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■ 역대상 3장
1. 다윗이 헤브론에서 낳은 아들들이 이러하니 맏아들은 압논이라 이스르엘 여인 아히노암의 소생이요 둘째는 다니엘이라 갈멜 여인 아비가일의 소생이요
Now these were the sons of David , which were born unto him in Hebron ; the firstborn Amnon , of Ahinoam the Jezreelitess ; the second Daniel , of Abigail the Carmelitess :
2. 셋째는 압살롬이라 그술 왕 달매의 딸 마아가의 아들이요 넷째는 아도니야라 학깃의 아들이요
The third , Absalom the son of Maachah the daughter of Talmai king of Geshur : the fourth , Adonijah the son of Haggith :
3. 다섯째는 스바댜라 아비달의 소생이요 여섯째는 이드르암이라 다윗의 아내 에글라의 소생이니
The fifth , Shephatiah of Abital : the sixth , Ithream by Eglah his wife .
4. 이 여섯은 다윗이 헤브론에서 낳은 자라 다윗이 거기서 칠 년 육 개월을 치리하였고 또 예루살렘에서 삼십삼 년을 치리하였으며
These six were born unto him in Hebron ; and there he reigned seven years and six months : and in Jerusalem he reigned thirty and three years .
5. 예루살렘에서 낳은 아들들은 이러하니 시므아와 소밥과 나단과 솔로몬 네 사람은 다 암미엘의 딸 밧수아의 소생이요
And these were born unto him in Jerusalem ; Shimea , and Shobab , and Nathan , and Solomon , four , of Bath–shua the daughter of Ammiel :
6. 또 입할과 엘리사마와 엘리벨렛과
Ibhar also, and Elishama , and Eliphelet ,
7. 노가와 네벡과 야비야와
And Nogah , and Nepheg , and Japhia ,
8. 엘리사마와 엘랴다와 엘리벨렛 아홉 사람은
And Elishama , and Eliada , and Eliphelet , nine .
9. 다 다윗의 아들이요 저희의 누이는 다말이며 이 외에 또 첩의 아들이 있었더라
These were all the sons of David , beside the sons of the concubines , and Tamar their sister .
10. 솔로몬의 아들은 르호보암이요 그 아들은 아비야요 그 아들은 아사요 그 아들은 여호사밧이요
And Solomon’s son was Rehoboam , Abia his son , Asa his son , Jehoshaphat his son ,
11. 그 아들은 요람이요 그 아들은 아하시야요 그 아들은 요아스요
Joram his son , Ahaziah his son , Joash his son ,
12. 그 아들은 아마샤요 그 아들은 아사랴요 그 아들은 요담이요
Amaziah his son , Azariah his son , Jotham his son ,
13. 그 아들은 아하스요 그 아들은 히스기야요 그 아들은 므낫세요
Ahaz his son , Hezekiah his son , Manasseh his son ,
14. 그 아들은 아몬이요 그 아들은 요시야며
Amon his son , Josiah his son .
15. 요시야의 아들들은 맏아들 요하난과 둘째 여호야김과 셋째 시드기야와 넷째 살룸이요
And the sons of Josiah were, the firstborn Johanan , the second Jehoiakim , the third Zedekiah , the fourth Shallum .
16. 여호야김의 아들들은 그 아들 여고냐, 그 아들 시드기야요
And the sons of Jehoiakim : Jeconiah his son , Zedekiah his son .
17. 사로잡혀 간 여고냐의 아들들은 그 아들 스알디엘과
And the sons of Jeconiah ; Assir , Salathiel his son ,
18. 말기람과 브다야와 세낫살과 여가먀와 호사마와 느다뱌요
Malchiram also, and Pedaiah , and Shenazar , Jecamiah , Hoshama , and Nedabiah .
19. 브다야의 아들들은 스룹바벨과 시므이요 스룹바벨의 아들은 므술람과 하나냐와 그 매제 슬로밋과
And the sons of Pedaiah were, Zerubbabel , and Shimei : and the sons of Zerubbabel ; Meshullam , and Hananiah , and Shelomith their sister :
20. 또 하수바와 오헬과 베레갸와 하사댜와 유삽헤셋 다섯 사람이요
And Hashubah , and Ohel , and Berechiah , and Hasadiah , Jushab–hesed , five .
21. 하나냐의 아들은 블라댜와 여사야요 또 르바야의 아들 아르난의 아들들, 오바댜의 아들들, 스가냐의 아들들이니
And the sons of Hananiah ; Pelatiah , and Jesaiah : the sons of Rephaiah , the sons of Arnan , the sons of Obadiah , the sons of Shechaniah .
22. 스가냐의 아들은 스마야요 스마야의 아들들은 핫두스와 이갈과 바리야와 느아랴와 사밧 여섯 사람이요
And the sons of Shechaniah ; Shemaiah : and the sons of Shemaiah ; Hattush , and Igeal , and Bariah , and Neariah , and Shaphat , six .
23. 느아랴의 아들은 엘료에내와 히스기야와 아스리감 세 사람이요
And the sons of Neariah ; Elioenai , and Hezekiah , and Azrikam , three .
24. 엘료에내의 아들들은 호다위야와 엘리아십과 블라야와 악굽과 요하난과 들라야와 아나니 일곱 사람이더라
And the sons of Elioenai were, Hodaiah , and Eliashib , and Pelaiah , and Akkub , and Johanan , and Dalaiah , and Anani , seven .
■ 주석 보기
【대상3:1 JFB】대상3:1-9. Sons of David.
1-3. Now these were the sons of David, which were born unto him in Hebron—It is of consequence for the proper understanding of events in the domestic history of David, to bear in mind the place and time of his sons' birth. The oldest son, born after his father's accession to the sovereign authority, is according to Eastern notions, the proper heir to the throne. And hence the natural aspirations of ambition in Ammon, who was long unaware of the alienation of the crown, and could not be easily reconciled to the claims of a younger brother being placed above his own (see on 삼하3:1-5).
【대상3:1 CWC】[GENEALOGIES AND PEDIGREES]
1. Introductory.
With this begins the study of those historical books of the Old Testament written shortly after the return from the Babylonian captivity, the remainder of the series including 2 Chronicles, Ezra, Nehemiah, and Esther.
"Chronicles" means "diaries" or "journals," and the books give a recapitulation of sacred history from the time of Adam, in which the earlier books of the Old Testament are drawn upon and occasionally supplemented. The Holy Spirit, who is the real Author, has a right to do this when the occasion calls for it.
The closest relation exists between the Chronicles and Kings. The last-named were written, it is thought, by Jeremiah, and the first-named by a priest or Levite. Kings must have been compiled shortly after the people went into exile, Chronicles after their return. Kings deal more with the inner spiritual condition of things. Chronicles with the external modes of worship.
There are differences in the two records here and there. Not only are genealogies differently grouped, but names of places are changed, speeches of persons are presented from dissimilar aspects, religious festivals have more than one description given them, and things of that kind; but there is no contradiction not explainable by the changes incident to time, the later writer's point of view, the object in mind, negligent transcribing and the like.
Why Chronicles were written is difficult to say, but there must have been some good reason for going over the ground again, "some new aspect of the history to signalize, and some new lesson to convey to the people of God on returning from the captivity." What these things may be must appear as we proceed.
2. Subdivisions.
The first nine chapters contain the genealogies of the patriarchs, the twelve tribes, and the inhabitants of Jerusalem till the beginning of the kingdom, the purpose being to connect David, the great forerunner of the Messiah, as well as the priests and Levites of his time with the antediluvian patriarchs. They have been subdivided as follows:
(1) The Patriarchs from Adam to Jacob and Esau, with the descendants of the latter till the era of the Edomite kings, c. 1.
At first these names may not seem of importance to us, but we remember that the Holy Spirit caused them to be written and that is enough. And "when we know how to awaken them from their sleep, they do not remain so dead as they at first appear, but revive the most important traditions of the ancient nations and families, like the petrifactions and mountain strata of the earth, which rightly questioned, tell the history of long vanished ages."
{2) The Sons of Jacob, or the Generations of Judah till David, with the Latter's Posterity till Elioenai and His Seven Sons, 2:1-4:23.
In this we discover a biographic gem in the story of Jabez and his prayer (c. 4:9, 10) of whom we are told nothing further. Verse 10 has homiletic value in the three things for which Jabez prayed and which he received -- prosperity, power, and protection.
Another homiletic suggestion is in the words, "There they dwelt with the king for his work" (v. 23). These potters "that dwelt among plants and hedges," may have been artistic craftsmen adjacent to the royal gardens at Jerusalem, not merely in the reign of one king but all of them. Remains of these potteries have been found in recent times.
(3) The Descendants of Simeon and the Tribes East of the Jordan till the Assyrian Captivity, 4:24-5:26.
This division is interesting, as it records two conquests or migrations of the Simeonites (4:38-43), and corroborates what we learned earner about the small size of this tribe (compa계5:27 with Numbers 1-4 and 수19:1-9.) In the same way compare the reference to Reuben, Joseph and Judah, chapter 5:1, 2, with the earlier account in Genesis 49. Nor should we permit such an inspired comment as chapter 5:20 to escape us.
(4) The Levites and Their Locations, 6:1-81.
This division may be broken up, thus: The sons of Levi (vv. 1-3); the priests down to the captivity (vv. 4-15); the families of Gershom, Merari and Kohath (vv. 16-48); the office of Aaron and his line unto Ahimaaz (vv. 49-53); the cities of the priests and the Levites (vv. 54-81).
(5) The Remaining Tribes, cc. 7-8.
These tribes include Issachar (7:1-5); Benjamin (vv. 6-12); Naphtali (v. 13); Manasseh (vv. 14-19); Ephraim (vv. 20-29); Asher (vv. 30-40); the chief men of Benjamin (8:1-32); the house of Saul (vv. 33-40).
Two tribes are omitted, Dan and Zebulon, but why, no one can determine. In the case of Dan, perhaps, it is judicial punishment because of their early and almost total fall into idolatry. They are omitted again in the list of Revelation 8. Zebulon's omission is more difficult to explain. It was a small tribe, especially just before and after the exile, but it was the tribe whose territory included Nazareth where Jesus dwelt.
(6) The Inhabitants of Jerusalem Till the Times of the Kings, c. 9.
【대상3:1 MHCC】Genealogies.
—Of all the families of Israel, none were so illustrious as the family of David: here we have a full account of it. From this family, as concerning the flesh, Christ came. The attentive observer will perceive that the children of the righteous enjoy many advantages.
【대상3:3 JFB】3. Eglah his wife—supposed to be another name of Michal, who, though she had no son after her mockery of David for dancing before the ark [삼하6:16, 20], might have had one previous to that time. She has the title of wife appended to her name because she was his proper wife; and the mention of her name last probably arose from the circumstance that, having been withdrawn from David and married to another husband but afterwards restored, she had in reality become the last of his wives.
【대상3:5 JFB】5. four, of Bath-shua the daughter of Ammiel—or, "Bath-sheba" (삼하11:3), and there her father is called "Eliam." Of course Solomon was not her "only son," but he is called so (잠4:3) from the distinguished affection of which he was the object; and though the oldest, he is named the last of Bath-sheba's children.
【대상3:6 JFB】6. Elishama and Eliphelet—Two sons of the same name are twice mentioned (대상3:8). They were the children of different mothers, and had probably some title or epithet appended by which the one was distinguished from the other. Or, it might be, that the former two were dead, and their names had been given to sons afterwards born to preserve their memories.
【대상3:8 JFB】8. nine—The number of David's sons born after his removal to Jerusalem, was eleven (삼하5:14), but only nine are mentioned here: two of them being omitted, either in consequence of their early deaths or because they left no issue.
【대상3:10 JFB】대상3:10-16. His Line to Zedekiah.
10. Solomon's son was Rehoboam, &c.—David's line is here drawn down to the captivity, through a succession of good and bad, but still influential and celebrated, monarchs. It has rarely happened that a crown has been transmitted from father to son, in lineal descent, for seventeen reigns. But this was the promised reward of David's piety. There is, indeed, observable some vacillation towards the close of this period—the crown passing from one brother to another, an even from uncle to nephew—a sure sign of disorderly times and a disjointed government.
【대상3:15 JFB】15. Zedekiah—called the son of Josiah (compare 렘1:3; 37:1), but in 대하36:19 he is described as the brother of Jehoiachin, who was the son of Jehoiakim, and consequently the grandson of Josiah. Words expressive of affinity or relationship are used with great latitude in the Hebrew.
Shallum—No king of this name is mentioned in the history of Josiah's sons (왕하14:1-29; 23:1-37), but there is a notice of Shallum the son of Josiah (렘22:11), who reigned in the stead of his father, and who is generally supposed to be Jehoahaz, a younger son, here called the fourth, of Josiah.
【대상3:17 JFB】대상3:17-24. Successors of Jeconiah.
17. the sons of Jeconiah; Assir—rather, "Jeconiah the prisoner," or "captive." This record of his condition was added to show that Salathiel was born during the captivity in Babylon (compare 마1:12). Jeconiah was written childless (렘22:30), a prediction which (as the words that follow explain) meant that this unfortunate monarch should have no son succeeding him on the throne.
【대상3:18 JFB】18. Malchiram also—As far as Jeconiah, everything is plain; but there is reason to suspect that the text in the subsequent verses has been dislocated and disarranged. The object of the sacred historian is to trace the royal line through Zerubbabel; yet, according to the present reading, the genealogical stem cannot be drawn from Jeconiah downwards. The following arrangement of the text is given as removing all difficulties [Davidson, Hermeneutics]:—대상3:17. And the sons of Jeconiah the the captive, Salathiel (Shealtiel, 스3:2; 느12:1; 학1:12, 14; 2:2) his son. 대상3:18. And the sons of Salathiel; Zerubbabel and Shimei; and the sons of Zerubbabel; Meshullam, Hananiah, and Shelomith their sister. 대상3:19. And Hashubah, and Ohel, and Berechiah, and Hasadiah, Jushab-hezed. 대상3:20. And Malchiram, and Rephaiah, and Shenazar, Jecamiah, Hoshama, and Nedabiah. 대상3:21. The sons of Hananiah; Pelatiah and Jesaiah; the sons of Rephaiah; his son Arnan, his son Obadiah, his son Shecaniah.
※ 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.