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■ 에스겔 5장
1. 인자야 너는 날카로운 칼을 취하여 삭도를 삼아 네 머리털과 수염을 깎아서 저울에 달아 나누었다가
And thou, son of man , take thee a sharp knife , take thee a barber’s razor , and cause it to pass upon thine head and upon thy beard : then take thee balances to weigh , and divide the hair.
2. 그 성읍을 에워싸는 날이 차거든 너는 터럭 삼분지 일은 성읍 안에서 불사르고 삼분지 일은 가지고 성읍 사방에서 칼로 치고 또 삼분지 일은 바람에 흩으라 내가 그 뒤를 따라 칼을 빼리라
Thou shalt burn with fire a third part in the midst of the city , when the days of the siege are fulfilled : and thou shalt take a third part , and smite about it with a knife : and a third part thou shalt scatter in the wind ; and I will draw out a sword after them.
3. 너는 터럭 중에서 조금을 가져 네 옷자락에 싸고
Thou shalt also take thereof a few in number , and bind them in thy skirts .
4. 또 그 가운데서 얼마를 가져 불에 던져 사르라 그 속에서 불이 이스라엘 온 족속에게로 나오리라
Then take of them again , and cast them into the midst of the fire , and burn them in the fire ; for thereof shall a fire come forth into all the house of Israel .
5. 주 여호와께서 가라사대 이것이 곧 예루살렘이라 내가 그를 이방인 가운데 두어 열방으로 둘러 있게 하였거늘
Thus saith the Lord God ; This is Jerusalem : I have set it in the midst of the nations and countries that are round about her.
6. 그가 내 규례를 거스려서 이방인보다 악을 더 행하며 내 율례도 그리함이 그 둘러 있는 열방보다 더하니 이는 그들이 내 규례를 버리고 내 율례를 행치 아니하였음이니라
And she hath changed my judgments into wickedness more than the nations , and my statutes more than the countries that are round about her: for they have refused my judgments and my statutes , they have not walked in them.
7. 그러므로 나 주 여호와가 말하노라 너희 요란함이 너희를 둘러 있는 이방인보다 더하여 내 율례를 행치 아니하며 내 규례를 지키지 아니하고 너희를 둘러 있는 이방인의 규례대로도 행치 아니하였느니라
Therefore thus saith the Lord God ; Because ye multiplied more than the nations that are round about you, and have not walked in my statutes , neither have kept my judgments , neither have done according to the judgments of the nations that are round about you;
8. 그러므로 나 주 여호와가 말하노라 나 곧 내가 저를 치며 이방인의 목전에서 너희 중에 벌을 내리되
Therefore thus saith the Lord God ; Behold, I, even I, am against thee, and will execute judgments in the midst of thee in the sight of the nations .
9. 네 모든 가증한 일로 인하여 내가 전무후무하게 네게 내릴지라
And I will do in thee that which I have not done , and whereunto I will not do any more the like, because of all thine abominations .
10. 그리한즉 너희 중에서 아비가 아들을 먹고 아들이 그 아비를 먹으리라 내가 벌을 네게 내리고 너희 중에 남은 자를 다 사방에 흩으리라
Therefore the fathers shall eat the sons in the midst of thee, and the sons shall eat their fathers ; and I will execute judgments in thee, and the whole remnant of thee will I scatter into all the winds .
11. 그러므로 나 주 여호와가 말하노라 내가 나의 삶을 두고 맹세하노니 네가 모든 미운 물건과 모든 가증한 일로 내 성소를 더럽혔은즉 나도 너를 아껴 보지 아니하며 긍휼을 베풀지 아니하고 미약하게 하리니
Wherefore, as I live , saith the Lord God ; Surely, because thou hast defiled my sanctuary with all thy detestable things , and with all thine abominations , therefore will I also diminish thee; neither shall mine eye spare , neither will I have any pity .
12. 너희 가운데서 삼분지 일은 온역으로 죽으며 기근으로 멸망할 것이요 삼분지 일은 너희 사방에서 칼에 엎드러질 것이며 삼분지 일은 내가 사방에 흩고 또 그 뒤를 따라 칼을 빼리라
A third part of thee shall die with the pestilence , and with famine shall they be consumed in the midst of thee: and a third part shall fall by the sword round about thee; and I will scatter a third part into all the winds , and I will draw out a sword after them.
13. 이와 같이 내 노가 다한즉 그들에게 향한 분이 풀려서 내 마음이 시원하리라 내 분이 그들에게 다한즉 나 여호와가 열심으로 말한 줄을 그들이 알리라
Thus shall mine anger be accomplished , and I will cause my fury to rest upon them, and I will be comforted : and they shall know that I the Lord have spoken it in my zeal , when I have accomplished my fury in them.
14. 내가 또 너로 황무케 하고 너를 둘러 있는 이방인 중에서 모든 지나가는 자의 목전에 능욕거리가 되게 하리니
Moreover I will make thee waste , and a reproach among the nations that are round about thee, in the sight of all that pass by .
15. 내 노와 분과 중한 책망으로 네게 벌을 내린즉 너를 둘러 있는 이방인에게 네가 수욕과 조롱을 당하고 경계와 괴이한 것이 되리라 나 여호와의 말이니라
So it shall be a reproach and a taunt , an instruction and an astonishment unto the nations that are round about thee, when I shall execute judgments in thee in anger and in fury and in furious rebukes . I the Lord have spoken it.
16. 내가 멸망케 하는 기근의 독한 살로 너희를 멸하러 보내되 기근을 더하여 너희의 의뢰하는 양식을 끊을 것이라
When I shall send upon them the evil arrows of famine , which shall be for their destruction , and which I will send to destroy you: and I will increase the famine upon you, and will break your staff of bread :
17. 내가 기근과 악한 짐승을 너희에게 보내어 외롭게 하고 너희 가운데 온역과 살륙으로 행하게 하고 또 칼이 너희에게 임하게 하리라 나 여호와의 말이니라
So will I send upon you famine and evil beasts , and they shall bereave thee; and pestilence and blood shall pass through thee; and I will bring the sword upon thee. I the Lord have spoken it.
■ 주석 보기
【겔5:1 JFB】겔5:1-17. Vision of Cutting the Hairs, and the Calamities Foreshadowed Thereby.
1. knife … razor—the sword of the foe (compare 사7:20). This vision implies even severer judgments than the Egyptian afflictions foreshadowed in the former, for their guilt was greater than that of their forefathers.
thine head—as representative of the Jews. The whole hair being shaven off was significant of severe and humiliating (삼하10:4, 5) treatment. Especially in the case of a priest; for priests (레21:5) were forbidden "to make baldness on their head," their hair being the token of consecration; hereby it was intimated that the ceremonial must give place to the moral.
balances—implying the just discrimination with which Jehovah weighs out the portion of punishment "divided," that is, allotted to each: the "hairs" are the Jews: the divine scales do not allow even one hair to escape accurate weighing (compare 마10:30).
【겔5:1 CWC】[SECOND VISION OF GLORY AND ITS RESULT]
Remember that in the first part of this book, chapters 1-24, we are dealing with prophecies before the siege of Jerusalem and foretelling its overthrow.
The present lesson begins at verse 22 of chapter 3. (Compare verse 23 with 1:1, and verse 24 with 2:2 and 행2:4 and 4:31.) Verse 25 is to be taken figuratively. (Compare 고후6:11, 12.) The same is true of verse 26, which means that as Israel had rejected the words of the prophets hitherto, the time had now come when God would deprive them of those words for the time being at least (삼상7:2; 암8:11, 12).
The Sign of the Tile. Chapter 4.
This sign (1-3) and those that follow immediately, were symbolic testimonies to the wickedness of the nation as well as prophetic of the coming siege. It is common to say that these things were performed in vision and not in external action, but we can hardly be sure of that. At all events the tile represents that God has set a wall of separation between Him and the nation, that can not be forced through. The second action, lying first on one side and then the other, (4-8) supplements the first. The third, eating the coarse and polluted bread, and by weight, is explained in the closing verses of the chapter (verses 16, 17). (Compare 렘52:6.) As to verse 12, the Arabs use beasts' dung for fuel, as wood is scarce, but to use that of man implies the most awful need. As to do so was in violation of the Mosaic law (신14:3; 23: 12-14), the command to the prophet, symbolized that now God's people were, as a judicial punishment, to be outwardly blended with the heathen (신28:68; 호9:3).
The Sign of the Hair. Chapters 5-7.
This symbol (verses 1-4) is explained in the rest of the chapter. The "knife" or "razor" was the sword of the enemy which God would use. The whole hair being shaven was a sign of humiliation (삼하10:4, 5). "Balances" expresses God's discrimination in the coming judgments. The "hairs" are the people in this case. One third was to be killed, another destroyed by famine and pestilence, and the remainder scattered among the Gentiles. The few to escape were symbolized by the hairs bound in Ezekiel's skirts, and even of these some were to pass a further ordeal (verses 3, 4). Compare these last-named verses with the story of the remnant in Jerusalem in Jeremiah 40-44.
Chapters 6 and 7 are a continuation of the subject of chapter 5, which our familiarity with the prophets preceding will simplify for us. The first of these may be divided into three parts. Verses 1-7 contain a message against Israel; verses 8-10, speak of that "remnant" which God always promised to spare because of their repentance, while the rest of the chapter, and the whole of chapter 7, is filled with the desolations God shall sent upon the land for its iniquity.
【겔5:1 MHCC】 A type of hair, showing the judgments about to come upon the Jews. (겔5:1-4) These awful judgments are declared. (겔5:5-17)
겔5:1-4 The prophet must shave off the hair of his head and beard, which signifies God's utter rejecting and abandoning that people. One part must be burned in the midst of the city, denoting the multitudes that should perish by famine and pestilence. Another part was to be cut in pieces, representing the many who were slain by the sword. Another part was to be scattered in the wind, denoting the carrying away of some into the land of the conqueror, and the flight of others into the neighbouring countries for shelter. A small quantity of the third portion was to be bound in his shirts, as that of which he is very careful. But few were reserved. To whatever refuge sinners flee, the fire and sword of God's wrath will consume them.
겔5:5-17 The sentence passed upon Jerusalem is very dreadful, the manner of expression makes it still more so. Who is able to stand in God's sight when he is angry? Those who live and die impenitent, will perish for ever unpitied; there is a day coming when the Lord will not spare. Let not persons or churches, who change the Lord's statutes, expect to escape the doom of Jerusalem. Let us endeavour to adorn the doctrine of God our Saviour in all things. Sooner or later God's word will prove itself true.
【겔5:2 JFB】2. Three classes are described. The sword was to destroy one third of the people; famine and plague another third ("fire" in 겔5:2 being explained in 겔5:12 to mean pestilence and famine); that which remained was to be scattered among the nations. A few only of the last portion were to escape, symbolized by the hairs bound in Ezekiel's skirts (겔5:3; 렘40:6; 52:16). Even of these some were to be thrown into the fiery ordeal again (겔5:4; 렘41:1, 2, &c.; 렘44:14, &c.). The "skirts" being able to contain but few express that extreme limit to which God's goodness can reach.
【겔5:5 JFB】5, 6. Explanation of the symbols:
Jerusalem—not the mere city, but the people of Israel generally, of which it was the center and representative.
in … midst—Jerusalem is regarded in God's point of view as center of the whole earth, designed to radiate the true light over the nations in all directions. Compare Margin ("navel"), 겔38:12; 시48:2; 렘3:17. No center in the ancient heathen world could have been selected more fitted than Canaan to be a vantage ground, whence the people of God might have acted with success upon the heathenism of the world. It lay midway between the oldest and most civilized states, Egypt and Ethiopia on one side, and Babylon, Nineveh, and India on the other, and afterwards Persia, Greece, and Rome. The Phœnician mariners were close by, through whom they might have transmitted the true religion to the remotest lands; and all around the Ishmaelites, the great inland traders in South Asia and North Africa. Israel was thus placed, not for its own selfish good, but to be the spiritual benefactor of the whole world. Compare 시67:1-7 throughout. Failing in this, and falling into idolatry, its guilt was far worse than that of the heathen; not that Israel literally went beyond the heathen in abominable idolatries. But "corruptio optimi pessima"; the perversion of that which in itself is the best is worse than the perversion of that which is less perfect: is in fact the worst of all kinds of perversion. Therefore their punishment was the severest. So the position of the Christian professing Church now, if it be not a light to the heathen world, its condemnation will be sorer than theirs (마5:13; 11:21-24; 히10:28, 29).
【겔5:6 JFB】6. changed … into—rather, "hath resisted My judgments wickedly"; "hath rebelled against My ordinances for wickedness" [Buxtorf]. But see on 겔5:7, end.
【겔5:7 JFB】7. multiplied—rather, "have been more abundantly outrageous"; literally, "to tumultuate"; to have an extravagant rage for idols.
neither have done according to the judgments of the nations—have not been as tenacious of the true religion as the nations have been of the false. The heathen "changed" not their gods, but the Jews changed Jehovah for idols (see 겔5:6, "changed My judgments into wickedness," that is, idolatry, 렘2:11). The Chaldean version and the Masora support the negative. Others omit it (as it is omitted in 겔11:12), and translate, "but have done according to the judgments," &c. However, both 겔11:12 and also this verse are true. They in one sense "did according to the heathen," namely, in all that was bad; in another, namely, in that which was good, zeal for religion, they did not.겔5:9 also proves the negative to be genuine; because in changing their religion, they have not done as the nations which have not changed theirs, "I (also) will do in thee that which I have not done."
【겔5:8 JFB】8. I, even I—awfully emphatic. I, even I, whom thou thinkest to be asleep, but who am ever reigning as the Omnipotent Avenger of sin, will vindicate My righteous government before the nations by judgments on thee.
【겔5:9 JFB】9. See on 겔5:7.
that which I have not done—worse than any former judgments (애4:6; 단9:12). The prophecy includes the destruction of Jerusalem by the Romans, and the final one by Antichrist (Z전13:8, 9; 14:2), as well as that by Nebuchadnezzar. Their doom of evil was not exhausted by the Chaldean conquest. There was to be a germinating evil in their destiny, because there would be, as the Lord foresaw, a germinating evil in their character. As God connected Himself peculiarly with Israel, so there was to be a peculiar manifestation of God's wrath against sin in their case [Fairbairn]. The higher the privileges the greater the punishment in the case of abuse of them. When God's greatest favor, the gospel, was given, and was abused by them, then "the wrath was to come on them to the uttermost" (살전2:16).
【겔5:10 JFB】10. fathers … eat … sons—alluding to Moses' words (레26:29; 신28:53), with the additional sad feature, that "the sons should eat their fathers" (see 왕하6:28; 렘19:9; 애2:20; 4:10).
【겔5:11 JFB】11. as I live—the most solemn of oaths, pledging the self-existence of God for the certainty of the event.
defiled my sanctuary—the climax of Jewish guilt: their defiling Jehovah's temple by introducing idols.
diminish—literally, "withdraw," namely, Mine "eye" (which presently follows), that is, My favors; 욥36:7 uses the Hebrew verb in the same way. As the Jews had withdrawn from God's sanctuary its sacredness by "defiling" it, so God withdraws His countenance from them. The significance of the expression lies in the allusion to 신4:2, "Ye shall not diminish aught from the word which I command you"; they had done so, therefore God diminishes them. The reading found in six manuscripts, "I will cut thee off," is not so good.
【겔5:12 JFB】12. Statement in plain terms of what was intended by the symbols (겔5:2; see 겔6:12; 렘15:2; 21:9).
draw out … sword after them—(레26:33). Skeptics object; no such thing happened under Zedekiah, as is here foretold; namely, that a third part of the nation should die by pestilence, a third part by the sword, and a third be scattered unto all winds, and a sword sent after them. But the prophecy is not restricted to Zedekiah's time. It includes all that Israel suffered, or was still to suffer, for their sins, especially those committed at that period (겔17:21). It only received its primary fulfilment under Zedekiah: numbers then died by the pestilence and by the sword; and numbers were scattered in all quarters and not carried to Babylonia alone, as the objectors assert (compare 스1:4; 에3:8; Ob 14).
pestilence … and famine—signified by the symbol "fire" (겔5:2). Compare 사13:8; 애5:10; plague and famine burning and withering the countenance, as fire does.
【겔5:13 JFB】13. cause my fury to rest upon them—as on its proper and permanent resting-place (사30:32, Margin).
I will be comforted—expressed in condescension to man's conceptions; signifying His satisfaction in the vindication of His justice by His righteous judgments (신28:63; 잠1:26; 사1:24).
they shall how—by bitter experience.
【겔5:14 JFB】14. reproach among the nations—They whose idolatries Israel had adopted, instead of comforting, would only exult in their calamities brought on by those idolatries (compare Lu 15:15).
【겔5:15 JFB】15. instruction—literally, "a corrective chastisement," that is, a striking example to warn all of the fatal consequences of sin. For "it shall be"; all ancient versions have "thou," which the connection favors.
【겔5:16 JFB】16. arrows of famine—hail, rain, mice, locusts, mildew (see 신32:23, 24).
increase the famine—literally, "congregate" or "collect." When ye think your harvest safe because ye have escaped drought, mildew, &c., I will find other means [Calvin], which I will congregate as the forces of an invading army, to bring famine on you.
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