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■ 역대하 28장
1. 아하스가 위에 나아갈 때에 나이 이십 세라 예루살렘에서 십육 년을 치리하였으나 그 조상 다윗과 같지 아니하여 여호와 보시기에 정직히 행치 아니하고
Ahaz was twenty years old when he began to reign , and he reigned sixteen years in Jerusalem : but he did not that which was right in the sight of the Lord , like David his father :
2. 이스라엘 열왕의 길로 행하여 바알들의 우상을 부어 만들고
For he walked in the ways of the kings of Israel , and made also molten images for Baalim .
3. 또 힌놈의 아들 골짜기에서 분향하고 여호와께서 이스라엘 자손 앞에서 쫓아내신 이방 사람의 가증한 일을 본받아 그 자녀를 불사르고
Moreover he burnt incense in the valley of the son of Hinnom , and burnt his children in the fire , after the abominations of the heathen whom the Lord had cast out before the children of Israel .
4. 또 산당과 작은 산 위와 모든 푸른 나무 아래에서 제사를 드리며 분향한지라
He sacrificed also and burnt incense in the high places , and on the hills , and under every green tree .
5. 그러므로 그 하나님 여호와께서 아람 왕의 손에 붙이시매 저희가 쳐서 심히 많은 무리를 사로잡아 가지고 다메섹으로 갔으며 또 이스라엘 왕의 손에 붙이시매 저가 쳐서 크게 살륙하였으니
Wherefore the Lord his God delivered him into the hand of the king of Syria ; and they smote him, and carried away a great multitude of them captives , and brought them to Damascus . And he was also delivered into the hand of the king of Israel , who smote him with a great slaughter .
6. 이는 그 열조의 하나님 여호와를 버렸음이라 르말랴의 아들 베가가 유다에서 하루 동안에 용사 십이만 명을 죽였으며
For Pekah the son of Remaliah slew in Judah an hundred and twenty thousand in one day , which were all valiant men ; because they had forsaken the Lord God of their fathers .
7. 에브라임의 용사 시그리는 왕의 아들 마아세야와 궁내대신 아스리감과 총리대신 엘가나를 죽였더라
And Zichri , a mighty man of Ephraim , slew Maaseiah the king’s son , and Azrikam the governor of the house , and Elkanah that was next to the king .
8. 이스라엘 자손이 그 형제 중에서 그 아내와 자녀 합하여 이십만 명을 사로잡고 그 재물을 많이 노략하여 사마리아로 가져가니
And the children of Israel carried away captive of their brethren two hundred thousand , women , sons , and daughters , and took also away much spoil from them, and brought the spoil to Samaria .
9. 그곳에 여호와의 선지자가 있는데 이름은 오뎃이라 저가 사마리아로 돌아오는 군대를 영접하고 저희에게 이르되 너희 열조의 하나님 여호와께서 유다를 진노하신고로 너희 손에 붙이셨거늘 너희 노기가 충천하여 살륙하고
But a prophet of the Lord was there, whose name was Oded : and he went out before the host that came to Samaria , and said unto them, Behold, because the Lord God of your fathers was wroth with Judah , he hath delivered them into your hand , and ye have slain them in a rage that reacheth up unto heaven .
10. 이제 너희가 또 유다와 예루살렘 백성들을 압제하여 노예를 삼고자 생각하는도다 너희는 너희 하나님 여호와께 범죄함이 없느냐
And now ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you: but are there not with you, even with you, sins against the Lord your God ?
11. 그런즉 너희는 내 말을 듣고 너희가 형제 중에서 사로잡아 온 포로를 놓아 돌아가게 하라 여호와의 진노가 너희에게 임박하였느니라 한지라
Now hear me therefore, and deliver the captives again, which ye have taken captive of your brethren : for the fierce wrath of the Lord is upon you.
12. 에브라임 자손의 두목 몇 사람 요하난의 아들 아사랴와 무실레못의 아들 베레갸와 살룸의 아들 여히스기야와 하들래의 아들 아마사가 일어나서 전장에서 돌아오는 자를 막으며
Then certain of the heads of the children of Ephraim , Azariah the son of Johanan , Berechiah the son of Meshillemoth , and Jehizkiah the son of Shallum , and Amasa the son of Hadlai , stood up against them that came from the war ,
13. 저희에게 이르되 너희는 이 포로를 이리로 끌어들이지 못하리라 너희의 경영하는 일이 우리로 여호와께 허물이 있게 함이니 우리의 죄와 허물을 더하게 함이로다 우리의 허물이 이미 커서 진노하심이 이스라엘에게 임박하였느니라 하매
And said unto them, Ye shall not bring in the captives hither: for whereas we have offended against the Lord already, ye intend to add more to our sins and to our trespass : for our trespass is great , and there is fierce wrath against Israel .
14. 이에 병기를 가진 사람이 포로와 노략한 물건을 방백들과 온 회중 앞에 둔지라
So the armed men left the captives and the spoil before the princes and all the congregation .
15. 이 위에 이름이 기록된 자들이 일어나서 포로를 맞고 노략하여 온 중에서 옷을 취하여 벗은 자에게 입히며 신을 신기며 먹이고 마시우며 기름을 바르고 그 약한 자는 나귀에 태워 데리고 종려나무 성 여리고에 이르러 그 형제에게 돌린 후에 사마리아로 돌아갔더라
And the men which were expressed by name rose up , and took the captives , and with the spoil clothed all that were naked among them, and arrayed them, and shod them, and gave them to eat and to drink , and anointed them, and carried all the feeble of them upon asses , and brought them to Jericho , the city of palm trees , to their brethren : then they returned to Samaria .
16. 그 때에 아하스 왕이 앗수르 왕에게 보내어 도와주기를 구하였으니
At that time did king Ahaz send unto the kings of Assyria to help him.
17. 이는 에돔 사람이 다시 와서 유다를 치고 그 백성을 사로잡았음이며
For again the Edomites had come and smitten Judah , and carried away captives .
18. 블레셋 사람도 유다의 평지와 남방 성읍들을 침노하여 벧세메스와 아얄론과 그데롯과 소고와 그 동네와 딤나와 그 동네와 김소와 그 동네를 취하고 거기 거하였으니
The Philistines also had invaded the cities of the low country , and of the south of Judah , and had taken Beth–shemesh , and Ajalon , and Gederoth , and Shocho with the villages thereof, and Timnah with the villages thereof, Gimzo also and the villages thereof: and they dwelt there.
19. 이는 이스라엘 왕 아하스가 유다에서 망령되이 행하여 여호와께 크게 범죄하였으므로 여호와께서 유다를 낮추심이라
For the Lord brought Judah low because of Ahaz king of Israel ; for he made Judah naked , and transgressed sore against the Lord .
20. 앗수르 왕 디글랏빌레셀이 이르렀으나 돕지 아니하고 도리어 군박하였더라
And Tilgath–pilneser king of Assyria came unto him, and distressed him, but strengthened him not.
21. 아하스가 여호와의 전과 왕궁과 방백들의 집에서 재물을 취하여 앗수르 왕에게 주었으나 유익이 없었더라
For Ahaz took away a portion out of the house of the Lord , and out of the house of the king , and of the princes , and gave it unto the king of Assyria : but he helped him not.
22. 이 아하스 왕이 곤고할 때에 더욱 여호와께 범죄하여
And in the time of his distress did he trespass yet more against the Lord : this is that king Ahaz .
23. 자기를 친 다메섹 신들에게 제사하여 가로되 아람 열왕의 신들이 저희를 도왔으니 나도 그 신에게 제사하여 나를 돕게 하리라 하였으나 그 신이 아하스와 온 이스라엘을 망케 하였더라
For he sacrificed unto the gods of Damascus , which smote him: and he said , Because the gods of the kings of Syria help them, therefore will I sacrifice to them, that they may help me. But they were the ruin of him, and of all Israel .
24. 아하스가 하나님의 전의 기구들을 모아 훼파하고 또 여호와의 전 문들을 닫고 예루살렘 구석마다 단을 쌓고
And Ahaz gathered together the vessels of the house of God , and cut in pieces the vessels of the house of God , and shut up the doors of the house of the Lord , and he made him altars in every corner of Jerusalem .
25. 유다 각 성읍에 산당을 세워 다른 신에게 분향하여 그 열조의 하나님 여호와의 노를 격발케 하였더라
And in every several city of Judah he made high places to burn incense unto other gods , and provoked to anger the Lord God of his fathers .
26. 아하스의 이 외의 시종 사적과 모든 행위는 유다와 이스라엘 열왕기에 기록되니라
Now the rest of his acts and of all his ways , first and last , behold, they are written in the book of the kings of Judah and Israel .
27. 아하스가 그 열조와 함께 자매 이스라엘 열왕의 묘실에 들이지 아니하고 예루살렘 성에 장사하였더라 그 아들 히스기야가 대신하여 왕이 되니라
And Ahaz slept with his fathers , and they buried him in the city , even in Jerusalem : but they brought him not into the sepulchres of the kings of Israel : and Hezekiah his son reigned in his stead.
■ 주석 보기
【대하28:1 JFB】대하28:1-21. Ahaz, Reigning Wickedly, Is Afflicted by the Syrians.
1-4. Ahaz was twenty years old—(See on 왕하16:1-4). This prince, discarding the principles and example of his excellent father, early betrayed a strong bias to idolatry. He ruled with an arbitrary and absolute authority, and not as a theocratic sovereign: he not only forsook the temple of God, but embraced first the symbolic worship established in the sister kingdom, and afterwards the gross idolatry practised by the Canaanites.
【대하28:1 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).
【대하28:1 MHCC】The wicked reign of Ahaz in Judah.
—Israel gained this victory because God was wroth with Judah, and made them the rod of his indignation. He reminds them of their own sins. It ill becomes sinners to be cruel. Could they hope for the mercy of God, if they neither showed mercy nor justice to their brethren? Let it be remembered, that every man is our neighbour, our brother, our fellow man, if not our fellow Christian. And no man who is acquainted with the word of God, need fear to maintain that slavery is against the law of love and the gospel of grace. Who can hold his brother in bondage, without breaking the rule of doing to others as he would they should do unto him? But when sinners are left to their own heart's lusts, they grow more desperate in wickedness. God commands them to release the prisoners, and they obeyed. The Lord brought Judah low. Those who will not humble themselves under the word of God, will justly be humbled by his judgments. It is often found, that wicked men themselves have no real affection for those that revolt to them, nor do they care to do them a kindness. This is that king Ahaz! that wretched man! Those are wicked and vile indeed, that are made worse by their afflictions, instead of being made better by them; who, in their distress, trespass yet more, and have their hearts more fully set in them to do evil. But no marvel that men's affections and devotions are misplaced, when they mistake the author of their trouble and of their help. The progress of wickedness and misery is often rapid; and it is awful to reflect upon a sinner's being driven away in his wickedness into the eternal world.
【대하28:5 JFB】5-7. the Lord … delivered him into the hand of the king of Syria … he was also delivered into the hand of the King of Israel—These verses, without alluding to the formation of a confederacy between the Syrian and Israelitish kings to invade the kingdom of Judah, or relating the commencement of the war in the close of Jotham's reign (왕하15:37), give the issue only of some battles that were fought in the early part of the campaign.
delivered him … smote him … he was also delivered—that is, his army, for Ahaz was not personally included in the number either of the slain or the captives. The slaughter of one hundred twenty thousand in one day was a terrible calamity, which, it is (대하28:6) expressly said, was inflicted as a judgment on Judah, "because they had forsaken the Lord God of their fathers." Among the slain were some persons of distinction:
【대하28:7 JFB】7. Maaseiah the king's son—the sons of Ahaz being too young to take part in a battle, this individual must have been a younger son of the late King Jotham;
Azrikam the governor of the house—that is, "the palace"; and
Elkanah that was next to the king—that is, the vizier or prime minister (창41:40; 에10:3). These were all cut down on the field by Zichri, an Israelitish warrior, or as some think, ordered to be put to death after the battle. A vast number of captives also fell into the power of the conquerors; and an equal division of war prisoners being made between the allies, they were sent off under a military escort to the respective capitals of Syria and Israel [대하28:8].
【대하28:8 JFB】8-14. the children of Israel carried away captive of their brethren two hundred thousand—These captives included a great number of women, boys, and girls, a circumstance which creates a presumption that the Hebrews, like other Orientals, were accompanied in the war by multitudes of non-combatants (see on 유4:8). The report of these "brethren," being brought as captives to Samaria, excited general indignation among the better-disposed inhabitants; and Oded, a prophet, accompanied by the princes (대하28:12 compared with 대하28:14), went out, as the escort was approaching, to prevent the disgraceful outrage of introducing such prisoners into the city. The officers of the squadron were, of course, not to blame; they were simply doing their military duty in conducting those prisoners of war to their destination. But Oded clearly showed that the Israelitish army had gained the victory—not by the superiority of their arms, but in consequence of the divine judgment against Judah. He forcibly exposed the enormity of the offense of keeping "their brethren" as slaves got in war. He protested earnestly against adding this great offense of unnatural and sinful cruelty (레25:43, 44; 미2:8, 9) to the already overwhelming amount of their own national sins. Such was the effect of his spirited remonstrance and the opposing tide of popular feeling, that "the armed men left the captives and the spoil before the princes and all the congregation."
【대하28:15 JFB】15. the men which were expressed by name rose up—These were either the "heads of the children of Ephraim" (mentioned 대하28:12), or some other leading individuals chosen for the benevolent office. Under their kindly superintendence, the prisoners were not only released, but out of the spoils were comfortably relieved with food and clothing, and conveyed as far as Jericho on their way back to their own homes. This is a beautiful incident, and full of interest, as showing that even at this period of national decline, there were not a few who steadfastly adhered to the law of God.
【대하28:16 JFB】16. At that time did king Ahaz send unto the kings of Assyria—"kings," the plural for the singular, which is found in many ancient versions. "At that time," refers to the period of Ahaz' great distress, when, after a succession of defeats, he retreated within the walls of Jerusalem. Either in the same or a subsequent campaign, the Syrian and Israelitish allies marched there to besiege him (see on 왕하16:7). Though delivered from this danger, other enemies infested his dominions both on the south and the west.
【대하28:17 JFB】17. again the Edomites had come and smitten Judah—This invasion must have been after Rezin (at the beginning of the recent Syro-Israelitish war), had released that people from the yoke of Judah (대하15:11; compare 왕하16:6).
【대하28:18 JFB】18. Gederoth—on the Philistine frontier (수15:41).
Shocho—or Socoh (수15:35), now Shuweikeh, a town in the Valley of Judah (see on 삼상17:1).
Gimzo—now Jimza, a little east of Ludd (Lydda) [Robinson]. All these disasters, by which the "Lord brought Judah low," were because of Ahaz, king of Israel (Judah), see 대하21:2; 24:16; 28:27, who made Judah naked, and transgressed sore against the Lord.
【대하28:20 JFB】20. Tilgath-pilneser … distressed him, but strengthened him not—that is, notwithstanding the temporary relief which Tilgath-pilneser afforded him by the conquest of Damascus and the slaughter of Rezin (왕하16:9), little advantage resulted from it, for Tilgath-pilneser spent the winter in voluptuous revelry at Damascus; and the connection formed with the Assyrian king was eventually a source of new and greater calamities and humiliation to the kingdom of Judah (대하28:2, 3).
【대하28:22 JFB】대하28:22-27. His Idolatry in His Distress.
22. in the time of his distress did he trespass yet more against the Lord—This infatuated king surrendered himself to the influence of idolatry and exerted his royal authority to extend it, with the intensity of a passion—with the ignorance and servile fear of a heathen (대하28:23) and a ruthless defiance of God (see on 왕하16:10-20).
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