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■ 역대하 21장
1. 여호사밧이 그 열조와 함께 자매 그 열조와 함께 다윗 성에 장사되고 그 아들 여호람이 대신하여 왕이 되니라
Now Jehoshaphat slept with his fathers , and was buried with his fathers in the city of David . And Jehoram his son reigned in his stead.
2. 여호사밧의 아들 여호람의 아우 아사랴와 여히엘과 스가랴와 아사랴와 미가엘과 스바댜는 다 유다 왕 여호사밧의 아들이라
And he had brethren the sons of Jehoshaphat , Azariah , and Jehiel , and Zechariah , and Azariah , and Michael , and Shephatiah : all these were the sons of Jehoshaphat king of Israel .
3. 그 부친이 저희에게는 은금과 보물과 유다 견고한 성읍들을 선물로 후히 주었고 여호람은 장자인고로 왕위를 주었더니
And their father gave them great gifts of silver , and of gold , and of precious things , with fenced cities in Judah : but the kingdom gave he to Jehoram ; because he was the firstborn .
4. 여호람이 그 부친의 위에 올라 세력을 얻은 후에 그 모든 아우와 이스라엘 방백 중 몇 사람을 칼로 죽였더라
Now when Jehoram was risen up to the kingdom of his father , he strengthened himself, and slew all his brethren with the sword , and divers also of the princes of Israel .
5. 여호람이 위에 나아갈 때에 나이 삼십이 세라 예루살렘에서 팔 년을 치리하니라
Jehoram was thirty and two years old when he began to reign , and he reigned eight years in Jerusalem .
6. 저가 이스라엘 왕들의 길로 행하여 아합의 집과 같이 하였으니 이는 아합의 딸이 그 아내가 되었음이라 저가 여호와 보시기에 악을 행하였으나
And he walked in the way of the kings of Israel , like as did the house of Ahab : for he had the daughter of Ahab to wife : and he wrought that which was evil in the eyes of the Lord .
7. 여호와께서 다윗의 집을 멸하기를 즐겨하지 아니하셨음은 이전에 다윗으로 더불어 언약을 세우시고 또 다윗과 그 자손에게 항상 등불을 주겠다고 허하셨음이더라
Howbeit the Lord would not destroy the house of David , because of the covenant that he had made with David , and as he promised to give a light to him and to his sons for ever .
8. 여호람 때에 에돔이 배반하여 유다의 수하에서 벗어나 자기 위에 왕을 세운고로
In his days the Edomites revolted from under the dominion of Judah , and made themselves a king .
9. 여호람이 장관들과 모든 병거를 거느리고 출정하였더니 밤에 일어나서 자기를 에워싼 에돔 사람과 그 병거의 장관들을 쳤더라
Then Jehoram went forth with his princes , and all his chariots with him: and he rose up by night , and smote the Edomites which compassed him in , and the captains of the chariots .
10. 이와 같이 에돔이 배반하여 유다의 수하에서 벗어났더니 오늘날까지 그러하였으며 그 때에 립나도 배반하여 여호람의 수하에서 벗어났으니 이는 저가 그 열조의 하나님 여호와를 버렸음이더라
So the Edomites revolted from under the hand of Judah unto this day . The same time also did Libnah revolt from under his hand ; because he had forsaken the Lord God of his fathers .
11. 여호람이 또 유다 여러 산에 산당을 세워 예루살렘 거민으로 음란하듯 우상을 섬기게 하고 또 유다를 미혹케 하였으므로
Moreover he made high places in the mountains of Judah , and caused the inhabitants of Jerusalem to commit fornication , and compelled Judah thereto.
12. 선지자 엘리야가 여호람에게 글을 보내어 가로되 왕의 조상 다윗의 하나님 여호와의 말씀이 네가 네 아비 여호사밧의 길과 유다 왕 아사의 길로 행치 아니하고
And there came a writing to him from Elijah the prophet , saying , Thus saith the Lord God of David thy father , Because thou hast not walked in the ways of Jehoshaphat thy father , nor in the ways of Asa king of Judah ,
13. 오직 이스라엘 열왕의 길로 행하여 유다와 예루살렘 거민으로 음란하듯 우상을 섬기게 하기를 아합의 집과 같이 하며 또 너의 아비 집에서 너보다 선한 아우들을 죽였으니
But hast walked in the way of the kings of Israel , and hast made Judah and the inhabitants of Jerusalem to go a whoring , like to the whoredoms of the house of Ahab , and also hast slain thy brethren of thy father’s house , which were better than thyself:
14. 여호와가 네 백성과 네 자녀와 네 아내들과 네 모든 재물을 큰 재앙으로 치리라
Behold, with a great plague will the Lord smite thy people , and thy children , and thy wives , and all thy goods :
15. 또 너는 창자에 중병이 들고 그 병이 날로 중하여 창자가 빠져나오리라 하셨다 하였더라
And thou shalt have great sickness by disease of thy bowels , until thy bowels fall out by reason of the sickness day by day .
16. 여호와께서 블레셋 사람과 구스에서 가까운 아라비아 사람의 마음을 격동시키사 여호람을 치게 하셨으므로
Moreover the Lord stirred up against Jehoram the spirit of the Philistines , and of the Arabians , that were near the Ethiopians :
17. 그 무리가 올라와서 유다를 침노하여 왕궁의 모든 재물과 그 아들들과 아내들을 탈취하였으므로 말째 아들 여호아하스 외에는 한 아들도 남지 아니하였더라
And they came up into Judah , and brake into it, and carried away all the substance that was found in the king’s house , and his sons also, and his wives ; so that there was never a son left him, save Jehoahaz , the youngest of his sons .
18. 이 모든 일 후에 여호와께서 여호람을 치사 능히 고치지 못할 병이 그 창자에 들게 하셨으므로
And after all this the Lord smote him in his bowels with an incurable disease .
19. 여러 날 후 이 년만에 그 창자가 그 병으로 인하여 빠져나오매 저가 그 심한 병으로 죽으니 백성이 그 열조에게 분향하던 것 같이 저에게 분향하지 아니하였으며
And it came to pass, that in process of time , after the end of two years , his bowels fell out by reason of his sickness : so he died of sore diseases . And his people made no burning for him, like the burning of his fathers .
20. 여호람이 삼십이 세에 즉위하고 예루살렘에서 팔 년을 치리하다가 아끼는 자 없이 세상을 떠났으며 무리가 저를 다윗 성에 장사하였었으나 열왕의 묘실에는 두지 아니하였더라
Thirty and two years old was he when he began to reign , and he reigned in Jerusalem eight years , and departed without being desired . Howbeit they buried him in the city of David , but not in the sepulchres of the kings .
■ 주석 보기
【대하21:1 JFB】대하21:1-4. Jehoram Succeeds Jehoshaphat.
1-4. Jehoshaphat slept with his fathers … Jehoram … reigned—The late king left seven sons; two of them are in our version named Azariah; but in the Hebrew they appear considerably different, the one being spelt "Azariah," and the other "Azariahu." Though Jehoshaphat had made his family arrangements with prudent precaution, and while he divided the functions of royalty in his lifetime (compare 왕하8:16), as well as fixed the succession to the throne in his oldest son, he appointed each of the others to the government of a fenced city, thus providing them with an honorable independence. But this good intentions were frustrated; for no sooner did Jehoram find himself in the sole possession of sovereign power than, from jealousy, or on account of their connections, he murdered all his brothers, together with some leading influential persons who, he suspected, were attached to their interest, or would avenge their deaths. Similar tragedies have been sadly frequent in Eastern courts, where the heir of the crown looks upon his brothers as his most formidable enemies, and is therefore tempted to secure his power by their death.
【대하21:1 CWC】[JEHORAM TO HEZEKIAH]
1. Jehoram, c. 21.
Jehoshaphat followed Rehoboam's example in arranging for his sons (v. 3), but without the hoped-for result (v. 4). Such a brother as Jehoram proved might be expected to act in his kingly capacity as verses five to seven testify. "Elijah" (v. 12) may be mistaken of the transcribers for "Elisha," as the former died earlier (2 Kings 2); unless we take the view in the margin that this was a "writing" he left behind him. For the fulfillment of this "writing" read the rest of the chapter. We had a much fuller account of this reign in 2 Kings.
2. Ahaziah, c. 22.
This king is called "Jehoahaz" in the preceding chapter (v. 17). The peculiarity in the figures {22:2) was noticed in 왕하8:26, and the fact that his mother was the grand-daughter of Omri (v. 2). Note her influence (v. 3) like that of the mother of what other king recently considered?
In the story of verses five to nine, it is of interest to know that archaeological research has found the names of Hazael and Jehu on the Assyrian sculptures.
Athaliah's motive (v. 10) may have been inspired partly by anger at the destruction of her own house of Ahab, partly by the necessity of self-defense against Jehu, and partly by pride and ambition, since if any of the young princes became king his mother would supersede her in power and dignity.
Verse 12 means that the priests and their families, some of them at least, were privileged to dwell in the buildings in the outer wall of the temple.
3. Joash, cc. 23, 24.
"Chief of the fathers of Israel" (23:2), means Judah and Benjamin only, the name usually employed in this book for all that remained of Israel. 2 Chronicles 24: 15-22 has no parallel in Kings. It mentions the honor shown Jehoiada. Burial in cities, except Jerusalem, was prohibited, and in that case only allowed to kings. What request did the princes make to the king after the death of the faithful priest (v. 17)? Does the next verse indicate its character? And was the king himself guilty (v. 21)? Compare 마23:29-35. In this last passage Christ speaks of the slain prophet as the son of Barachias instead of Jehoiada, but possibly he was the latter's grandson. In his death the prophet said: "The Lord shall see and require" (v. 22), and for the fulfillment of the warning read the chapter to the end.
4. Amaziah, c. 25.
This history is divided into three parts: (1) the general account of the reign, and its spirit, especially at the beginning (vv. 1-4); (2) the conquest of the Edomites (vv, 5-13); (3) the idolatry of the king and its punishment at the hands of Israel (vv. 14-28). The second of these events is given with detail not found in the earlier record, and is valuable for the reply of God's servant to the king (v. 9), the lesson of which should not be disregarded. The third event also contains new matter (vv. 14-16), which explains why the calamity of the following verses was permitted.
5. Uzziah, c. 26.
Two periods suggest themselves in this case, early obedience and prosperity (vv. 1-15), and then pride and punishment (vv. 16-23). A comparison of the record of the first period with 2 Kings 14 and 15 shows new matter illustrating Uzziah's prosperity, who is there called "Azariah." This latter name is that of the Assyrian inscriptions also. Do not let verse five escape. "He sought God in the days of Zechariah, who had understanding in the visions of God." How valuable the prophets in the history of God's people, and especially those who understand the visions of God! There is a difference in prophets. Some understand what others do not. How necessary, therefore, that the Scripture interpreter should fear the Lord that he may possess his secrets.
Uzziah desired to exercise regal and sacerdotal functions at the same time, as in the case of pagan kings and emperors, but which was contrary to the divine law (Ex, 30, Num. 18). For the sin, compare 1 Samuel 13, and the punishment, Numbers 12, 2 Kings 5.
6. Jotham and Ahaz, cc. 27, 28.
Of Jotham's reign little need be said except to call attention to the lesson in verse six. The story of Ahaz is divided into four parts: (1) his general character and reign (vv. 1-5); (2) the invasions by Syria and Israel (vv. 6-15); (3) the alliance with Assyria (vv. 16-21); (4) the summary (vv. 22-27).
There is much that is new as compared with Kings, but the prophetic intercession for Judah with their brethren of Israel is particularly interesting (vv. 9-15). Was it their power, or God's judicial sentence that caused Israel to be victorious (v. 9)? How had they abused their opportunity? What should make them cautious and merciful (v. 10)? Verses 12-15 accord with the parable of the Good Samaritan (Luke 10), and Christ may have drawn upon this episode.
Ahaz's alliance with Assyria is attested by the Assyrian monuments. In the summary of the close of his reign, what language (v. 24) indicates the suspension of the worship of God in his time?
7. Hezekiah, cc. 29-32.
After the beginning of Hezekiah's history, we have, in chapter 29, the cleansing and consecration of the temple. In 30, the great passover. In 31, the religious reforms following. In 32, Sennacherib's expedition, and Hezekiah's sickness and the close of the reign. In Kings the military and political side of the reign is given more fully, but not the inner religious and theocratic side, as we see by comparing chapters 29-31 with the introductory verses of 2 Kings 18.
Noting a few outstanding points, "all the uncleanness" (29:16) means probably the sacrificial vessels formerly employed in idolatry, and possibly the remains of idolatrous offerings. "Ye have filled your hand unto the Lord" (v. 31 margin), means they had consecrated themselves to God (출28:41) after offering the expiatory sacrifices which preceded such consecration. Keep in mind that God accepts nothing from us as either gift or service until He accepts us. And we can be accepted only on the ground of the expiatory sacrifice of Christ. Note the last word of this chapter in the light of its context. That is the way a revival comes. O, that God would now surprise us with one!
Why could they not keep the passover in the appointed first month (30:2-4)? Was a change ever permissible (민9:6-13)? Note the breadth of the invitation (vv. 5-9), and the reception it met from Israel (vv. 10, 11). See the difficulty in the case of Judah and the cause of it (v. 12). "Healed the people" (v. 20) means forgave their guilt. "That they might be encouraged (steadfast) in the law of the Lord" (31:4), means that they might live care-free while performing their official duties.
Note that Hezekiah was a man of prayer and faith, who did not neglect means (32:1-8). To understand "he repaid not, etc.," (v. 25), compare 왕하20:12, etc. How disappointing this is in so good a man, and what a lesson it teaches as to the need of prayer and watchfulness to the end of our lives (v. 31).
【대하21:1 MHCC】Jehoram hated his brethren, and slew them, for the same reason that Cain hated Abel, and slew him, because their piety condemned his impiety. In the mystery of Providence such men sometimes prosper for a time; but the Lord has righteous purposes in permitting such events, part of which may now be made out, and the rest will be seen hereafter.
【대하21:5 JFB】대하21:5-7. His Wicked Reign.
【대하21:6 JFB】6, 7. he walked … as did the house of Ahab, for he had the daughter of Ahab to wife—The precepts and examples of his excellent father were soon obliterated by his matrimonial alliance with a daughter of the royal house of Israel. Through the influence of Athaliah he abolished the worship of the Lord, and encouraged an introduction of all the corruptions prevalent in the sister kingdom. The divine vengeance was denounced against him, and would have utterly destroyed him and his house, had it not been for a tender regard to the promise made to David (삼하7:29; 왕하8:19).
【대하21:8 JFB】대하21:8-17. Edom and Libnah Revolt.
8-10. the Edomites revolted—That nation had been made dependent by David, and down to the time of Jehoshaphat was governed by a tributary ruler (왕상22:47; 왕하3:9). But that king having been slain in an insurrection at home, his successor thought to ingratiate himself with his new subjects by raising the flag of independence [Josephus]. The attempt was defeated in the first instance by Jehoram, who possessed all the military establishments of his father; but being renewed unexpectedly, the Edomites succeeded in completely emancipating their country from the yoke of Judah (창27:40). Libnah, which lay on the southern frontier and towards Edom, followed the example of that country.
【대하21:12 JFB】12-15. there came a writing to him from Elijah the prophet—That prophet's translation having taken place in the reign of Jehoshaphat [왕하2:11, 12], we must conclude that the name of Elijah has, by the error of a transcriber, been put for that of Elisha.
【대하21:12 MHCC】A warning from God was sent to Jehoram. The Spirit of prophecy might direct Elijah to prepare this writing in the foresight of Jehoram's crimes. He is plainly told that his sin should certainly ruin him. But no marvel that sinners are not frightened from sin, and to repentance, by the threatenings of misery in another world, when the certainty of misery in this world, the sinking of their estates, and the ruin of their health, will not restrain them from vicious courses. See Jehoram here stripped of all his comforts. Thus God plainly showed that the controversy was with him, and his house. He had slain all his brethren to strengthen himself; now, all his sons are slain but one. David's house must not be wholly destroyed, like those of Israel's kings, because a blessing was in it; that of the Messiah. Good men may be afflicted with diseases; but to them they are fatherly chastisements, and by the support of Divine consolations the soul may dwell at ease, even when the body lies in pain. To be sick and poor, sick and solitary, but especially to be sick and in sin, sick and under the curse of God, sick and without grace to bear it, is a most deplorable case. Wickedness and profaneness make men despicable, even in the eyes of those who have but little religion.
【대하21:13 JFB】13-19. hast made Judah and the inhabitants of Jerusalem … like to the whoredoms of the house of Ahab—that is, introduced the superstitions and vices of Phœnician idolatry (see on 신13:6-14). On this account, as well as for his unnatural cruelties, divine vengeance was denounced against him, which was soon after executed exactly as the prophet had foretold. A series of overwhelming calamities befell this wicked king; for in addition to the revolts already mentioned, two neighboring tribes (see 대하17:11) made hostile incursions on the southern and western portions of his kingdom. His country was ravaged, his capital taken, his palace plundered, his wives carried off, and all his children slain except the youngest. He himself was seized with an incurable dysentery, which, after subjecting him to the most painful suffering for the unusual period of two years, carried him off, a monument of the divine judgment. To complete his degradation, his death was unlamented, his burial unhonored by his subjects. This custom, similar to what obtained in Egypt, seems to have crept in among the Hebrews, of giving funeral honors to their kings, or withholding them, according to the good or bad characters of their reign.
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