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주석[JFB] — 마태복음 2장 · 동방박사 방문

요약
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아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. Now when Jesus was born in Bethlehem of Judea —so called to distinguish it from another Bethlehem in the tribe of Zebulun, near the Sea of Galilee ( :- ); called also Beth-lehem-judah, as being in that tribe ( Judges 17:7 ); and Ephrath ( Genesis 35:16 ); and combining both, Beth-lehem Ephratah ( Genesis 35:16- : ). It lay about six miles southwest of Jerusalem. But how came Joseph and Mary to remove thither from Nazareth, the place of their residence? Not of their own accord, and certainly not with the view of fulfilling the prophecy regarding Messiah's birthplace; nay, they stayed at Nazareth till it was almost too late for Mary to travel with safety; nor would they have stirred from it at all, had not an order which left them no choice forced them to the appointed place. A high hand was in all these movements. (See on Genesis 35:16- : ). in the days of Herod the king —styled the Great; son of Antipater, an Edomite, made king by the Romans. Thus was "the sceptre departing from Judah" ( Genesis 49:10 ), a sign that Messiah was now at hand. As Herod is known to have died in the year of Rome 750, in the fourth year before the commencement of our Christian era, the birth of Christ must be dated four years before the date usually assigned to it, even if He was born within the year of Herod's death, as it is next to certain that He was. there came wise men —literally, "Magi" or "Magians," probably of the learned class who cultivated astrology and kindred sciences. Balaam's prophecy ( Genesis 49:10- : ), and perhaps Daniel's ( Genesis 49:10- : , c.), might have come down to them by tradition but nothing definite is known of them. from the east —but whether from Arabia, Persia, or Mesopotamia is uncertain. to Jerusalem —as the Jewish metropolis. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-2-1

Source

베들레헴은 예루살렘 남서쪽 약 10킬로미터 지점에 있다. 요셉과 마리아는 호적 등록을 위해 그곳으로 이동했다. 헤롯은 에돔 사람으로, 이스라엘 왕위를 차지하고 있었다. "홀이 유다를 떠나지 아니하며"(창 49:10)라는 예언이 현실이 되어 이방인이 왕좌에 앉았다는 사실 자체가 메시아의 도래가 임박했음을 알리는 신호였다. 동방박사들이 어디서 왔는지는 불분명하며, 아라비아·페르시아·메소포타미아가 모두 가능성으로 거론된다.

원주석

2절 카드 ↗

2. Saying, Where is he that is born King of the Jews? —From this it would seem they were not themselves Jews. (Compare the language of the Roman governor, :- , and of the Roman soldiers, :- , with the very different language of the Jews themselves, Matthew 27:42 , c.). The Roman historians, SUETONIUS and TACITUS, bear witness to an expectation, prevalent in the East, that out of Judea should arise a sovereign of the world. for we have seen his star in the east —Much has been written on the subject of this star but from all that is here said it is perhaps safest to regard it as simply a luminous meteor, which appeared under special laws and for a special purpose. and are come to worship him —to do Him homage, as the word signifies; the nature of that homage depending on the circumstances of the case. That not civil but religious homage is meant here is plain from the whole strain of the narrative, and particularly Matthew 27:42- : . Doubtless these simple strangers expected all Jerusalem to be full of its new-born King, and the time, place, and circumstances of His birth to be familiar to every one. Little would they think that the first announcement of His birth would come from themselves, and still less could they anticipate the startling, instead of transporting, effect which it would produce—else they would probably have sought their information regarding His birthplace in some other quarter. But God overruled it to draw forth a noble testimony to the predicted birthplace of Messiah from the highest ecclesiastical authority in the nation. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-2-2

Source

로마 역사가들도 동방에서 세계를 다스릴 자가 나온다는 기대가 퍼져 있었다고 기록한다. 동방박사들이 본 별은 발광 유성이었을 가능성이 있다.

원주석

3절 카드 ↗

3. When Herod the king had heard these things, he was troubled —viewing this as a danger to his own throne: perhaps his guilty conscience also suggested other grounds of fear. and all Jerusalem with him —from a dread of revolutionary commotions, and perhaps also of Herod's rage. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-2-3

Source

헤롯은 왕위가 위협받을까 봐 두려워했고, 예루살렘 시민들은 그로 인한 소요와 혼란을 염려했다.

원주석

4절 카드 ↗

4. And when he had gathered all the chief priests and scribes of the people together —The class of the "chief priests" included the high priest for the time being, together with all who had previously filled this office; for though the then head of the Aaronic family was the only rightful high priest, the Romans removed them at pleasure, to make way for creatures of their own. In this class probably were included also the heads of the four and twenty courses of the priests. The "scribes" were at first merely transcribers of the law and synagogue readers; afterwards interpreters of the law, both civil and religious, and so both lawyers and divines. The first of these classes, a proportion of the second, and "the elders"—that is, as LIGHTFOOT thinks, "those elders of the laity that were not of the Levitical tribe"—constituted the supreme council of the nation, called the Sanhedrim, the members of which, at their full complement, numbered seventy-two. That this was the council which Herod now convened is most probable, from the solemnity of the occasion; for though the elders are not mentioned, we find a similar omission where all three were certainly meant (compare Matthew 26:59 ; Matthew 27:1 ). As MEYER says, it was all the theologians of the nation whom Herod convened, because it was a theological response that he wanted. he demanded of them —as the authorized interpreters of Scripture. where Christ —the Messiah. should be born —according to prophecy. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-2-4

Source

"대제사장들"은 현직 대제사장뿐 아니라 전직 고위 제사장들을 포함하며, "율법학자들"은 율법 해석을 전담하는 서기관들이다. 산헤드린은 72명으로 구성되었다. 헤롯은 종교적 답을 원했으나 그 목적은 순수하지 않았다.

원주석

5절 카드 ↗

5. And they said unto him, In Bethlehem of Judea —a prompt and involuntary testimony from the highest tribunal; which yet at length condemned Him to die. for thus it is written by the prophet — ( Micah 5:2 ). return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-2-5

Source

"베들레헴"이라는 답은 미 5:2에 근거한다.

원주석

6절 카드 ↗

6. And thou, Bethlehem, in the land of Juda —the "in" being familiarly left out, as we say, "London, Middlesex." art not the least among the princes of Judah: for out of thee shall come a Governor, c.—This quotation, though differing verbally, agrees substantially with the Hebrew and the Septuagint. For says the prophet, "Though thou be little, yet out of thee shall come the Ruler"—this honor more than compensating for its natural insignificance while our Evangelist, by a lively turn, makes him say, "Thou art not the least: for out of thee shall come a Governor"—this distinction lifting it from the lowest to the highest rank. The "thousands of Juda," in the prophet, mean the subordinate divisions of the tribe: our Evangelist, instead of these, merely names the "princes" or heads of these families, including the districts which they occupied. that shall rule —or "feed," as in the Margin. my people Israel —In the Old Testament, kings are, by a beautiful figure, styled "shepherds" ( Ezekiel 34:1-10 , c.). The classical writers use the same figure. The pastoral rule of Jehovah and Messiah over His people is a representation pervading all Scripture, and rich in import. (See Psalms 23:1-6 Isaiah 40:11 ; Ezekiel 37:24 ; John 10:11 ; Revelation 7:17 ). That this prophecy of Micah referred to the Messiah, was admitted by the ancient Rabbins. The Wise Men Despatched to Bethlehem by Herod to See the Babe, and Bring Him Word, Make a Religious Offering to the Infant King, but Divinely Warned, Return Home by Another Way ( Revelation 7:17- : ). return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-2-6

Source

"베들레헴아, 너는 유다 땅 가운데서 결코 가장 작지 않다"는 표현은 선지자의 원문("너는 작을지라도")을 생동감 있게 반전시킨 것이다. 목자 왕의 비유는 겔 34장에 배경이 있다.

원주석

7절 카드 ↗

7. Then Herod, when he had privily called the wise men —Herod has so far succeeded in his murderous design: he has tracked the spot where lies his victim, an unconscious babe. But he has another point to fix—the date of His birth—without which he might still miss his mark. The one he had got from the Sanhedrim; the other he will have from the sages; but secretly, lest his object should be suspected and defeated. So he inquired of them diligently —rather, "precisely." what time the star appeared —presuming that this would be the best clue to the age of the child. The unsuspecting strangers tell him all. And now he thinks he is succeeding to a wish, and shall speedily clutch his victim; for at so early an age as they indicate, He would not likely have been removed from the place of His birth. Yet he is wary. He sends them as messengers from himself, and bids them come to him, that he may follow their pious example. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-2-7

Source

헤롯은 동방박사들을 몰래 불러 별이 나타난 시간을 정확히 알아내려 했다.

원주석

8절 카드 ↗

8. And he sent them to Bethlehem, and said, Go and search diligently —"Search out carefully." for the young child; and when ye have found him, bring me word again, that I may come and worship him also —The cunning and bloody hypocrite! Yet this royal mandate would meantime serve as a safe conduct to the strangers. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-2-8

Source

"가서 아기에 대하여 자세히 알아보고 알거든 내게도 알리라"는 헤롯의 말은 위선과 교활함으로 가득 찬 계략이었다.

원주석

9절 카드 ↗

9. When they had heard the king, they departed —But where were ye, O Jewish ecclesiastics, ye chief priests and scribes of the people? Ye could tell Herod where Christ should be born, and could hear of these strangers from the far East that the Desire of all nations had actually come; but I do not see you trooping to Bethlehem—I find these devout strangers journeying thither all alone. Yet God ordered this too, lest the news should be blabbed, and reach the tyrant's ears, before the Babe could be placed beyond his reach. Thus are the very errors and crimes and cold indifferences of men all overruled. and, lo, the star, which they saw in the east —implying apparently that it had disappeared in the interval. went before them, and stood over where the young child was —Surely this could hardly be but by a luminous meteor, and not very high. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-2-9

Source

유대 신학자들은 아무도 동방박사들을 따라가지 않았다. 하나님의 섭리로 이 일은 헤롯에게 더 이상 알려지지 않게 되었다. 별이 낮게 움직이며 길을 안내했다는 것은 초자연적인 현상이었다.

원주석

10절 카드 ↗

10. When they saw the star, they rejoiced with exceeding great joy —The language is very strong, expressing exuberant transport. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-2-10

Source

동방박사들이 별을 다시 보았을 때의 기쁨은 이루 말할 수 없는 것이었다.

원주석

11절 카드 ↗

11. And when they were come into the house —not the stable; for as soon as Bethlehem was emptied of its strangers, they would have no difficulty in finding a dwelling-house. they saw —The received text has "found"; but here our translators rightly depart from it, for it has no authority. the young child with Mary his mother —The blessed Babe is naturally mentioned first, then the mother; but Joseph, though doubtless present, is not noticed, as being but the head of the house. and fell down and worshipped him —Clearly this was no civil homage to a petty Jewish king, whom these star-guided strangers came so far, and inquired so eagerly, and rejoiced with such exceeding joy, to pay, but a lofty spiritual homage. The next clause confirms this. and when they had opened their treasures they presented —rather, "offered." unto him gifts —This expression, used frequently in the Old Testament of the oblations presented to God, is in the New Testament employed seven times, and always in a religious sense of offerings to God. Beyond doubt, therefore, we are to understand the presentation of these gifts by the Magi as a religious offering. gold, frankincense, and myrrh —Visits were seldom paid to sovereigns without a present ( 1 Kings 10:2 , c. compare Psalms 72:10 ; Psalms 72:11 ; Psalms 72:15 ; Isaiah 60:3 ; Isaiah 60:6 ). "Frankincense" was an aromatic used in sacrificial offerings; "myrrh" was used in perfuming ointments. These, with the "gold" which they presented, seem to show that the offerers were persons in affluent circumstances. That the gold was presented to the infant King in token of His royalty; the frankincense in token of His divinity, and the myrrh, of His sufferings; or that they were designed to express His divine and human natures; or that the prophetical, priestly, and kingly offices of Christ are to be seen in these gifts; or that they were the offerings of three individuals respectively, each of them kings, the very names of whom tradition has handed down—all these are, at the best, precarious suppositions. But that the feelings of these devout givers are to be seen in the richness of their gifts, and that the gold, at least, would be highly serviceable to the parents of the blessed Babe in their unexpected journey to Egypt and stay there—that much at least admits of no dispute. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-2-11

Source

그들은 마굿간이 아닌 집에서 아기를 만났다. 기록은 "아기와 그의 어머니 마리아"를 언급하며 요셉은 언급하지 않는다. 그들이 드린 예물은 단순한 선물이 아니라 종교적 봉헌의 성격을 띠었다. 황금·유향·몰약은 부유한 방문자들이 드린 풍성한 예물이었다.

원주석

12절 카드 ↗

12. And being warned of God in a dream that they should not return to Herod, they departed —or, "withdrew." to their own country another way —What a surprise would this vision be to the sages, just as they were preparing to carry the glad news of what they had seen to the pious king! But the Lord knew the bloody old tyrant better than to let him see their face again. :- . THE FLIGHT INTO EGYPT—THE MASSACRE AT BETHLEHEM—THE RETURN OF JOSEPH AND MARY WITH THE BABE, AFTER HEROD'S DEATH, AND THEIR SETTLEMENT AT NAZARETH. ( = Luke 2:39 ). The Flight into Egypt ( Luke 2:39- : ). return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-2-12

Source

동방박사들은 꿈에 헤롯에게 돌아가지 말라는 경고를 받고 다른 길로 귀국했다.

원주석

13절 카드 ↗

13. And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother —Observe this form of expression, repeated in :- —another indirect hint that Joseph was no more than the Child's guardian. Indeed, personally considered, Joseph has no spiritual significance, and very little place at all, in the Gospel history. and flee into Egypt —which, being near, as ALFORD says, and a Roman province independent of Herod, and much inhabited by Jews, was an easy and convenient refuge. Ah! blessed Saviour, on what a checkered career hast Thou entered here below! At Thy birth there was no room for Thee in the inn; and now all Judea is too hot for Thee. How soon has the sword begun to pierce through the Virgin's soul ( Luke 2:35 )! How early does she taste the reception which this mysterious Child of hers is to meet with in the world! And whither is He sent? To "the house of bondage?" Well, it once was that. But Egypt was a house of refuge before it was a house of bondage, and now it has but returned to its first use. and be thou there until I bring thee word; for Herod will seek the young child to destroy him —Herod's murderous purpose was formed before the Magi had reached Bethlehem. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-2-13

Source

이집트는 이스라엘에서 가깝고 유대인들이 많이 살고 있었으며, 헤롯의 관할 밖에 있었다. 요셉은 아기를 보호하는 자로서 부름을 받았다.

원주석

14절 카드 ↗

14. When he arose, he took the young child and his mother by night, and departed into Egypt —doubtless the same night. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-2-14

Source

요셉은 같은 밤에 일어나 아기와 마리아를 데리고 이집트로 피신했다.

원주석

15절 카드 ↗

15. And was there until the death of Herod —which took place not very long after this of a horrible disease; the details of which will be found in JOSEPHUS [ Antiquities, 17.6.1,5,7,8]. that it might be fulfilled which was spoken of the Lord by the prophet, saying — ( :- ). Out of Egypt have I called my son —Our Evangelist here quotes directly from the Hebrew, warily departing from the Septuagint, which renders the words, "From Egypt have I recalled his children," meaning Israel's children. The prophet is reminding his people how dear Israel was to God in the days of his youth; how Moses was bidden to say to Pharaoh, "Thus saith the Lord, Israel is My son, My first-born; and I say unto thee, Let My son go, that he may serve Me; and if thou refuse to let him go, behold, I will slay thy son, even thy first-born" ( Exodus 4:22 ; Exodus 4:23 ); how, when Pharaoh refused, God having slain all his first-born, "called His own son out of Egypt," by a stroke of high-handed power and love. Viewing the words in this light, even if our Evangelist had not applied them to the recall from Egypt of God's own beloved, Only-begotten Son, the application would have been irresistibly made by all who have learnt to pierce beneath the surface to the deeper relations which Christ bears to His people, and both to God; and who are accustomed to trace the analogy of God's treatment of each respectively. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-2-15

Source

호 11:1의 "내가 이집트에서 내 아들을 불러냈다"는 말씀은 이스라엘을 향한 것이었으나, 마태는 이것이 그리스도 안에서 완성됨을 본다. 이스라엘의 이집트 탈출이 그리스도의 이집트 귀환을 예표했다.

원주석

16절 카드 ↗

16. Then Herod, c.—As Deborah sang of the mother of Sisera: "She looked out at a window, and cried through the lattice, Why is his chariot so long in coming? why tarry the wheels of his chariots? Have they not sped?" so Herod wonders that his messengers, with pious zeal, are not hastening with the news that all is ready to receive him as a worshipper. What can be keeping them? Have they missed their way? Has any disaster befallen them? At length his patience is exhausted. He makes his inquiries and finds they are already far beyond his reach on their way home. when he saw that he was mocked —was trifled with. of the wise men —No, Herod, thou art not mocked of the wise men, but of a Higher than they. He that sitteth in the heavens doth laugh at thee the Lord hath thee in derision. He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise. He taketh the wise in their own craftiness, and the counsel of the froward is carried headlong ( Psalms 2:4 ; Job 5:12 ; Job 5:13 ). That blessed Babe shall die indeed, but not by thy hand. As He afterwards told that son of thine—as cunning and as unscrupulous as thyself—when the Pharisees warned Him to depart, for Herod would seek to kill Him —"Go ye, and tell that fox, Behold, I cast out devils, and I do cures to-day and to-morrow, and the third day I shall be perfected. Nevertheless I must walk to-day, and to-morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem" ( Luke 13:32 ; Luke 13:33 ). Bitter satire! was exceeding wroth —To be made a fool of is what none like, and proud kings cannot stand. Herod burns with rage and is like a wild bull in a net. So he sent forth —a band of hired murderers. and slew all the children —male children. that were in Bethlehem, and in all the coasts thereof —environs. from two years old and under, according to the time which he had diligently —carefully. inquired of the wise men —In this ferocious step Herod was like himself—as crafty as cruel. He takes a large sweep, not to miss his mark. He thinks this will surely embrace his victim. And so it had, if He had been there. But He is gone. Heaven and earth shall sooner pass away than thou shalt have that Babe into thy hands. Therefore, Herod, thou must be content to want Him: to fill up the cup of thy bitter mortifications, already full enough—until thou die not less of a broken heart than of a loathsome and excruciating disease. Why, ask skeptics and skeptical critics, is not this massacre, if it really occurred, recorded by JOSEPHUS, who is minute enough in detailing the cruelties of Herod? To this the answer is not difficult. If we consider how small a town Bethlehem was, it is not likely there would be many male children in it from two years old and under; and when we think of the number of fouler atrocities which JOSEPHUS has recorded of him, it is unreasonable to make anything of his silence on this. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-2-16

Source

헤롯은 동방박사들에게 속은 것을 알고 격분했다. 베들레헴의 두 살 이하 남자 아이들을 모두 죽이라고 명령했다. 요세푸스가 이 사건을 기록하지 않은 것은 베들레헴이 작은 마을이라 피해자 수가 적었기 때문으로 보인다.

원주석

17절 카드 ↗

17. Then was fulfilled that which was spoken by Jeremy the prophet, saying — ( :- , from which the quotation differs but verbally). return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-2-17

Source

이 사건은 렘 31장에 예언된 라헬의 통곡이 이루어진 것이다.

원주석

18절 카드 ↗

18. In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not —These words, as they stand in Jeremiah, undoubtedly relate to the Babylonish captivity. Rachel, the mother of Joseph and Benjamin, was buried in the neighborhood of Bethlehem ( :- ), where her sepulchre is still shown. She is figuratively represented as rising from the tomb and uttering a double lament for the loss of her children—first, by a bitter captivity, and now by a bloody death. And a foul deed it was. O ye mothers of Bethlehem! methinks I hear you asking why your innocent babes should be the ram caught in the thicket, while Isaac escapes. I cannot tell you, but one thing I know, that ye shall, some of you, live to see a day when that Babe of Bethlehem shall be Himself the Ram, caught in another sort of thicket, in order that your babes may escape a worse doom than they now endure. And if these babes of yours be now in glory, through the dear might of that blessed Babe, will they not deem it their honor that the tyrant's rage was exhausted upon themselves instead of their infant Lord? return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-2-18

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"라마에서 소리가 들리니 울음과 큰 통곡이라." 라헬이 자녀를 잃고 통곡한다는 이 예언은 베들레헴 영아들의 죽음에서 성취되었다. 이 아이들은 아기 예수 대신 죽음으로써 그분을 보호했다.

원주석

19절 카드 ↗

19. But when Herod was dead —Miserable Herod! Thou thoughtest thyself safe from a dreaded Rival; but it was He only that was safe from thee; and thou hast not long enjoyed even this fancied security. See on :- . behold, an angel of the Lord appeareth in a dream to Joseph in Egypt —Our translators, somewhat capriciously, render the same expression " the angel of the Lord," Matthew 1:20 ; Matthew 2:13 ; and " an angel of the Lord," as here. As the same angel appears to have been employed on all these high occasions—and most likely he to whom in Luke is given the name of "Gabriel," Luke 1:19 ; Luke 1:26 —perhaps it should in every instance except the first, be rendered " the angel." return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-2-19

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헤롯이 죽자 천사가 다시 요셉에게 나타났다. 그 천사는 가브리엘이었을 것으로 추정된다.

원주석

20절 카드 ↗

20. Saying, Arise, and take the young child and his mother, and go into the land of Israel —not to the land of Judea, for he was afterward expressly warned not to settle there, nor to Galilee, for he only went thither when he found it unsafe to settle in Judea but to "the land of Israel," in its most general sense; meaning the Holy Land at large—the particular province being not as yet indicated. So Joseph and the Virgin had, like Abraham, to "go out, not knowing whither they went," till they should receive further direction. for they are dead which sought the young child's life —a common expression in most languages where only one is meant, who here is Herod. But the words are taken from the strikingly analogous case in :- , which probably suggested the plural here; and where the command is given to Moses to return to Egypt for the same reason that the greater than Moses was now ordered to be brought back from it—the death of him who sought his life. Herod died in the seventieth year of his age, and thirty-seventh of his reign. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-2-20

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"일어나 아기와 그 모친을 데리고 이스라엘 땅으로 가라"는 명령은 목적지를 밝히지 않는다. 마치 아브라함이 어디로 갈지 모르고 출발했던 것처럼, 요셉도 믿음으로 출발했다. 헤롯은 70세 가량에 사망했다.

원주석

21절 카드 ↗

21. And he arose, and took the young child and his mother, and came into the land of Israel —intending, as is plain from what follows, to return to Bethlehem of Judea, there, no doubt, to rear the Infant King, as at His own royal city, until the time should come when they would expect Him to occupy Jerusalem, "the city of the Great King." return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-2-21

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요셉은 다윗의 왕도 베들레헴에 정착할 의도로 이스라엘 땅으로 돌아왔다.

원주석

22절 카드 ↗

22. But when he heard that Archelaus did reign in Judea in the room of his father Herod —Archelaus succeeded to Judea, Samaria, and Idumea; but Augustus refused him the title of king till it should be seen how he conducted himself; giving him only the title of ethnarch [JOSEPHUS, Antiquities, 17.11,4]. Above this, however, he never rose. The people, indeed, recognized him as his father's successor; and so it is here said that he " reigned in the room of his father Herod." But, after ten years' defiance of the Jewish law and cruel tyranny, the people lodged heavy complaints against him, and the emperor banished him to Vienne in Gaul, reducing Judea again to a Roman province. Then the "scepter" clean "departed from Judah." he was afraid to go thither —and no wonder, for the reason just mentioned. notwithstanding —or more simply, "but." being warned of God in a dream, he turned aside —withdrew. into the parts of Galilee —or the Galilean parts. The whole country west of the Jordan was at this time, as is well known, divided into three provinces—GALILEE being the northern, JUDEA the southern, and SAMARIA the central province. The province of Galilee was under the jurisdiction of Herod Antipas, the brother of Archelaus, his father having left him that and Perea, on the east side of the Jordan, as his share of the kingdom, with the title of tetrarch, which Augustus confirmed. Though crafty and licentious, according to JOSEPHUS—precisely what the Gospel history shows him to be (see on :- ; :- —he was of a less cruel disposition than Archelaus; and Nazareth being a good way off from the seat of government, and considerably secluded, it was safer to settle there. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-2-22

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아켈라오는 잔인한 독재로 악명이 높아 결국 추방되었다. 갈릴리는 헤롯 안티파스의 통치 아래 있었는데, 그가 아켈라오보다 덜 잔인했고, 또 거리도 멀어서 더 안전했다.

원주석

23절 카드 ↗

23. And he came and dwelt in a city called Nazareth —a small town in Lower Galilee, lying in the territory of the tribe of Zebulun, and about equally distant from the Mediterranean Sea on the west and the Sea of Galilee on the east. Note—If, from Luke 2:39 , one would conclude that the parents of Jesus brought Him straight back to Nazareth after His presentation in the temple—as if there had been no visit of the Magi, no flight to Egypt, no stay there, and no purpose on returning to settle again at Bethlehem—one might, from our Evangelist's way of speaking here, equally conclude that the parents of our Lord had never been at Nazareth until now. Did we know exactly the sources from which the matter of each of the Gospels was drawn up, or the mode in which these were used, this apparent discrepancy would probably disappear at once. In neither case is there any inaccuracy. At the same time it is difficult, with these facts before us, to conceive that either of these two Evangelists wrote his Gospel with that of the other before him—though many think this a precarious inference. that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene —better, perhaps, "Nazarene." The best explanation of the origin of this name appears to be that which traces it to the word netzer in Luke 2:39- : —the small twig, sprout, or sucker, which the prophet there says, "shall come forth from the stem (or rather, 'stump') of Jesse, the branch which should fructify from his roots." The little town of Nazareth, mentioned neither in the Old Testament nor in JOSEPHUS, was probably so called from its insignificance: a weak twig in contrast to a stately tree; and a special contempt seemed to rest upon it—"Can any good thing come out of Nazareth?" ( Luke 2:39- : ) —over and above the general contempt in which all Galilee was held, from the number of Gentiles that settled in the upper territories of it, and, in the estimation of the Jews, debased it. Thus, in the providential arrangement by which our Lord was brought up at the insignificant and opprobrious town called Nazareth, there was involved, first, a local humiliation; next, an allusion to Isaiah's prediction of His lowly, twig-like upspringing from the branchless, dried-up stump of Jesse; and yet further, a standing memorial of that humiliation which "the prophets," in a number of the most striking predictions, had attached to the Messiah. return to ' Top of Page ' Matthew Mat 1 Matthew Mat Matthew Mat 3 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 Matthew 2". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ matthew-2.html. 1871-8. 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 15p

Pericope (part_of)

절 (explains)

bible-text/mat-2-23

Source

"그가 나사렛 사람이라 불리리라"는 예언이 어느 특정 선지자의 말에서 인용된 것이 아니라 여러 선지자들의 예언 정신 전체를 가리킨다. "나사렛"(netser)은 히브리어로 "가지"를 뜻하며, 사 11:1의 예언과 연결된다. 그것은 비천함과 하찮음의 상징이었다.

원주석

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