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■ 에스겔 19장
1. 너는 이스라엘 방백들을 위하여 애가를 지어
Moreover take thou up a lamentation for the princes of Israel ,
2. 부르기를 네 어미는 무엇이냐 암사자라 그가 사자들 가운데 엎드리어 젊은 사자 중에서 그 새끼를 기르는데
And say , What is thy mother ? A lioness : she lay down among lions , she nourished her whelps among young lions .
3. 그 새끼 하나를 키우매 젊은 사자가 되어 식물 움키기를 배워 사람을 삼키매
And she brought up one of her whelps : it became a young lion , and it learned to catch the prey ; it devoured men .
4. 이방이 듣고 함정으로 그를 잡아 갈고리로 꿰어끌고 애굽 땅으로 간지라
The nations also heard of him; he was taken in their pit , and they brought him with chains unto the land of Egypt .
5. 암사자가 기다리다가 소망이 끊어진 줄을 알고 그 새끼 하나를 또 취하여 젊은 사자가 되게 하니
Now when she saw that she had waited , and her hope was lost , then she took another of her whelps , and made him a young lion .
6. 젊은 사자가 되매 여러 사자 가운데 왕래하며 식물 움키기를 배워 사람을 삼키며
And he went up and down among the lions , he became a young lion , and learned to catch the prey , and devoured men .
7. 그의 궁실들을 헐고 성읍들을 훼파하니 그 우는 소리로 인하여 땅과 그 가득한 것이 황무한지라
And he knew their desolate palaces , and he laid waste their cities ; and the land was desolate , and the fulness thereof, by the noise of his roaring .
8. 이방이 둘려 있는 지방에서 그를 치러 와서 그의 위에 그물을 치고 함정에 잡아
Then the nations set against him on every side from the provinces , and spread their net over him: he was taken in their pit .
9. 갈고리로 꿰고 철롱에 넣어 끌고 바벨론 왕에게 이르렀나니 그를 옥에 가두어서 그 소리로 다시 이스라엘 산에 들리지 않게 하려 함이니라
And they put him in ward in chains , and brought him to the king of Babylon : they brought him into holds , that his voice should no more be heard upon the mountains of Israel .
10. 네 피의 어미는 물 가에 심긴 포도나무 같아서 물이 많으므로 실과가 많고 가지가 무성하며
Thy mother is like a vine in thy blood , planted by the waters : she was fruitful and full of branches by reason of many waters .
11. 그 가지들은 견강하여 권세 잡은 자의 홀이 될 만한데 그 하나의 키가 굵은 가지 가운데서 높았으며 많은 가지 가운데서 뛰어나서 보이다가
And she had strong rods for the sceptres of them that bare rule , and her stature was exalted among the thick branches , and she appeared in her height with the multitude of her branches .
12. 분노 중에 뽑혀서 땅에 던짐을 당하매 그 실과는 동풍에 마르고 그 견강한 가지들은 꺾이고 말라 불에 탔더니
But she was plucked up in fury , she was cast down to the ground , and the east wind dried up her fruit : her strong rods were broken and withered ; the fire consumed them.
13. 이제는 광야, 메마르고 가물이 든 땅에 심긴바 되고
And now she is planted in the wilderness , in a dry and thirsty ground .
14. 불이 그 가지 중 하나에서부터 나와서 그 실과를 태우니 권세 잡은 자의 홀이 될만한 견강한 가지가 없도다 이것이 애가라 후에도 애가가 되리라
And fire is gone out of a rod of her branches , which hath devoured her fruit , so that she hath no strong rod to be a sceptre to rule . This is a lamentation , and shall be for a lamentation .
■ 주석 보기
【겔19:1 JFB】겔19:1-14. Elegy over the Fall of David's House.
There is a tacit antithesis between this lamentation and that of the Jews for their own miseries, into the causes of which, however, they did not inquire.
1. princes of Israel—that is, Judah, whose "princes" alone were recognized by prophecy; those of the ten tribes were, in respect to the theocracy, usurpers.
【겔19:1 CWC】[CLOSE OF PART ONE]
Lack of space makes it necessary to crowd the remainder of Part 1 into a single lesson, but nothing vital to its general understanding will be lost, as the chapters are, to a certain extent, repetitions of the foregoing.
1. Lamentations for the Princes. 19.
The theme of this chapter is found in the first and last verses. The "princes" are the kings of Judah -- Jehoahaz, Jehoiachin and Zedekiah, whose histories were made familiar in the closing chapters of 2 Kings and 2 Chronicles. Judah is the lioness (2). Jehoahaz is the first of her young lions (3), and Jehoiachin the second (4-9). Zedekiah is probably in mind in verse 14.
2. Rejection of the Elders. 20.
Verse 1 gives the occasion for this message, which falls into two great parts. Verses 1-32 recite the peoples' rebellions against God during five distinct periods, i. e., in Egypt (2-9), in the wilderness (10-17), on the borders of Canaan (18-26), when a new generation arose in Canaan (27-29), and finally in the prophet's own time (30-32). The explanation of verses 25 and 26 seems to be that God chastised them, as in Numbers 25, by permitting Baal's worshippers to tempt them to idolatry, ending in judgment upon them. The easy success of the tempter's arts, showed how ready they were to be led astray (compare v. 39).
Verse 32 should not lightly be passed over. It was in the heart of these Jews to live like the heathen round about them, and so escape the odium of having a peculiar God and law of their own. Moreover, they seemed to be getting nothing for it but threats and calamities, whereas the heathen seemed to be prospering. But God said it "shall not be at all," and how literally this has been fulfilled is seen in the later history of the Jews down to our day. As the Bible Commentary says: "Though the Jews seem so likely to have blended with the rest of mankind and laid aside their distinctive peculiarities, yet they have remained for centuries dispersed among all nations and without a home, but still distinct."
At verse 33, begins the second division of the prophecy. Lest the covenant people should abandon their distinctive hopes, and amalgamate with the surrounding heathen, God tells them that, as the wilderness journey from Egypt was made subservient to discipline, and also to the taking from among them the rebellious, so a severe discipline (such as the Jews for long have been actually undergoing) would be administered to them during the next exodus for the same purpose (v. 38), and to prepare them for the restored possession of their land (호2:14, 15). This was only partially fulfilled at the return from Babylon; its full accomplishment is future.
3. Three Messages of Judgment. 21.
The three messages of this chapter explain themselves to those who have followed the lessons thus far. The first might be designated the parable of the sighing prophet (1-7), the second, that of the sword of God (8-17), while the third is notable for the prophecy that thereafter there should be no true king of Israel till the Messiah came (26, 27; 행15:14-17).
4. Jerusalem's Present Sins. 22.
The repetition of Jerusalem's sins as given here suggests chapter 20; but there they were stated in a historical review, emphasis resting on the past, while here it is on the present.
5. Aholah and Aholibah. 23.
Here we have a parabolic portrayal similar to the adulterous wife in chapter 16; only that in this case it is not idolatries which are emphasized as violating the marriage covenant, but their worldly spirit, their alliances with the heathen for safety rather than confiding in God.
6. The Period of Silence Begins. 24.
"Ezekiel proves his divine mission by announcing, though three hundred miles away, the very day of the beginning of the siege of Jerusalem by Nebuchadnezzar" (1, 2). "The ninth year" means that of Jehoiachin's captivity, which was also that of Ezekiel.
There was a self-confident proverb among the people (11:3) expressed in the sentence: "This city is the caldron and we be the flesh." They meant that Jerusalem would prove "an iron caldron-like defense from the fire" of the Babylonian hosts around about them in the siege; but God tells them that their proverb would fit the case in a different way (3-14). Jerusalem should be a caldron set upon the fire, but the people, so many pieces of flesh subjected to boiling water within.
At verse 15 a period of silence begins for the prophet, covering the three years of the siege (compare verses 1 and 27 of this chapter, with verses 21 and 22 of chapter 33). The opening of the period is marked by a personal calamity -- the death of the prophet's wife (16-18). Ezekiel is not forbidden sorrow, but only the loud expression of it after the oriental manner, that his countrymen might be moved to ask the question (19) whose answer constitutes the remainder of the chapter. When Jerusalem would be destroyed, the calamity would be so felt that the ordinary usages of mourning would be suspended, or perhaps it signified that they could not in their exile manifest their sorrow, but only "mourn one toward another." Thus the prophet was a sign unto them (24).
【겔19:1 MHCC】 A parable lamenting the ruin of Jehoahaz and Jehoiakim. (겔19:1-9) Another describing the desolation of the people. (겔19:10-14)
겔19:1-9 Ezekiel is to compare the kingdom of Judah to a lioness. He must compare the kings of Judah to a lion's whelps; they were cruel and oppressive to their own subjects. The righteousness of God is to be acknowledged, when those who have terrified and enslaved others, are themselves terrified and enslaved. When professors of religion form connexions with ungodly persons, their children usually grow up following after the maxims and fashions of a wicked world. Advancement to authority discovers the ambition and selfishness of men's hearts; and those who spend their lives in mischief, generally end them by violence.
겔19:10-14 Jerusalem was a vine, flourishing and fruitful. This vine is now destroyed, though not plucked up by the roots. She has by wickedness made herself like tinder to the sparks of God's wrath, so that her own branches serve as fuel to burn her. Blessed be God, one Branch of the vine here alluded to, is not only become a strong rod for the sceptre of those that rule, but is Himself the true and living Vine. This shall be for a rejoicing to all the chosen people of God throughout all generations.
【겔19:2 JFB】2. thy mother—the mother of Jehoiachin, the representative of David's line in exile with Ezekiel. The "mother" is Judea: "a lioness," as being fierce in catching prey (겔19:3), referring to her heathenish practices. Jerusalem was called Ariel (the lion of God) in a good sense (사29:1); and Judah "a lion's whelp … a lion … an old lion" (창49:9), to which, as also to 민23:24; 24:9, this passage alludes.
nourished … among young lions—She herself had "lain" among lions, that is, had intercourse with the corruptions of the surrounding heathen and had brought up the royal young ones similarly: utterly degenerate from the stock of Abraham.
Lay down—or "couched," is appropriate to the lion, the Arab name of which means "the coucher."
【겔19:3 JFB】3. young lion—Jehoahaz, son of Josiah, carried captive from Riblah to Egypt by Pharaoh-necho (왕하23:33).
【겔19:4 JFB】4. The nations—Egypt, in the case of Jehoahaz, who probably provoked Pharaoh by trying to avenge the death of his father by assailing the bordering cities of Egypt (왕하23:29, 30).
in their pit—image from the pitfalls used for catching wild beasts (렘22:11, 12).
chains—or hooks, which were fastened in the noses of wild beasts (see on 겔19:9).
【겔19:5 JFB】5. saw that she had waited, and her hope was lost—that is, that her long-waited-for hope was disappointed, Jehoahaz not being restored to her from Egypt.
she took another of her whelps—Jehoiakim, brother of Jehoahaz, who was placed on the throne by Pharaoh (왕하23:34), according to the wish of Judah.
【겔19:6 JFB】6. went up and down among the lions—imitated the recklessness and tyranny of the surrounding kings (렘22:13-17).
catch … prey—to do evil, gratifying his lusts by oppression (왕하23:37).
【겔19:7 JFB】7. knew … desolate palaces—that is, claimed as his own their palaces, which he then proceeded to "desolate." The Hebrew, literally "widows"; hence widowed palaces (사13:22). Vatablus (whom Fairbairn follows) explains it, "He knew (carnally) the widows of those whom he devoured" (겔19:6). But thus the metaphor and the literal reality would be blended: the lion being represented as knowing widows. The reality, however, often elsewhere thus breaks through the veil.
fulness thereof—all that it contained; its inhabitants.
【겔19:8 JFB】8. the nations—the Chaldeans, Syrians, Moab, and Ammon (왕하24:2).
【겔19:9 JFB】9. in chains—(대하36:6; 렘22:18). Margin, "hooks"; perhaps referring to the hook often passed through the nose of beasts; so, too, through that of captives, as seen in the Assyrian sculptures (see on 겔19:4).
voice—that is, his roaring.
no more be heard upon the mountains—carrying on the metaphor of the lion, whose roaring on the mountains frightens all the other beasts. The insolence of the prince, not at all abated though his kingdom was impaired, was now to cease.
【겔19:10 JFB】10. A new metaphor taken from the vine, the chief of the fruit-bearing trees, as the lion is of the beasts of prey (see 겔17:6).
in thy blood—"planted when thou wast in thy blood," that is, in thy very infancy; as in 겔16:6, when thou hadst just come from the womb, and hadst not yet the blood washed from thee. The Jews from the first were planted in Canaan to take root there [Calvin]. Grotius translates as the Margin, "in thy quietness," that is, in the period when Judah had not yet fallen into her present troubles. English Version is better. Glassius explains it well, retaining the metaphor, which Calvin's explanation breaks, "in the blood of thy grapes," that is, in her full strength, as the red wine is the strength of the grape. 창49:11 is evidently alluded to.
many waters—the well-watered land of Canaan (신8:7-9).
【겔19:11 JFB】11. strong rods—princes of the royal house of David. The vine shot forth her branches like so many scepters, not creeping lowly on the ground like many vines, but trained aloft on a tree or wall. The mention of their former royal dignity, contrasting sadly with her present sunken state, would remind the Jews of their sins whereby they had incurred such judgments.
stature—(단4:11).
among the thick branches—that is, the central stock or trunk of the tree shot up highest "among its own branches" or offshoots, surrounding it. Emblematic of the numbers and resources of the people. Hengstenberg translates, "among the clouds." But 겔31:3, 10, 14, supports English Version.
【겔19:12 JFB】12. plucked up—not gradually withered. The sudden upturning of the state was designed to awaken the Jews out of their torpor to see the hand of God in the national judgment.
east wind—(See on 겔17:10).
【겔19:13 JFB】13. planted—that is, transplanted. Though already "dried up" in regard to the nation generally, the vine is said to be "transplanted" as regards God's mercy to the remnant in Babylon.
dry … ground—Chaldea was well-watered and fertile; but it is the condition of the captive people, not that of the land, which is referred to.
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.