이 건너갈 길을 만드셨을 때 일어난 일이다. 어떤 이들은 '힘찬'을 의미하는 히브리어 단어 '에탄'을 고유명사로 보아 '에탄의 강들'로 번역하려 한다. 그러나 이 해석은 전혀 근거가 없다.

원주석

16절 카드 ↗

16. The day is thine, the night also is thine. The prophet now descends to the consideration of the divine benefits which are extended in common to all mankind. Having commenced with the special blessings by which God manifested himself to be the Father of his chosen people, he now aptly declares that God exercises his beneficence towards the whole human family. He teaches us, that it is not by chance that the days and nights succeed each other in regular succession, but that this order was established by the appointment of God. The secondary cause of these phenomena is added, being that arrangement by which God has invested the sun with the power and office of illuminating the earth; for after having spoken of the light he adds the sun, as the principal means of communicating it, and, so to speak, the chariot in which it is brought when it comes to show itself to men. (240) As then the incomparable goodness of God towards the human race clearly shines forth in this beautiful arrangement, the prophet justly derives from it an argument for strengthening and establishing his trust in God. (240) “ Comme le principal instrument d’icelle, et par maniere de dire, le chariot auquel elle est apportee, quand elle se vient monstrer aux hommes .” — Fr . return to ' Top of Page ' <a name="verse-17" class="com-number"

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bible-text/psa-74-16

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16. **낮도 주의 것이요 밤도 주의 것이라.** 선지자는 이제 온 인류에게 공통으로 확장되는 신적 은혜들을 고려하는 것으로 내려간다. 그분의 선택된 백성에게 자신이 그들의 아버지이심을 나타내신 특별한 은혜들로 시작하여, 그는 이제 하나님이 온 인류를 향해 그분의 선하심을 베푸신다는 것을 적절하게 선언한다. 그는 낮과 밤이 규칙적인 교대로 서로 이어지는 것이 우연이 아니라, 하나님의 작정으로 세워진 이 질서임을 가르친다. 이 현상들의 이차적 원인이 덧붙여진다. 그것은 하나님이 태양에 땅을 비추는 권능과 직분을 부여한 배치인데, 빛에 대해 말한 후 그는 그것을 전달하는 주된 수단인 태양을 더한다. 빛이 사람들에게 자신을 나타내러 올 때 말하자면 빛이 타고 오는 수레로서. 따라서 하나님의 인류를 향한 비할 데 없는 선하심이 이 아름다운 배치 안에 분명히 빛나므로, 선지자는 그로부터 하나님을 신뢰하고 믿음을 굳히는 논거를 정당하게 끌어낸다.

원주석

17절 카드 ↗

17. Thou hast fixed (241) all the boundaries of the earth. What is here stated concerning the boundaries or limits assigned to the earth, and concerning the regular and successive recurrence of summer and winter every year, is to the same effect as the preceding verse. It is doubtful whether the prophet means the uttermost ends of the world, or whether he speaks of the particular boundaries by which countries are separate from each other. Although the latter are often disturbed by the violence of men, whose insatiable cupidity and ambition cannot be restrained by any of the lines of demarcation which exist in the world, but are always endeavoring to break through them; (242) yet God manifests his singular goodness in assigning to each nation its own territory upon which to dwell. I am, however, rather of opinion, that the clause is to be understood of those bounds which cannot be confounded at the will of men, and consider the meaning to be, that God has allotted to men as much space of earth as he has seen to be sufficient for them to dwell upon. Farther, the well regulated successions of summer and winter clearly indicate with what care and benignity God has provided for the necessities of the human family. From this, the prophet justly concludes, that nothing is more improbable than that God should neglect to act the part of a father towards his own flock and household. (241) The original word implies “to settle, to place steadily in a certain situation or place.” See Parkhurst ’ s Lexicon on יצב (242) “ Entant que leur cupidite et ambition insatiable ne pent estre retenue par quelque separation qu’il y ait, mais tasche tousjours d’enjamber par dessus .” — Fr . return to ' Top of Page ' <a name="verse-18" class="com-number"

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17. **주께서 땅의 모든 경계를 세우셨으며.** 땅에 배정된 경계나 한계, 그리고 해마다 여름과 겨울이 규칙적이고 교대로 재발하는 것에 관해 여기서 말하는 것은 앞 절과 같은 취지이다. 선지자가 세상의 가장 먼 끝을 의미하는지, 아니면 나라들이 서로 분리되는 특정 경계들에 대해 말하는지는 확실하지 않다. 후자는 종종 사람들의 폭력으로 교란된다. 세상에 존재하는 어떤 경계선도 억제하지 못하는 그들의 만족할 줄 모르는 탐욕과 야망이 항상 그것을 돌파하려 하기 때문이다. 그러나 하나님은 각 나라에 자신의 거주 영토를 배정함으로써 그분의 특별한 선하심을 나타내신다. 그러나 나는 오히려 이 절이 사람들의 의지로 혼동될 수 없는 경계들에 관한 것으로 이해되어야 하며, 의미는 하나님이 그들이 거주하기에 충분하다고 보신 만큼의 땅을 사람들에게 배정하셨다는 것이다. 더욱이 여름과 겨울의 잘 규율된 교대는 하나님이 인류 가족의 필요를 얼마나 세심하고 자애롭게 공급하셨는지를 분명히 보여준다. 이로부터 선지자는 하나님이 자신의 양 떼와 가족을 아버지로서 돌보는 것을 소홀히 하신다는 것이 가장 있을 수 없는 일이라는 결론을 정당하게 이끌어낸다.

원주석

18절 카드 ↗

18. Remember this. The prophet having encouraged the hearts of the godly by magnifying the divine power and goodness, now returns to the prosecution of his prayer. He first complains that the enemies of his people revile God, and yet continue unpunished. When he says, Remember this, the manner of expression is emphatic; and the occasion demanded it, for it is not a crime of small magnitude to treat with contumely the sacred name of God. For the sake of contrast, he states that it was a worthless or foolish people who thus presumed insolently to pour forth their reproaches against God. The Hebrew word נבל , nabal, denotes not only a foolish man, but also a wicked and infamous person. The prophet, therefore, justly describes the despisers of God as people who are vile and worthless. return to ' Top of Page ' <a name="verse-19" class="com-number"

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bible-text/psa-74-18

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18. **주여, 이것을 기억하소서.** 선지자가 신적 능력과 선하심을 높여 경건한 자들의 마음을 격려한 후, 이제 기도를 이어나가는 것으로 돌아간다. 그는 먼저 자신의 백성의 원수들이 하나님을 비방하면서도 처벌받지 않고 계속한다고 탄식한다. 그가 '이것을 기억하소서'라고 말할 때, 그 표현 방식은 강조적이다. 그 경우는 그것을 요구했다. 왜냐하면 하나님의 거룩한 이름을 능욕하는 것은 작은 죄가 아니기 때문이다. 대조를 위해 그는 그토록 주제넘게 하나님을 향해 비방을 쏟아내는 것은 어리석고 열등한 백성이었다고 진술한다. 히브리어 '나발'은 어리석은 자만이 아니라 악하고 악명 높은 자도 나타낸다. 따라서 선지자가 하나님을 멸시하는 자들을 비열하고 열등한 자들로 묘사하는 것은 정당하다.

원주석

19절 카드 ↗

19. Give not to the beast the soul of thy turtle dove. The Hebrew word חית , chayath, which we translate beast, signifies sometimes the soul or life, and so some explain it in the second clause of this verse, where it again occurs. But it is here unquestionably to be taken either for a wild beast or for a multitude. Understood in either of these ways, this form of expression will contain a very apposite comparison between the life of a weak and timorous bird, and a powerful army of men, or a cruel beast. The Church is compared to a turtle dove (243) for, although the faithful consisted of a considerable number, yet so far were they from matching their enemies, that, on the contrary, they were exposed to them as a prey. It is next added, Forget not the soul or congregation of thy poor ones The Hebrew word חית , chayath, is again employed, and there is an elegance when, on account of its ambiguity, it is used twice in the same verse, but in different senses. I have preferred translating it congregation, rather than soul, because the passage seems to be a prayer that it would please God to watch over and defend his own small flock from the mighty hosts of their enemies. (243) As none of the ancient versions have “turtle dove,” and as the reading of the LXX. is, ἐξομολογουμένην σοι , confessing thee , it has been thought by some in a high degree probable that the word תורך , torecha , thy turtle dove in our present Hebrew copies, should be תודך , todecha , confessing thee ; an error which transcribers might easily have committed, by writing ר , resh , instead of ד , daleth Houbigant, who approves of this opinion, boldly pronounces the other, which represents the people of God under the figure of a turtle dove , to be “ putidum et aliunde conquisitum .” But, says Archbishop Secker, “ Turtle dove , which Houbigant calls putidum , should not be called so, considering that, יונתי , Song of Solomon 2:14 , is the same thing.” The passage, as it now stands, agrees with other texts of Scripture which represent the people of God under the image of a bird, Numbers 24:21 ; Jeremiah 22:23 . The turtle dove is a defenceless, solitary, timid, and mournful creature, equally destitute of skill and courage to defend itself from the rapacious birds of prey which thirst for its blood. And this gives a very apt and affecting representation of the state of the Church when this psalm was written. She was in a weak, helpless, and sorrowful condition, in danger of being speedily devoured by the inveterate and implacable enemies, who, like birds of prey, were besetting her on all sides, eagerly intent upon her destruction. “With the most plaintive earnestness she pleads her cause with the Almighty, through this and the following verses; continually growing more importunate in her petitions as the danger increases. While speaking, she seems in the last verse to hear the tumultuous clamours of the approaching enemy growing every minute louder as they advance; and we leave the ‘turtle dove’ without the Divine assistance, ready to sink under the talons of the rapacious eagle.” — Mant “The Psalmist’s expression, thy turtle dove , may perhaps be farther illustrated from the custom, ancient and modern, of keeping doves as favourite birds, (see Theocritus, 5. 96; and Virgil, Eclog . 3, 5, 68, 69,) and from the care taken to secure them from such animals as are dangerous to them.” — Merrick ’ s Annotations . return to ' Top of Page ' <a name="verse-20" class="com-number"

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bible-text/psa-74-19

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19. **주의 멧비둘기의 생명을 들짐승에게 주지 마소서.** 히브리어 '하야트'는 '들짐승' 혹은 '영혼이나 생명'을 의미하며, 어떤 이들은 이 절의 두 번째 절에서 다시 나올 때 그 의미로 설명한다. 그러나 첫 번째 경우에는 의심할 여지없이 들짐승이나 무리로 취해야 한다. 어느 의미로 이해하든, 이 표현 형식은 약하고 겁 많은 새의 생명과 강력한 군대나 잔인한 짐승 사이에 매우 적합한 비교를 담고 있다. 교회는 멧비둘기에 비교된다. 비록 신실한 자들이 상당한 수로 이루어져 있었지만, 그들이 원수들에 필적하지 못하고 오히려 그들에게 먹이로 노출되어 있었기 때문이다. 다음으로 '주의 가난한 자들의 영혼이나 무리를 잊지 마소서'가 덧붙여진다. 히브리어 '하야트'가 다시 사용되며, 같은 절에서 두 번 사용되지만 다른 의미로 사용되는 데서 오는 우아함이 있다. 나는 '영혼'보다 '무리'로 번역하기를 선호하는데, 이 본문이 하나님이 자신의 작은 양 떼를 원수들의 강력한 군대에서 지켜 보호해 주시기를 기도하는 것처럼 보이기 때문이다.

원주석

20절 카드 ↗

20. Have regard to thy covenant. That God may be the more inclined to show mercy, the prophet brings to his remembrance the Divine covenant; even as the refuge of the saints, when they have found themselves involved in extreme dangers, has always been to hope for deliverance, because God had promised, in the covenant which he made with them, to be a father to then, From this we learn, that the only firm support on which our prayers can rest is, that God has adopted us to be his people by his free choice. Whence, also, it appears how devilish was the phrensy of that filthy dog Servetus, who was not ashamed to affirm that it is foolish, and gross mockery, to lay before God his own promises when we are engaged in prayer. Farther, the godly Jews again show us how severely they were afflicted, when they declare that violence and oppression were everywhere prevalent; as if all places were the haunts of cut-throats and the dens of robbers. (244) It is said the dark places of the earth; for, whenever God seems to hide his face, the wicked imagine that whatever wickedness they may commit, they will find, wherever they may be, hiding-places by which to cover it all. (244) “The caves, dens, woods, etc., of the land , are full of robbers, cut-throats, and murderers, who are continually destroying thy people; so that the holy seed seems as if it would be entirely cut off, and the covenant promise thus rendered void.” — Dr Adam Clarke . “ For the dark places of the earth , i . e . , the caverns of Judea, are full of the habitations of violence , i . e . , of men who live by rapine. Some, however, by the dark places of the earth , understand the seat of the captivity of the Jews.” — Cresswell . return to ' Top of Page ' <a name="verse-21" class="com-number"

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bible-text/psa-74-20

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20. **주의 언약을 돌아보소서.** 하나님이 자비를 베풀도록 더 기울어지게 하기 위해, 선지자는 그분께 신적 언약을 상기시킨다. 마치 성도들의 피난처가, 극심한 위험에 처했을 때, 하나님이 그들과 맺은 언약에서 그들을 향한 아버지가 되겠다고 약속하셨으므로 구원을 소망하는 것이었듯이. 이로부터 우리는 기도가 쉴 수 있는 유일한 확고한 지지대는 하나님이 자신의 자유로운 선택으로 우리를 그분의 백성으로 입양하셨다는 것임을 배운다. 또한 기도할 때 하나님에게 그분 자신의 약속들을 드리는 것이 어리석고 심한 조롱이라고 서슴없이 주장했던 그 더러운 개 세르베투스의 광기가 얼마나 악마적이었는지도 드러난다. 더욱이 경건한 유대인들은 폭력과 억압이 어디에나 만연했다고 선언함으로써 자신들이 얼마나 심히 고통받았는지를 다시 보여준다. 마치 모든 장소가 강도들의 소굴이요 강도들의 굴이 된 것처럼. '땅의 어두운 곳들'이라고 말하는 것은 하나님이 그분의 얼굴을 숨기시는 것처럼 보일 때마다 악인들이 어디에 있든 모든 것을 덮을 숨어 있는 장소를 찾을 수 있을 것이라고 생각한다는 것이다.

원주석

21절 카드 ↗

21. Let not him who is oppressed return with shame. The word return, as it has a reference to God, is equivalent to the expression, to go away empty. The faithful, then, beseech Him that they may not be put to shame by suffering a repulse at his hands. They call themselves afflicted, poor, and needy, as an argument to obtain the Divine favor and mercy. It is, however, to be observed, that they do not speak insincerely, nor give an exaggerated representation of their distresses, but intimate, that by so many calamities they were brought to such a low condition, that there no longer remained for them any quarter in the world from which they could expect any help. By this example, we are taught that when we are reduced to the greatest extremity, there is a remedy always ready for our misery, in calling upon God. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-74-21

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21. **억눌린 자가 수치를 당하며 돌아가지 말게 하소서.** '돌아가다'는 말은 하나님에 대한 관계에서 빈손으로 돌아가는 것과 같다. 따라서 신실한 자들은 그분에게 가서 거절당하는 수치를 당하지 않게 해 달라고 간청한다. 그들은 스스로를 고통받고 가난하고 궁핍하다고 부르며, 이것을 신적 은총과 자비를 얻기 위한 논거로 삼는다. 그러나 주목해야 할 것은 그들이 진지하지 않게 말하거나 자신들의 고통을 과장해서 표현하지 않는다는 것이다. 오히려 그들은 수많은 재앙으로 그처럼 낮은 처지로 내몰려 세상에서 더 이상 어떤 도움도 기대할 수 있는 곳이 남지 않았음을 암시한다. 이 본보기로 우리는 가장 극심한 궁핍에 처할 때도 하나님을 부름으로써 항상 우리의 비참함에 대한 치료책이 준비되어 있음을 배운다.

원주석

22절 카드 ↗

22. Arise, O God! plead thy cause. The pious Jews again supplicate God to ascend into his judgment-seat. He is then said to arise, when, after having long exercised forbearance, he shows, in very deed, that he has not forgotten his office as judge. To induce him to undertake this cause the more readily, they call upon him to maintain his own right. Lord, as if they had said, since the matter in hand is what peculiarly concerns thyself; it is not time for thee to remain inactive. They declare, at the same time, how this was, in a special sense, the cause of God. It was so, because the foolish people daily cast reproaches upon him. We may here again translate the word נבל , nabal, the worthless people, instead of the foolish people. The wickedness charged against the persons spoken of is aggravated from the circumstance, that, not content with reproaching God on one occasion, they continued their derision and mockery without intermission. For this reason, the faithful conclude by invoking God that he would not forget such heaven-daring conduct in men who not only had the audacity to reproach his majesty, but who fiercely and outrageously poured forth their blasphemies against him. They seemed, it is true, to do this indirectly; but, as they despised God, it is asserted that they rose up against him with reckless and infatuated presumption, after the manner of the Giants of old, and that their haughtiness was carried to the greatest excess. return to ' Top of Page ' Psalms Psa 73 Psalms Psa Psalms Psa 75 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Psalms 74". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ psalms-74.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dictionary Baker's Evangelical Dictionary King James Dictionary Smith's Bible Dictionary Complete List of 26 Bible Encyclopedias (7) Int Standard Bible Encyclopedia The Nuttall Encyclopedia The 1901 Jewish Encylopedia The Catholic Encyclopedia Kitto's Bible Cyclopedia Complete List of 7 Interlinear Study Bible H

Pericope (part_of)

절 (explains)

bible-text/psa-74-22

Source

22. **하나님이여, 일어나사 주의 원인을 변론하소서.** 경건한 유대인들은 하나님이 심판석에 앉으시도록 다시 간청한다. 그분은 오랫동안 인내를 행사하신 후 자신이 심판관의 직무를 잊지 않으셨음을 실제로 나타내실 때 일어나신다고 한다. 그분이 이 대의를 더 기꺼이 맡도록 하기 위해, 그들은 그분 자신의 권리를 지켜 달라고 부른다. '주님, 지금 문제가 되는 일이 특별히 주 자신에게 관계된 것이므로 지금은 활동하지 않으실 때가 아닙니다.' 동시에 그들은 이것이 특별한 의미에서 하나님의 대의인 이유를 진술한다. 어리석은 백성이 날마다 그분을 향해 비방을 퍼붓기 때문이다. 우리는 여기서 다시 '나발'이라는 히브리어 단어를 '어리석은 백성' 대신 '비열한 백성'으로 번역할 수 있다. 언급된 자들에 대한 죄악은, 한 번의 비방으로 만족하지 않고 조롱과 嘲笑를 쉬지 않고 계속했다는 사정으로 더욱 심화된다. 이 때문에 신실한 자들은 단지 그분의 위엄에 대해 비방을 감히 할 대담함만 가진 것이 아니라 그를 향해 광포하고 포악하게 신성모독을 쏟아낸 자들에 대해 그와 같은 하늘을 거스르는 행위를 하나님이 잊지 마실 것을 간청하는 것으로 결론을 맺는다. 그들은 진실로 간접적으로 그렇게 하는 것처럼 보였다. 그러나 그들이 하나님을 멸시했으므로, 옛날의 거인들과 같은 방식으로 무분별하고 미친 방자함으로 그분을 거슬러 일어났고, 그들의 오만함이 극도에 달했다고 주장된다.

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