1절 카드 ↗
1-4. Ahaz . . . did not that which was right in the sight of the Lord —[See on :- .] The character of this king's reign, the voluptuousness and religious degeneracy of all classes of the people, are graphically portrayed in the writings of Isaiah, who prophesied at that period. The great increase of worldly wealth and luxury in the reigns of Azariah and Jotham had introduced a host of corruptions, which, during his reign, and by the influence of Ahaz, bore fruit in the idolatrous practices of every kind which prevailed in all parts of the kingdom (see 2 Chronicles 28:24 ). return to ' Top of Page ' <a name="verse-3" class="com-number"
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
1-4. "아하스가 여호와 보시기에 정직하게 행하지 아니하였다" — (왕하 참조). 이 왕의 통치 시기, 그리고 모든 계층의 백성들의 방종과 종교적 타락은 그 기간에 예언한 이사야의 기록에 생생하게 묘사되어 있다. 아사랴와 요담의 통치 기간에 급격히 증가한 세속적 부와 사치는 온갖 타락을 만연하게 하였는데, 아하스의 통치 기간에, 또 그의 영향으로, 그것은 왕국 각지에서 성행하는 모든 종류의 우상숭배의 열매를 맺었다(대하 28:24 참조).
원주석
- 번역원본
commentary-section/jfb-2ki-16-1-1(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
3절 카드 ↗
3. walked in the way of the kings of Israel —This is descriptive of the early part of his reign, when, like the kings of Israel, he patronized the symbolic worship of God by images but he gradually went farther into gross idolatry ( :- ). made his son to pass through the fire — ( 2 Kings 23:10 ). The hands of the idol Moloch being red hot, the children were passed through between them, which was considered a form of lustration. There is reason to believe that, in certain circumstances, the children were burnt to death ( 2 Kings 23:10- : ). This was strongly prohibited in the law ( Leviticus 18:21 ; Leviticus 20:2-5 ; Deuteronomy 18:10 ), although there is no evidence that it was practised in Israel till the time of Ahaz. return to ' Top of Page ' <a name="verse-4" class="com-number"
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pericope/per-2ki-16-001
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
3. "이스라엘 왕들의 길로 행하였다" — 이것은 그의 통치 초기를 묘사하는 것으로, 이스라엘 왕들처럼 형상을 통해 하나님께 상징적인 예배를 드렸다. 그러나 점차 더 노골적인 우상숭배로 나아갔다(왕하 참조). "자기 아들을 불을 지나가게 하였다" — (왕하 23:10). 뜨겁게 달구어진 몰록 우상의 손 사이로 아이들을 통과시켰으며, 이것이 일종의 정결 의식으로 여겨졌다. 어떤 경우에는 아이들이 불에 타 죽기도 하였다(왕하 23:10-). 이것은 율법이 강하게 금지하는 것이었다(레 18:21; 20:2-5; 신 18:10). 아하스 시대 전에는 이스라엘에서 이 관행이 행해졌다는 증거가 없다.
원주석
- 번역원본
commentary-section/jfb-2ki-16-3-3(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
4절 카드 ↗
1-4. Ahaz . . . did not that which was right in the sight of the Lord —[See on :- .] The character of this king's reign, the voluptuousness and religious degeneracy of all classes of the people, are graphically portrayed in the writings of Isaiah, who prophesied at that period. The great increase of worldly wealth and luxury in the reigns of Azariah and Jotham had introduced a host of corruptions, which, during his reign, and by the influence of Ahaz, bore fruit in the idolatrous practices of every kind which prevailed in all parts of the kingdom (see 2 Chronicles 28:24 ). return to ' Top of Page ' <a name="verse-5" class="com-number"
Pericope (part_of)
- part_of
pericope/per-2ki-16-001
절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
1-4. "아하스가 여호와 보시기에 정직하게 행하지 아니하였다" — (왕하 참조). 이 왕의 통치 시기, 그리고 모든 계층의 백성들의 방종과 종교적 타락은 그 기간에 예언한 이사야의 기록에 생생하게 묘사되어 있다. 아사랴와 요담의 통치 기간에 급격히 증가한 세속적 부와 사치는 온갖 타락을 만연하게 하였는데, 아하스의 통치 기간에, 또 그의 영향으로, 그것은 왕국 각지에서 성행하는 모든 종류의 우상숭배의 열매를 맺었다(대하 28:24 참조).
원주석
- 번역원본
commentary-section/jfb-2ki-16-4-4(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
5절 카드 ↗
5. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem —Notwithstanding their great efforts and military preparations, they failed to take it and, being disappointed, raised the siege and returned home (compare :- ). return to ' Top of Page ' <a name="verse-6" class="com-number"
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pericope/per-2ki-16-002
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
5. "그때 아람 왕 르신과 이스라엘 왕 르말랴의 아들 베가가 예루살렘에 올라와" — 그들의 엄청난 노력과 군사 준비에도 불구하고 예루살렘을 함락시키지 못하고, 실망하여 포위를 풀고 돌아갔다(왕하 참조).
원주석
- 번역원본
commentary-section/jfb-2ki-16-5-5(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
6절 카드 ↗
6. Rezin . . . recovered Elath —which Azariah had got into his possession ( :- ). the Syrians came to Elath, and dwelt there unto this day —The Septuagint version has "the Edomites," which the most judicious commentators and travellers [ROBINSON] prefer. return to ' Top of Page ' <a name="verse-7" class="com-number"
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pericope/per-2ki-16-002
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
6. "르신이 엘랏을 회복하였다" — 아사랴가 차지하였던 곳이었다(왕하 참조). "아람 사람들이 엘랏에 와서 거기 살았고 오늘날도 그러하다" — 칠십인역에는 "에돔 사람들"이라고 되어 있는데, 가장 사려 깊은 주석가들과 여행가들[로빈슨]은 이쪽을 선호한다.
원주석
- 번역원본
commentary-section/jfb-2ki-16-6-6(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
7절 카드 ↗
7-9. So Ahaz sent messengers to Tiglath-pileser —In spite of the assurance given him by Isaiah by two signs, the one immediate, the other remote ( Isaiah 7:14 ; Isaiah 8:4 ), that the confederate kings would not prevail against him, Ahaz sought aid from the Assyrian monarch, to purchase which he sent the treasures of the palace and temple. Tiglath-pileser marched against Damascus, slew Rezin the king, and carried the people of Damascus into captivity to Kir, which is thought to have been the city Karine (now Kerend), in Media. return to ' Top of Page ' <a name="verse-10" class="com-number"
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pericope/per-2ki-16-003
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
7-9. "아하스가 앗시리아 왕 디글랏 빌레셀에게 사신을 보내었다" — 이사야가 두 가지 표징, 즉 즉각적인 것(사 7:14)과 먼 것(사 8:4)으로 동맹 왕들이 그를 이기지 못할 것이라는 보증을 주었음에도 불구하고, 아하스는 앗시리아 왕에게 도움을 구하였다. 그 도움을 사기 위해 궁전과 성전의 보물을 보냈다. 디글랏 빌레셀은 다마스쿠스를 향해 진격하여 아람 왕 르신을 죽이고 다마스쿠스 백성을 기르로 포로로 끌고 갔는데, 기르는 현재 메디아의 케렌드(카렌드)라고 여겨지는 도시로 생각된다.
원주석
- 번역원본
commentary-section/jfb-2ki-16-7-7(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
10절 카드 ↗
10-16. And king Ahaz went to Damascus to meet Tiglath-pileser —This was a visit of respect, and perhaps of gratitude. During his stay in that heathen city, Ahaz saw an altar with which he was greatly captivated. Forthwith a sketch of it was transmitted to Jerusalem, with orders to Urijah the priest to get one constructed according to the Damascus model, and let this new altar supersede the old one in the temple. Urijah, with culpable complaisance, acted according to his instructions ( :- ). The sin in this affair consisted in meddling with, and improving according to human taste and fancy, the altars of the temple, the patterns of which had been furnished by divine authority ( Exodus 25:40 ; Exodus 26:30 ; Exodus 27:1 ; 1 Chronicles 28:19 ). Urijah was one of the witnesses taken by Isaiah to bear his prediction against Syria and Israel ( 1 Chronicles 28:19- : ). 1 Chronicles 28:19- : . HE SPOILS THE TEMPLE. return to ' Top of Page ' <a name="verse-17" class="com-number"
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pericope/per-2ki-16-004
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
10-16. "아하스 왕이 앗시리아 왕 디글랏 빌레셀을 만나러 다마스쿠스에 갔다" — 이것은 존경과 아마도 감사의 방문이었다. 그 이교 도시에 머무는 동안 아하스는 매우 마음에 드는 제단을 발견하였다. 즉시 그 제단의 도면이 예루살렘에 전송되었고, 우리야 제사장에게 다마스쿠스 모델에 따라 하나를 만들어 성전 안의 구 제단을 대체하도록 지시하였다. 우리야는 잘못된 순종심으로 지시에 따라 행하였다(왕하 참조). 이 일의 죄는 성전 제단들을 건드리고 사람의 취향과 상상력에 따라 개선하는 것이었다. 그것들의 양식은 하나님의 권위로 마련된 것이었기 때문이다(출 25:40; 26:30; 27:1; 대상 28:19). 우리야는 이사야가 시리아와 이스라엘에 대한 예언을 증언하도록 선택한 증인 중 하나였다(대상 28:19-). 성전을 약탈함.
원주석
- 번역원본
commentary-section/jfb-2ki-16-10-10(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
17절 카드 ↗
17. cut off the borders of the bases, &c.—It is thought that he did this to use the elaborate sculpture in adorning his palace. return to ' Top of Page ' <a name="verse-18" class="com-number"
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
17. "물두멍 받침의 테두리를 자르고" 등 — 이 정교한 조각을 궁전 장식에 사용하기 위한 것으로 여겨진다.
원주석
- 번역원본
commentary-section/jfb-2ki-16-17-17(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
18절 카드 ↗
18. the covert for the Sabbath —the portico through which the priests entered the temple on the Sabbath. the king's entry without —a private external entrance for the king into the temple. The change made by Ahaz consisted in removing both of these into the temple from fear of the king of Assyria, that, in case of a siege, he might secure the entrance of the temple from him. return to ' Top of Page ' 2 Kings 2Ki 15 2 Kings 2Ki 2 Kings 2Ki 17 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 Kings 16". 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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
18. "안식일을 위해 만든 복도" — 제사장들이 안식일에 성전으로 들어가는 현관이었다. "왕이 들어가는 외부 통로" — 왕이 성전으로 들어가는 개인적인 외부 출입구였다. 아하스가 이 둘을 내부로 옮긴 변경은 앗시리아 왕이 두려워, 포위 상황에서 성전 출입구를 그로부터 보호하기 위해서였다.
원주석
- 번역원본
commentary-section/jfb-2ki-16-18-18(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반