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1. 히스기야가 온 이스라엘과 유다에 보내고 또 에브라임과 므낫세에 편지를 보내어 예루살렘 여호와의 전에 와서 이스라엘 하나님 여호와를 위하여 유월절을 지키라 하니라
And Hezekiah sent to all Israel and Judah , and wrote letters also to Ephraim and Manasseh , that they should come to the house of the Lord at Jerusalem , to keep the passover unto the Lord God of Israel .
2. 왕이 방백들과 예루살렘 온 회중으로 더불어 의논하고 이월에 유월절을 지키려 하였으며
For the king had taken counsel , and his princes , and all the congregation in Jerusalem , to keep the passover in the second month .
3. 이는 성결케 한 제사장이 부족하고 백성도 예루살렘에 모이지 못한고로 그 정한 때에 지킬 수 없었음이라
For they could not keep it at that time , because the priests had not sanctified themselves sufficiently , neither had the people gathered themselves together to Jerusalem .
4. 왕과 온 회중이 이 일을 선히 여기고
And the thing pleased the king and all the congregation .
5. 드디어 명을 발하여 브엘세바에서부터 단까지 온 이스라엘에 반포하여 일제히 예루살렘으로 와서 이스라엘 하나님 여호와의 유월절을 지키라 하니 이는 기록한 규례대로 오래동안 지키지 못하였음이더라
So they established a decree to make proclamation throughout all Israel , from Beer–sheba even to Dan , that they should come to keep the passover unto the Lord God of Israel at Jerusalem : for they had not done it of a long time in such sort as it was written .
6. 보발꾼들이 왕과 방백들의 편지를 받아가지고 왕의 명을 좇아 온 이스라엘과 유다에 두루 다니며 전하니 일렀으되 이스라엘 자손들아 너희는 아브라함과 이삭과 이스라엘의 하나님 여호와께로 돌아오라 그리하면 저가 너희 남은 자 곧 앗수르 왕의 손에서 벗어난 자에게로 돌아오시리라
So the posts went with the letters from the king and his princes throughout all Israel and Judah , and according to the commandment of the king , saying , Ye children of Israel , turn again unto the Lord God of Abraham , Isaac , and Israel , and he will return to the remnant of you, that are escaped out of the hand of the kings of Assyria .
7. 너희 열조와 너희 형제 같이 하지 말라 저희가 그 열조의 하나님 여호와께 범죄한고로 여호와께서 멸망에 붙이신 것을 너희가 목도하는 바니라
And be not ye like your fathers , and like your brethren , which trespassed against the Lord God of their fathers , who therefore gave them up to desolation , as ye see .
8. 그런즉 너희 열조 같이 목을 곧게 하지 말고 여호와께 귀순하여 영원히 거룩케 하신 전에 들어가서 너희 하나님 여호와를 섬겨 그 진노가 너희에게서 떠나게 하라
Now be ye not stiffnecked , as your fathers were, but yield yourselves unto the Lord , and enter into his sanctuary , which he hath sanctified for ever : and serve the Lord your God , that the fierceness of his wrath may turn away from you.
9. 너희가 만일 여호와께 돌아오면 너희 형제와 너희 자녀가 사로잡은 자에게서 자비를 입어 다시 이 땅으로 돌아오리라 너희 하나님 여호와는 은혜로우시고 자비하신지라 너희가 그에게로 돌아오면 그 얼굴을 너희에게서 돌이키지 아니하시리라 하였더라
For if ye turn again unto the Lord , your brethren and your children shall find compassion before them that lead them captive , so that they shall come again into this land : for the Lord your God is gracious and merciful , and will not turn away his face from you, if ye return unto him.
10. 보발꾼이 에브라임과 므낫세 지방 각 성에 두루 다녀 스불론까지 이르렀으나 사람들이 저희를 조롱하며 비웃었더라
So the posts passed from city to city through the country of Ephraim and Manasseh even unto Zebulun : but they laughed them to scorn , and mocked them.
11. 그러나 아셀과 므낫세와 스불론 중에서 몇 사람이 스스로 겸비하여 예루살렘에 이르렀고
Nevertheless divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem .
12. 하나님이 또한 유다 사람들을 감동시키사 저희로 왕과 방백들이 여호와의 말씀대로 전한 명령을 일심으로 준행하게 하셨더라
Also in Judah the hand of God was to give them one heart to do the commandment of the king and of the princes , by the word of the Lord .
13. 이월에 백성이 무교절을 지키려 하여 예루살렘에 많이 모이니 심히 큰 회라
And there assembled at Jerusalem much people to keep the feast of unleavened bread in the second month , a very great congregation .
14. 무리가 일어나 예루살렘에 있는 제단과 향단들을 모두 제하여 기드론 시내에 던지고
And they arose and took away the altars that were in Jerusalem , and all the altars for incense took they away , and cast them into the brook Kidron .
15. 이월 십사일에 유월절 양을 잡으니 제사장과 레위 사람이 부끄러워하여 성결케 하고 번제물을 가지고 여호와의 전에 이르러
Then they killed the passover on the fourteenth day of the second month : and the priests and the Levites were ashamed , and sanctified themselves, and brought in the burnt offerings into the house of the Lord .
16. 규례대로 각각 자기 처소에 서고 하나님의 사람 모세의 율법을 좇아 제사장이 레위 사람의 손에서 피를 받아 뿌리니라
And they stood in their place after their manner , according to the law of Moses the man of God : the priests sprinkled the blood , which they received of the hand of the Levites .
17. 회중에 많은 사람이 성결케 하지 못한고로 레위 사람들이 모든 부정한 사람을 위하여 유월절 양을 잡아 저희로 여호와 앞에서 성결케 하였으나
For there were many in the congregation that were not sanctified : therefore the Levites had the charge of the killing of the passovers for every one that was not clean , to sanctify them unto the Lord .
18. 에브라임과 므낫세와 잇사갈과 스불론의 많은 무리는 자기를 깨끗케 하지 아니하고 유월절 양을 먹어 기록한 규례에 어긴지라 히스기야가 위하여 기도하여 가로되 선하신 여호와여 사하옵소서
For a multitude of the people , even many of Ephraim , and Manasseh , Issachar , and Zebulun , had not cleansed themselves, yet did they eat the passover otherwise than it was written . But Hezekiah prayed for them, saying , The good Lord pardon every one
19. 결심하고 하나님 곧 그 열조의 하나님 여호와를 구하는 아무 사람이든지 비록 성소의 결례대로 스스로 깨끗케 못하였을지라도 사하옵소서 하였더니
That prepareth his heart to seek God , the Lord God of his fathers , though he be not cleansed according to the purification of the sanctuary .
20. 여호와께서 히스기야의 기도를 들으시고 백성을 고치셨더라
And the Lord hearkened to Hezekiah , and healed the people .
21. 예루살렘에 모인 이스라엘 자손이 크게 즐거워하며 칠 일 동안 무교절을 지켰고 레위 사람들과 제사장들은 날마다 여호와를 칭송하며 큰 소리나는 악기를 울려 여호와를 찬양하였으며
And the children of Israel that were present at Jerusalem kept the feast of unleavened bread seven days with great gladness : and the Levites and the priests praised the Lord day by day , singing with loud instruments unto the Lord .
22. 히스기야는 여호와를 섬기는 일에 통달한 모든 레위 사람에게 위로하였더라 이와 같이 절기 칠 일 동안에 무리가 먹으며 화목제를 드리고 그 열조의 하나님 여호와께 감사하였더라
And Hezekiah spake comfortably unto all the Levites that taught the good knowledge of the Lord : and they did eat throughout the feast seven days , offering peace offerings , and making confession to the Lord God of their fathers .
23. 온 회가 다시 칠 일을 지키기로 결의하고 이에 또 칠 일을 즐거이 지켰더라
And the whole assembly took counsel to keep other seven days : and they kept other seven days with gladness .
24. 유다 왕 히스기야가 수송아지 일천과 양 칠천을 회중에게 주었고 방백들은 수송아지 일천과 양 일만을 회중에게 주었으며 성결케 한 제사장도 많았는지라
For Hezekiah king of Judah did give to the congregation a thousand bullocks and seven thousand sheep ; and the princes gave to the congregation a thousand bullocks and ten thousand sheep : and a great number of priests sanctified themselves.
25. 유다 온 회중과 제사장들과 레위 사람들과 이스라엘에서 온 온 회중과 이스라엘 땅에서 나온 나그네와 유다에 거한 나그네가 다 즐거워 하였으므로
And all the congregation of Judah , with the priests and the Levites , and all the congregation that came out of Israel , and the strangers that came out of the land of Israel , and that dwelt in Judah , rejoiced .
26. 예루살렘에 큰 희락이 있었으니 이스라엘 왕 다윗의 아들 솔로몬 때로부터 이러한 희락이 예루살렘에 없었더라
So there was great joy in Jerusalem : for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem .
27. 그 때에 제사장들과 레위 사람들이 일어나서 백성을 위하여 축복하였으니 그 소리가 들으신바 되고 그 기도가 여호와의 거룩한 처소 하늘에 상달하였더라
Then the priests the Levites arose and blessed the people : and their voice was heard , and their prayer came up to his holy dwelling place , even unto heaven .
■ 주석 보기
【대하30:1 JFB】대하30:1-12. Hezekiah Proclaims a Passover.
1-5. Hezekiah sent to all … Judah … to come to … Jerusalem, to keep the passover—This great religious festival had not been regularly observed by the Hebrews in their national capacity for a long time because of the division of the kingdom and the many disorders that had followed that unhappy event. Hezekiah longed extremely to see its observance revived; and the expression of his wishes having received a hearty response from the princes and chief men of his own kingdom, the preparatory steps were taken for a renewed celebration of the national solemnity.
letters also to Ephraim and Manasseh—The names of these leading tribes are used for the whole kingdom of Israel. It was judged impossible, however, that the temple, the priests, and people could be all duly sanctified at the usual time appointed for the anniversary, namely, the fourteenth day of the first month (Nisan). Therefore it was resolved, instead of postponing the feast till another year, to observe it on the fourteenth day of the second month; a liberty which, being in certain circumstances (민9:6-13) granted to individuals, might, it was believed, be allowed to all the people. Hezekiah's proclamation was, of course, authoritative in his own kingdom, but it could not have been made and circulated in all the towns and villages of the neighboring kingdom without the concurrence, or at least the permission, of the Israelitish sovereign. Hoshea, the reigning king, is described as, though evil in some respects, yet more favorably disposed to religious liberty than any of his predecessors since the separation of the kingdom. This is thought to be the meaning of the mitigating clause in his character (왕하17:2).
【대하30:1 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).
【대하30:1 MHCC】Hezekiah made Israel as welcome to the passover, as any of his own subjects. Let us yield ourselves unto the Lord. Say not, you will do what you please, but resolve to do what he pleases. We perceive in the carnal mind a stiffness, an obstinacy, an unaptness to compel with God; we have it from our fathers: this must be overcome. Those who, through grace, have turned to God themselves, should do all they can to bring others to him. Numbers will be scorners, but some will be humbled and benefited; perhaps where least expected. The rich mercy of God is the great argument by which to enforce repentance; the vilest who submit and yield themselves to the Lord, seek his grace, and give themselves to his service, shall certainly be saved. Oh that messengers were sent forth to carry these glad tidings to every city and every village, through every land!
【대하30:6 JFB】6. the posts—that is, runners, or royal messengers, who were taken from the king's bodyguard (대하23:1, 2). Each, well mounted, had a certain number of miles to traverse. Having performed his course, he was relieved by another, who had to scour an equal extent of ground; so that, as the government messengers were despatched in all directions, public edicts were speedily diffused throughout the country. The proclamation of Hezekiah was followed by a verbal address from himself, piously urging the duty, and setting forth the advantages, of a return to the pure faith and institutions which God had delivered to their ancestors through Moses.
the remnant of you, that are escaped out of the hand of the kings of Assyria—This implies that several expeditions against Israel had already been made by Assyrian invaders—by Pul (왕하15:19), but none of the people were then removed; at a later period by Tiglath-pileser, when it appears that numbers among the tribes east of Jordan (대상5:26), and afterwards in the northern parts of Israel (왕하15:20), were carried into foreign exile. The invasion of Shalmaneser cannot be alluded to, as it did not take place till the sixth year of Hezekiah's reign (왕하17:6; 18:9-12).
【대하30:10 JFB】10-12. the posts passed from city to city—It is not surprising that after so long a discontinuance of the sacred festival, this attempt to revive it should, in some quarters, have excited ridicule and opposition. Accordingly, among the tribes of Ephraim, Manasseh, and Zebulun, Hezekiah's messengers met with open insults and ill usage. Many, however, in these very districts, as well as throughout the kingdom of the ten tribes, generally complied with the invitation; while, in the kingdom of Judah, there was one unanimous feeling of high expectation and pious delight. The concourse that repaired to Jerusalem on the occasion was very great, and the occasion was ever after regarded as one of the greatest passovers that had ever been celebrated.
【대하30:13 JFB】대하30:13-27. The Assembly Destroys the Altars of Idolatry.
【대하30:13 MHCC】The great thing needful in attendance upon God in solemn ordinances, is, that we make heart-work of it; all is nothing without this. Where this sincerity and fixedness of heart are, there may yet be many things short of the purification of the sanctuary. These defects need pardoning, healing grace; for omissions in duty are sins, as well as omissions of duty. If God should deal with us in strict justice, even as to the very best of our doings, we should be undone. The way to obtain pardon, is to seek it of God by prayer; it must be gotten by petition through the blood of Christ. Yet every defect is sin, and needs forgiveness; and should be matter to humble, but not to discourage us, though nothing can make up for the want of a heart prepared to seek the Lord.
【대하30:14 JFB】14. they arose and took away the altars that were in Jerusalem—As a necessary preparation for the right observance of the approaching solemnity, the removal of the altars, which Ahaz had erected in the city, was resolved upon (대하28:24); for, as the people of God, the Hebrews were bound to extirpate all traces of idolatry; and it was a happy sign and pledge of the influence of the Spirit pervading the minds of the people when they voluntarily undertook this important preliminary work.
【대하30:15 JFB】15. the priests and the Levites were ashamed—Though the Levites are associated in this statement, the priests were principally referred to; those of them who had been dilatory or negligent in sanctifying themselves (대하29:34) were put to the blush and stimulated to their duty by the greater alacrity and zeal of the people.
【대하30:16 JFB】16-18. the priests sprinkled the blood, which they received of the hand of the Levites—This was a deviation from the established rules and practices in presenting the offerings of the temple. The reason was, that many present on the occasion having not sanctified themselves, the Levites slaughtered the paschal victims (see on 대하35:5) for everyone that was unclean. At other times the heads of families killed the lambs themselves, the priests receiving the blood from their hands and presenting it on the altar. Multitudes of the Israelites, especially from certain tribes (대하30:18), were in this unsanctified state, and yet they ate the passover—an exceptional feature and one opposed to the law (민9:6); but this exception was allowed in answer to Hezekiah's prayer (대하30:18-20).
【대하30:20 JFB】20. the Lord … healed the people—We imagine the whole affair to have been the following: In consequence of their transgressions they had cause to fear disease and even death (레15:31). Hezekiah prayed for the nation, which was on the point of being diseased, and might therefore be regarded as sick already [Bertheau].
【대하30:21 JFB】21-24. the children of Israel … kept the feast—The time appointed by the law for the continuance of the feast was seven days [출12:15; 13:6; 레23:6]; but in consequence of its having been allowed to fall so long into desuetude, they doubled the period of celebration and kept it fourteen days with unabated satisfaction and joy. Materials for the additional sacrificial meals were supplied by the munificence of the king and the princes.
【대하30:21 MHCC】Many prayers were put up to God with the peace-offerings. In these Israel looked to God as the God of their fathers, a God in covenant with them. There was also abundance of good preaching. The Levites read and explained the Scriptures. Faith cometh by hearing, and true religion preaching has abounded. They sang psalms every day: praising God should be much of our work in religious assemblies. Having kept the seven days of the feast in this religious manner, they had so much comfort in it, that they kept other seven days also. This they did with gladness. Holy duties should be done with holy gladness. And when sinners humble themselves before the Lord, they may expect gladness in his ordinances. Those who taste this happiness will not soon grow weary of it, but will be glad to prolong their enjoyment.
【대하30:24 JFB】24. and a great number of priests sanctified themselves—so that there would be a sufficient number of hands for the additional services.
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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.