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■ 역대하 27장
1. 요담이 위에 나아갈 때에 나이 이십오 세라 예루살렘에서 십육 년을 치리하니라 그 모친의 이름은 여루사라 사독의 딸이더라
Jotham was twenty and five years old when he began to reign , and he reigned sixteen years in Jerusalem . His mother’s name also was Jerushah , the daughter of Zadok .
2. 요담이 그 부친 웃시야의 모든 행위대로 여호와 보시기에 정직히 행하였으나 여호와의 전에는 들어가지 아니하였고 백성은 오히려 사악을 행하였더라
And he did that which was right in the sight of the Lord , according to all that his father Uzziah did : howbeit he entered not into the temple of the Lord . And the people did yet corruptly .
3. 저가 여호와의 전 윗문을 건축하고 또 오벨 성을 많이 증축하고
He built the high gate of the house of the Lord , and on the wall of Ophel he built much .
4. 유다 산중에 성읍을 건축하며 수풀 가운데 견고한 영채와 망대를 건축하고
Moreover he built cities in the mountains of Judah , and in the forests he built castles and towers .
5. 암몬 자손의 왕으로 더불어 싸워 이기었더니 그 해에 암몬 자손이 은 일백 달란트와 밀 일만 석과 보리 일만 석을 드렸고 제이년과 제삼년에도 암몬 자손이 그와 같이 드렸더라
He fought also with the king of the Ammonites , and prevailed against them. And the children of Ammon gave him the same year an hundred talents of silver , and ten thousand measures of wheat , and ten thousand of barley . So much did the children of Ammon pay unto him, both the second year , and the third .
6. 요담이 그 하나님 여호와 앞에서 정도를 행하였으므로 점점 강하여졌더라
So Jotham became mighty , because he prepared his ways before the Lord his God .
7. 요담의 남은 사적과 그 모든 전쟁과 행위는 이스라엘과 유다 열왕기에 기록되니라
Now the rest of the acts of Jotham , and all his wars , and his ways , lo, they are written in the book of the kings of Israel and Judah .
8. 요담이 위에 나아갈 때에 나이 이십오 세요 예루살렘에서 치리한지 십육년이라
He was five and twenty years old when he began to reign , and reigned sixteen years in Jerusalem .
9. 저가 그 열조와 함께 자매 다윗 성에 장사되고 그 아들 아하스가 대신하여 왕이 되니라
And Jotham slept with his fathers , and they buried him in the city of David : and Ahaz his son reigned in his stead.
■ 주석 보기
【대하27:1 JFB】대하27:1-4. Jotham, Reigning Well, Prospers.
1. Jotham was twenty and five years old—(See on 왕하15:32-35).
His mother's name … Jerushah, the daughter of Zadok—or descendant of the famous priest of that name [삼하8:17].
【대하27:1 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).
【대하27:1 MHCC】Jotham's reign in Judah.
—The people did corruptly. Perhaps Jotham was wanting towards the reformation of the land. Men may be very good, and yet not have courage and zeal to do what they might. It certainly casts blame upon the people. Jotham prospered, and became mighty. The more stedfast we are in religion, the more mighty we are, both to resist evil, and to do good. The Lord often removes wise and pious rulers, and sends others, whose follies and vices punish a people that valued not their mercies.
【대하27:2 JFB】2. he did that which was right—The general rectitude of his government is described by representing it as conducted on the excellent principles which had guided the early part of his father's reign.
the people did yet corruptly—(See 왕하15:35); but the description here is more emphatic, that though Jotham did much to promote the good of his kingdom and aimed at a thorough reformation in religion, the widespread and inveterate wickedness of the people frustrated all his laudable efforts.
【대하27:3 JFB】3. He built the high gate of the house of the Lord—situated on the north—that portion of the temple hill which was high compared with the southern part—hence "the higher," or upper gate (see on 왕하15:35). He built, that is, repaired or embellished.
and on the wall of Ophel—Hebrew, "the Ophel," that is, the mound, or eminence on the southeastern slope of the temple mount, a ridge lying between the valleys Kedron and Tyropœon, called "the lower city" [Josephus]. He
built much—having the same desire as his father to secure the defense of Jerusalem in every direction.
【대하27:4 JFB】4. in the mountains of Judah, and in the forests he built castles and towers—that is, in the elevated and wooded spots where fortified cities could not be placed, he erected castles and towers.
【대하27:5 JFB】대하27:5-9. He Subdues the Ammonites.
5. He fought also with the king of the Ammonites—This invasion he not only repelled, but, pursuing the Ammonites into their own territory, he imposed on them a yearly tribute, which, for two years, they paid. But when Rezin, king of Syria, and Pekah, king of Israel, combined to attack the kingdom of Judah, they took the opportunity of revolting, and Jotham was too distracted by other matters to attempt the reconquest (see on 왕하15:37).
※ 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.