1절 카드 ↗
1-4. Rehoboam . . . gathered of the house of Judah and Benjamin . . . to fight against Israel —(See 1 Kings 12:21-24 ). return to ' Top of Page ' <a name="verse-5" class="com-number"
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르호보암이 ... 유다 집과 베냐민 지파에서 ... 이스라엘과 싸우고자 모았으니 — (왕상 12:21-24 참조).
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5절 카드 ↗
5-11. built cities for defence in Judah —This is evidently used as the name of the southern kingdom. Rehoboam, having now a bitter enemy in Israel, deemed it prudent to lose no time in fortifying several cities that lay along the frontier of his kingdom. Jeroboam, on his side, took a similar precaution ( 1 Kings 12:25 ). Of the fifteen cities named, Aijalon, now Yalo, and Zorah, now Surah, between Jerusalem and Jabneh [ROBINSON], lay within the province of Benjamin. Gath, though a Philistine city, had been subject to Solomon. And Etham, which was on the border of Simeon, now incorporated with the kingdom of Israel, was fortified to repel danger from that quarter. These fortresses Rehoboam placed under able commanders and stocked them with provisions and military stores, sufficient, if necessary, to stand a siege. In the crippled state of his kingdom, he seems to have been afraid lest it might be made the prey of some powerful neighbors. return to ' Top of Page ' <a name="verse-13" class="com-number"
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유다에 방어 성읍들을 건축하였으니 — 이것은 분명히 남왕국의 이름으로 사용된 것이다. 이스라엘에 쓴 원수를 두게 된 르호보암은 시간을 낭비하지 않고 왕국 변경에 위치한 여러 성읍들을 요새화하는 것이 현명하다고 판단했다. 여로보암도 자기편에서 비슷한 예방 조치를 취했다(왕상 12:25). 이름 붙여진 열다섯 성읍 중 지금의 얄로인 아얄론과 지금의 수라인 소라는 예루살렘과 야브네 사이 베냐민 영토 안에 있었다. 가드는 블레셋 성읍이었지만 솔로몬의 지배 하에 있었다. 이스라엘 왕국에 합병된 시므온의 변경에 있는 에담도 그 방면에서 오는 위협을 막기 위해 요새화되었다. 르호보암은 이 요새들에 능력 있는 지휘관들을 배치하고, 필요하면 포위를 견딜 수 있을 만큼 충분한 식량과 군수품을 비축했다. 영토가 위축된 상황에서 강력한 이웃의 먹이가 될 것을 두려워했던 것으로 보인다.
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13절 카드 ↗
13-17. the priests and the Levites . . . resorted to him out of all their coasts —This was an accession of moral power, for the maintenance of the true religion is the best support and safeguard of any nation; and as it was peculiarly the grand source of the strength and prosperity of the Hebrew monarchy, the great numbers of good and pious people who sought an asylum within the territories of Judah contributed greatly to consolidate the throne of Rehoboam. The cause of so extensive an emigration from the kingdom of Israel was the deep and daring policy of Jeroboam, who set himself to break the national unity by entirely abolishing, within his dominions, the religious institutions of Judaism. He dreaded an eventual reunion of the tribes if the people continued to repair thrice a year to worship in Jerusalem as they were obliged by law to do. Accordingly, on pretense that the distance of that city was too great for multitudes of his subjects, he fixed upon two more convenient places, where he established a new mode of worshipping God under gross and prohibited symbols [ :- ]. The priests and Levites, refusing to take part in the idolatrous ceremonies, were ejected from their living [ 2 Chronicles 11:13 ; 2 Chronicles 11:14 ]. Along with them a large body of the people who faithfully adhered to the instituted worship of God, offended and shocked by the impious innovations, departed from the kingdom. return to ' Top of Page ' <a name="verse-15" class="com-number"
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제사장들과 레위 사람들이 ... 사방에서 그에게로 돌아왔으니 — 이것은 도덕적 힘의 보강이었다. 참 종교의 유지는 어떤 나라에서든 최선의 지지이자 보호막이기 때문이다. 이것이 히브리 왕국의 힘과 번영의 특별히 중요한 원천이었으므로, 유다 영토 안에서 피난처를 찾은 선하고 경건한 사람들의 많은 무리가 르호보암의 왕좌를 다지는 데 크게 기여했다. 이스라엘 왕국에서 이렇게 광범위한 이주가 발생한 원인은, 자기 영토 안에서 유대교의 종교 제도를 완전히 폐지하여 민족적 단일성을 깨뜨리려 한 여로보암의 깊고 대담한 정책이었다. 그는 백성이 율법에 따라 일 년에 세 번 예루살렘에 예배하러 가는 것을 계속한다면 결국 지파들이 재통합될 것을 두려워했다. 따라서 예루살렘이 많은 백성에게는 너무 멀다는 구실로 더 편리한 두 곳을 정하고, 그 자리에 금지된 외설스러운 형상으로 하나님을 경배하는 새로운 방식을 세웠다. 우상 숭배 의식에 참여하기를 거부한 제사장들과 레위 사람들은 생계 수단을 박탈당했다. 그들과 함께 하나님이 제정하신 예배를 충실히 지키던 많은 백성도 불경스러운 혁신에 분노하고 충격을 받아 왕국을 떠났다.
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15절 카드 ↗
15. he ordained him priests —The persons he appointed to the priesthood were low and worthless creatures ( 1 Kings 12:31 ; 1 Kings 13:33 ); any were consecrated who brought a bullock and seven rams ( 2 Chronicles 13:9 ; Exodus 29:37 ). for the high places —Those favorite places of religious worship were encouraged throughout the country. for the devils —a term sometimes used for idols in general ( Exodus 29:37- : ). But here it is applied distinctively to the goat deities, which were probably worshipped chiefly in the northern parts of his kingdom, where the heathen Canaanites still abounded. for the calves which he had made —figures of the ox gods Apis and Mnevis, with which Jeroboam's residence in Egypt had familiarized him. (See on Exodus 29:37- : ). return to ' Top of Page ' <a name="verse-16" class="com-number"
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그가 제사장들을 세워 — 그가 제사장직에 임명한 자들은 비천하고 가치 없는 사람들이었다(왕상 12:31; 13:33). 수소 한 마리와 숫양 일곱 마리를 가져오기만 하면 누구든 임명되었다(대하 13:9; 출 29:37). 산당들을 위하여 — 전국 각지에서 선호하는 종교 예배 장소들이 장려되었다. 귀신들을 위하여 — 때로 일반적으로 우상을 가리키는 데 쓰이는 말이다. 그러나 여기서는 특히 이방 가나안 사람들이 여전히 많이 살던 왕국의 북쪽 지역에서 주로 숭배되었을 것으로 보이는 염소 신들에게 특별히 적용된다. 자기가 만든 송아지들을 위하여 — 이집트에서 살면서 여로보암에게 친숙해진 황소 신 아피스와 므네비스의 형상들이다.
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16절 카드 ↗
13-17. the priests and the Levites . . . resorted to him out of all their coasts —This was an accession of moral power, for the maintenance of the true religion is the best support and safeguard of any nation; and as it was peculiarly the grand source of the strength and prosperity of the Hebrew monarchy, the great numbers of good and pious people who sought an asylum within the territories of Judah contributed greatly to consolidate the throne of Rehoboam. The cause of so extensive an emigration from the kingdom of Israel was the deep and daring policy of Jeroboam, who set himself to break the national unity by entirely abolishing, within his dominions, the religious institutions of Judaism. He dreaded an eventual reunion of the tribes if the people continued to repair thrice a year to worship in Jerusalem as they were obliged by law to do. Accordingly, on pretense that the distance of that city was too great for multitudes of his subjects, he fixed upon two more convenient places, where he established a new mode of worshipping God under gross and prohibited symbols [ :- ]. The priests and Levites, refusing to take part in the idolatrous ceremonies, were ejected from their living [ 2 Chronicles 11:13 ; 2 Chronicles 11:14 ]. Along with them a large body of the people who faithfully adhered to the instituted worship of God, offended and shocked by the impious innovations, departed from the kingdom. return to ' Top of Page ' <a name="verse-17" class="com-number"
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[13절 해설 참조]
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17절 카드 ↗
17. they strengthened the kingdom of Judah —The innovating measures of Jeroboam were not introduced all at once. But as they were developed, the secession of the most excellent of his subjects began, and continuing to increase for three years, lowered the tone of religion in his kingdom, while it proportionally quickened its life and extended its influence in that of Judah. :- . HIS WIVES AND CHILDREN. return to ' Top of Page ' <a name="verse-18" class="com-number"
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그들이 유다 나라를 강하게 하여 — 여로보암의 혁신적인 조치들은 한꺼번에 도입된 것이 아니었다. 그러나 그것들이 전개될수록 가장 뛰어난 신민들의 이탈이 시작되어 삼 년간 계속 증가하면서, 그의 왕국의 종교 수준은 낮아지고 유다 왕국에서는 그에 비례하여 종교의 활력이 살아나고 영향력이 확대되었다. [그의 아내들과 자녀들]
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18절 카드 ↗
18. Rehoboam took Mahalath —The names of her father and mother are given. Jerimoth, the father, must have been the son of one of David's concubines ( :- ). Abihail was, of course, his cousin, previous to their marriage. return to ' Top of Page ' <a name="verse-20" class="com-number"
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르호보암이 마할랏을 아내로 삼으니 — 그녀의 아버지와 어머니의 이름이 주어진다. 아버지 여리못은 다윗의 첩 중 하나의 아들이었을 것이다. 아비하일은 물론 결혼 전에는 그의 사촌이었다.
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20절 카드 ↗
20. after her he took Maachah . . . daughter —that is, granddaughter ( :- ) of Absalom, Tamar being, according to JOSEPHUS, her mother. (Compare 2 Samuel 18:18 ). return to ' Top of Page ' <a name="verse-21" class="com-number"
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그 후에 또 압살롬의 딸 마아가를 아내로 삼으니 — 즉 요세푸스에 따르면 다말이 그녀의 어머니인 압살롬의 손녀를 말한다(삼하 18:18 참조).
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21절 카드 ↗
21. he took eighteen wives, and threescore concubines —This royal harem, though far smaller than his father's, was equally in violation of the law, which forbade a king to "multiply wives unto himself" [ :- ]. return to ' Top of Page ' <a name="verse-22" class="com-number"
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그가 아내 열여덟 명과 첩 예순 명을 두었더니 — 이 왕실 후궁은 그의 아버지의 것보다 훨씬 작았지만, 왕에게 "아내를 많이 두지 말라"는 율법을 동등하게 위반한 것이었다.
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22절 카드 ↗
22. made Abijah . . . chief . . . ruler among his brethren —This preference seems to have been given to Abijah solely from the king's doting fondness for his mother and through her influence over him. It is plainly implied that Abijah was not the oldest of the family. In destining a younger son for the kingdom, without a divine warrant, as in Solomon's case, Rehoboam acted in violation of the law ( :- ). return to ' Top of Page ' <a name="verse-23" class="com-number"
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아비야를 세워 ... 그의 형제들 중에 우두머리로 삼으니 — 이 선호는 왕이 그 어머니에게 지나치게 빠져 그녀의 영향력으로 인해 아비야에게 준 것으로 보인다. 아비야가 집안에서 맏이가 아니었음이 분명히 암시된다. 솔로몬의 경우처럼 신적 허가 없이 어린 아들을 왕위 후계자로 정한 것은 율법에 위반되는 행동이었다.
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23절 카드 ↗
23. he dealt wisely —that is, with deep and calculating policy ( :- ). and dispersed of all his children . . . unto every fenced city —The circumstance of twenty-eight sons of the king being made governors of fortresses would, in our quarter of the world, produce jealousy and dissatisfaction. But Eastern monarchs ensure peace and tranquillity to their kingdom by bestowing government offices on their sons and grandsons. They obtain an independent provision, and being kept apart, are not likely to cabal in their father's lifetime. Rehoboam acted thus, and his sagacity will appear still greater if the wives he desired for them belonged to the cities where each son was located. These connections would bind them more closely to their respective places. In the modern countries of the East, particularly Persia and Turkey, younger princes were, till very lately, shut up in the harem during their father's lifetime; and, to prevent competition, they were blinded or killed when their brother ascended the throne. In the former country the old practice of dispersing them through the country as Rehoboam did, has been again revived. return to ' Top of Page ' 2 Chronicles 2Ch 10 2 Chronicles 2Ch 2 Chronicles 2Ch 12 Footnotes: Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Bibliographical Information Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on 2 Chronicles 11". 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Pericope (part_of)
- part_of
pericope/per-2ch-11-004
절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
지혜롭게 행하여 — 즉 깊고 치밀한 정책으로. 자기의 모든 아들을 ... 각 견고한 성읍으로 흩어 보내고 — 왕의 아들 스물여덟 명이 요새의 총독으로 임명된 상황은 서방에서였다면 질투와 불만을 낳았을 것이다. 그러나 동방의 군주들은 아들들과 손자들에게 통치직을 부여함으로써 왕국의 평화와 안정을 확보한다. 그들은 독립적인 기반을 얻게 되고, 서로 떨어져 지내므로 아버지 생전에 음모를 꾸밀 가능성이 낮다. 르호보암이 그렇게 행했는데, 각 아들에게 배정한 아내들이 그 아들이 자리한 성읍에 속한 사람들이라면 그의 현명함은 더욱 돋보인다. 그러한 연결은 그들을 각자의 거처에 더 단단히 묶어 두는 역할을 한다. 오늘날 동방 국가들, 특히 페르시아와 튀르키예에서는 아주 최근까지 어린 왕자들이 아버지 생전에 후궁에 갇혀 지냈으며, 경쟁을 막기 위해 형제가 왕위에 오르면 눈이 뽑히거나 죽임을 당하기도 했다. 이전의 나라, 즉 페르시아에서는 르호보암이 했던 것처럼 전국 각지에 왕자들을 흩어 보내는 옛 관행이 다시 되살아났다.
원주석
- 번역원본
commentary-section/jfb-2ch-11-23-23(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반