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■ 역대하 33장
1. 므낫세가 위에 나아갈 때에 나이 십이 세라 예루살렘에서 오십오 년을 치리하며
Manasseh was twelve years old when he began to reign , and he reigned fifty and five years in Jerusalem :
2. 여호와 보시기에 악을 행하여 여호와께서 이스라엘 자손 앞에서 쫓아내신 이방 사람의 가증한 일을 본받아
But did that which was evil in the sight of the Lord , like unto the abominations of the heathen , whom the Lord had cast out before the children of Israel .
3. 그 부친 히스기야의 헐어버린 산당을 다시 세우며 바알들을 위하여 단을 쌓으며 아세라 목상을 만들며 하늘의 일월 성신을 숭배하여 섬기며
For he built again the high places which Hezekiah his father had broken down , and he reared up altars for Baalim , and made groves , and worshipped all the host of heaven , and served them.
4. 여호와께서 전에 이르시기를 내가 내 이름을 예루살렘에 영영히 두리라 하신 여호와의 전에 단들을 쌓고
Also he built altars in the house of the Lord , whereof the Lord had said , In Jerusalem shall my name be for ever .
5. 또 여호와의 전 두 마당에 하늘의 일월 성신을 위하여 단들을 쌓고
And he built altars for all the host of heaven in the two courts of the house of the Lord .
6. 또 힌놈의 아들 골짜기에서 그 아들들을 불 가운데로 지나게 하며 또 점치며 사술과 요술을 행하며 신접한 자와 박수를 신임하여 여호와 보시기에 악을 많이 행하여 그 진노를 격발하였으며
And he caused his children to pass through the fire in the valley of the son of Hinnom : also he observed times , and used enchantments , and used witchcraft , and dealt with a familiar spirit , and with wizards : he wrought much evil in the sight of the Lord , to provoke him to anger .
7. 또 자기가 만든 아로새긴 목상을 하나님의 전에 세웠더라 옛적에 하나님이 이 전에 대하여 다윗과 그 아들 솔로몬에게 이르시기를 내가 이스라엘 모든 지파 중에서 택한 이 전과 예루살렘에 내 이름을 영원히 둘지라
And he set a carved image , the idol which he had made , in the house of God , of which God had said to David and to Solomon his son , In this house , and in Jerusalem , which I have chosen before all the tribes of Israel , will I put my name for ever :
8. 만일 이스라엘 사람이 내가 명한 일 곧 모세로 전한 모든 율법과 율례와 규례를 지켜 행하면 내가 그들의 발로 다시는 그 열조에게 정하여 준 땅에서 옮기지 않게 하리라 하셨으나
Neither will I any more remove the foot of Israel from out of the land which I have appointed for your fathers ; so that they will take heed to do all that I have commanded them, according to the whole law and the statutes and the ordinances by the hand of Moses .
9. 유다와 예루살렘 거민이 므낫세의 꾀임을 받고 악을 행한 것이 여호와께서 이스라엘 자손 앞에서 멸하신 열방보다 더욱 심하였더라
So Manasseh made Judah and the inhabitants of Jerusalem to err , and to do worse than the heathen , whom the Lord had destroyed before the children of Israel .
10. 여호와께서 므낫세와 그 백성에게 이르셨으나 저희가 듣지 아니한고로
And the Lord spake to Manasseh , and to his people : but they would not hearken .
11. 여호와께서 앗수르 왕의 군대 장관들로 와서 치게 하시매 저희가 므낫세를 사로잡고 쇠사슬로 결박하여 바벨론으로 끌어간지라
Wherefore the Lord brought upon them the captains of the host of the king of Assyria , which took Manasseh among the thorns , and bound him with fetters , and carried him to Babylon .
12. 저가 환난을 당하여 그 하나님 여호와께 간구하고 그 열조의 하나님 앞에 크게 겸비하여
And when he was in affliction , he besought the Lord his God , and humbled himself greatly before the God of his fathers ,
13. 기도한고로 하나님이 그 기도를 받으시며 그 간구를 들으시사 저로 예루살렘에 돌아와서 다시 왕위에 거하게 하시매 므낫세가 그제야 여호와께서 하나님이신 줄을 알았더라
And prayed unto him: and he was intreated of him, and heard his supplication , and brought him again to Jerusalem into his kingdom . Then Manasseh knew that the Lord he was God .
14. 그 후에 다윗 성 밖 기혼 서편 골짜기 안에 외성을 쌓되 생선문 어귀까지 이르러 오벨을 둘러 심히 높이 쌓고 또 유다 모든 견고한 성읍에 군대 장관을 두며
Now after this he built a wall without the city of David , on the west side of Gihon , in the valley , even to the entering in at the fish gate , and compassed about Ophel , and raised it up a very great height , and put captains of war in all the fenced cities of Judah .
15. 이방 신들과 여호와의 전의 우상을 제하며 여호와의 전을 건축한 산에와 예루살렘에 쌓은 모든 단을 다 성 밖에 던지고
And he took away the strange gods , and the idol out of the house of the Lord , and all the altars that he had built in the mount of the house of the Lord , and in Jerusalem , and cast them out of the city .
16. 여호와의 단을 중수하고 화목제와 감사제를 그 단 위에 드리고 유다를 명하여 이스라엘 하나님 여호와를 섬기라 하매
And he repaired the altar of the Lord , and sacrificed thereon peace offerings and thank offerings , and commanded Judah to serve the Lord God of Israel .
17. 백성이 그 하나님 여호와께만 제사를 드렸으나 오히려 산당에서 제사를 드렸더라
Nevertheless the people did sacrifice still in the high places , yet unto the Lord their God only.
18. 므낫세의 남은 사적과 그 하나님께 기도한 말씀과 선견자가 이스라엘 하나님 여호와의 이름을 받들고 권한 말씀이 모두 이스라엘 열왕의 행장에 기록되었고
Now the rest of the acts of Manasseh , and his prayer unto his God , and the words of the seers that spake to him in the name of the Lord God of Israel , behold, they are written in the book of the kings of Israel .
19. 또 그 기도와 그 기도를 들으신 것과 그 모든 죄와 건과와 겸비하기 전에 산당을 세운 곳과 아세라 목상과 우상을 세운 곳들이 다 호새의 사기에 기록되니라
His prayer also, and how God was intreated of him, and all his sin , and his trespass , and the places wherein he built high places , and set up groves and graven images , before he was humbled : behold, they are written among the sayings of the seers .
20. 므낫세가 그 열조와 함께 자매 그 궁에 장사하고 그 아들 아몬이 대신하여 왕이 되니라
So Manasseh slept with his fathers , and they buried him in his own house : and Amon his son reigned in his stead.
21. 아몬이 위에 나아갈 때에 나이 이십이 세라 예루살렘에서 이 년을 치리하며
Amon was two and twenty years old when he began to reign , and reigned two years in Jerusalem .
22. 그 부친 므낫세의 행함 같이 여호와 보시기에 악을 행하여 그 부친 므낫세가 만든 아로새긴 모든 우상에게 제사하여 섬겼으며
But he did that which was evil in the sight of the Lord , as did Manasseh his father : for Amon sacrificed unto all the carved images which Manasseh his father had made , and served them;
23. 이 아몬이 그 부친 므낫세의 스스로 겸비함 같이 여호와 앞에서 스스로 겸비치 아니하고 더욱 범죄하더니
And humbled not himself before the Lord , as Manasseh his father had humbled himself; but Amon trespassed more and more .
24. 그 신복이 반역하여 왕을 궁중에서 죽이매
And his servants conspired against him, and slew him in his own house .
25. 국민이 아몬 왕을 반역한 사람들을 다 죽이고 그 아들 요시야로 대신하여 왕을 삼으니라
But the people of the land slew all them that had conspired against king Amon ; and the people of the land made Josiah his son king in his stead.
■ 주석 보기
【대하33:1 JFB】대하33:1-10. Manasseh's Wicked Reign.
1, 2. Manasseh … did that which was evil in the sight of the Lord—(See on 왕하21:1-16).
【대하33:1 CWC】[MANASSEH TO THE CAPTIVITY]
1. Manasseh and Amon, c. 33.
The history of the first-named is divided into three parts: (1) the outline of his character and reign down to the crisis of his punishment (vv. 1-10); (2) his affliction and repentance in Babylon (vv. 11-13); (3) his later career and death (vv. 14-20). The first part was considered in Kings. For the reference to "groves" and "the host of heaven," compare 신16:21 and 17:3. It was in such groves, and on the high hills, and under the trees, that the heathen were guilty of their idolatrous practices. As a comment on verse six turn to 신18:9, etc. Verse seven is a forerunner of what we read of the Antichrist in Daniel 7-9. Matt. 24, 2 Thess. 2, Rev. 13, etc.
God is merciful and long-suffering, but without avail (v. 10). The Assyrian king was Esarhaddon, son and successor to Sennacherib. "Among thorns" may mean that Manasseh was hiding in such a thicket, but some version have another Hebrew expression translated "among the living," as intended to show only that he was taken alive. His condition was humiliating indeed, hands manacled and ankles fastened together with rings and a bar.
Observe the process of his repentance -- affliction, supplication, humility, mercy, spiritual apprehension, restoration, reformation, zeal, prosperity, (vv. 12-16). Here is a good outline for an expository discourse. It was some political motive that induced the Assyrian to restore him to his kingdom, perhaps to use him as an ally against Egypt, "but God overruled the measure for higher purposes."
The story of Amon calls for no comment.
2. Josiah, cc. 34, 35.
The first ten years of this reign (vv. 1-7) are distinguished by a reformation and revival more thorough than that of Manasseh, and suggesting the one under Hezekiah. The exact chronological order is not followed but the great facts are the same as in Kings. That a king of Judah should have such influence among the tribes of Israel, is explained by the fact that the captivity of the latter had taken place, and the remnant remaining in the land kept in touch with Judah as their protector (v. 6). "Mattocks" has been translated "deserts" and may mean the deserted localities or suburbs of these tribes.
The remainder of this chapter has been alluded to sufficiently in Kings.
The first half of 35 is the account of the great passover, the origin of which was treated in Exodus 12, but a few features call for attention here. For example, "the holy place" in this case, (v. 5), means the court of the priests where the animals for sacrifice were slain, and the people were admitted according to their families, several households at a time. The Levites stood in rows from the slaughtering places to the altar, passing the blood and fat from one to another of the officiating priests. -- Bible Commentary. The Levites, both here and at Hezekiah's passover, did more than the law, strictly interpreted, authorized them to do, but the peculiar conditions in each case justified the liberty. The singers (v. 15) were chanting Psalms 113-118, and doubtless repeating them over and over as each group entered the holy place. The comparison with Samuel's passover (v. 18) suggests that of Hezekiah's, and Solomon's (30:26), the distinction being found in the terms on which the comparisons are based. One perhaps on the grandeur of the ceremonies, and the other on the ardor of the people.
In the story of Josiah's death (vv. 20-27), we repeat what was said in Kings. Egypt and Assyria are rivals for world power, and Palestine is the buffer between them. Judah is Assyria's vassal, and it is Josiah's duty to oppose her enemy's advances. The "valley of Megiddo" is identical with the plain of Esdraelon of which we shall hear later. Necho's reference to God's command (v. 21) may not mean Jehovah, but some false god of Egypt, and yet verse 22 raises a doubt about it. For this reason, some think Jeremiah, who was a contemporaneous prophet in Judah, may have communicated such a revelation to the Egyptian king. If so, it adds a new cause for Josiah's death, for if the prophet revealed it to Necho, he would hardly have kept it a secret from Josiah.
Jeremiah's lamentation is not recorded (v. 25) except as it may be found unidentified in his book of Lamentations. The event is thought to be again referred to in 슥12:11.
3. Jehoahaz, c. 36:1-4.
This was the popular choice to succeed Josiah, but being his younger son, there was a question of its legitimacy, which may explain, in part, his removal by the king of Egypt and the substitution of his older brother. His reign was short, and as we learn from 왕하23:32, it was also wicked.
4. Jehoiakim, vv. 5-8.
His brother was no improvement (compare 렘22:13-19). At first the vassal of Egypt, he subsequently sustained the same relationship to Babylon, which had now become the head of the Assyrian empire, and had finally driven the Egyptians out of Asia. Rebelling against Babylon later on, the latter punished him (vv. 6, 7). Daniel was taken captive at this time (단1:1-6). Jehoiakim himself was not taken prisoner however, although that seems to have been Nebuchadnezzar's original intention. (Compare with verse six, 왕하24:2-7}, Jeremiah as above, and al아36:30.)
5. Jehoiachin, vv. 9, 10.
This king is "Coniah" and "Jeconiah" in Jeremiah (cc. 22, 23), and according to 왕하24:8, was eighteen years old instead of eight when he began to reign. This age seems corroborated by what our lesson says of him (v. 9). Compare also 겔19:1-9. "When the year was expired" (v. 10), means when the spring had come, and its opportunity for military campaigning.
6. Zedekiah, vv. 11-21
As we know from Kings, Zedekiah was not the brother, but the uncle of his predecessor, but called the first-named in accordance with the Hebrew latitude in speaking of family relationships. Note the distinction given a prophet of God, implying both inspiration and authority (v. 12). Note carefully verse 21. We learnt in the Pentateuch that every seventh year in Israel was to be a sacred rest unto the Lord, the land itself was to lie fallow. But the greed of the people had disregarded this law, and now they were to pay the penalty as per 레26:33-35- Judah, providentially, was not colonized by other peoples, as was Israel, so that at the close of seventy years there might be a return (렘25:12, 13).
This book concludes with an account of that return (vv. 22, 23), showing, in so far, that it was written after that event. The story of the return comes before us in detail in Ezra.
【대하33:1 MHCC】We have seen Manasseh's wickedness; here we have his repentance, and a memorable instance it is of the riches of God's pardoning mercy, and the power of his renewing grace. Deprived of his liberty, separated from his evil counsellors and companions, without any prospect but of ending his days in a wretched prison, Manasseh thought upon what had passed; he began to cry for mercy and deliverance. He confessed his sins, condemned himself, was humbled before God, loathing himself as a monster of impiety and wickedness. Yet he hoped to be pardoned through the abundant mercy of the Lord. Then Manasseh knew that Jehovah was God, able to deliver. He knew him as a God of salvation; he learned to fear, trust in, love, and obey him. From this time he bore a new character, and walked in newness of life. Who can tell what tortures of conscience, what pangs of grief, what fears of wrath, what agonizing remorse he endured, when he looked back on his many years of apostacy and rebellion against God; on his having led thousands into sin and perdition; and on his blood-guiltiness in the persecution of a number of God's children? And who can complain that the way of heaven is blocked up, when he sees such a sinner enter? Say the worst against thyself, here is one as bad who finds the way to repentance. Deny not to thyself that which God hath not denied to thee; it is not thy sin, but thy impenitence, that bars heaven against thee. (2Ch 33:21-25)
【대하33:11 JFB】대하33:11-19. He Is Carried unto Babylon, Where He Humbles Himself before God, and Is Restored to His Kingdom.
11. the captains of the host of the king of Assyria—This king was Esar-haddon. After having devoted the first years of his reign to the consolidation of his government at home, he turned his attention to repair the loss of the tributary provinces west of the Euphrates, which, on the disaster and death of Sennacherib, had taken the opportunity of shaking off the Assyrian yoke. Having overrun Palestine and removed the remnant that were left in the kingdom of Israel, he despatched his generals, the chief of whom was Tartan (사20:1), with a portion of his army for the reduction of Judah also. In a successful attack upon Jerusalem, they took multitudes of captives, and got a great prize, including the king himself, among the prisoners.
took Manasseh among the thorns—This may mean, as is commonly supposed, that he had hid himself among a thicket of briers and brambles. We know that the Hebrews sometimes took refuge from their enemies in thickets (삼상13:6). But, instead of the Hebrew, Bacochim, "among the thorns", some versions read Bechayim, "among the living", and so the passage would be "took him alive."
bound him with fetters, and carried him to Babylon—The Hebrew word rendered "fetters" denotes properly two chains of brass. The humiliating state in which Manasseh appeared before the Assyrian monarch may be judged of by a picture on a tablet in the Khorsabad palace, representing prisoners led bound into the king's presence. "The captives represented appear to be inhabitants of Palestine. Behind the prisoners stand four persons with inscriptions on the lower part of their tunics; the first two are bearded, and seem to be accusers; the remaining two are nearly defaced; but behind the last appears the eunuch, whose office it seems to be to usher into the presence of the king those who are permitted to appear before him. He is followed by another person of the same race as those under punishment; his hands are manacled, and on his ankles are strong rings fastened together by a heavy bar" [Nineveh and Its Palaces]. No name is given, and, therefore, no conclusion can be drawn that the figure represents Manasseh. But the people appear to be Hebrews, and this pictorial scene will enable us to imagine the manner in which the royal captive from Judah was received in the court of Babylon. Esar-haddon had established his residence there; for though from the many revolts that followed the death of his father, he succeeded at first only to the throne of Assyria, yet having some time previous to his conquest of Judah, recovered possession of Babylon, this enterprising king had united under his sway the two empires of Babylon and Chaldea and transferred the seat of his government to Babylon.
【대하33:12 JFB】12, 13. when he was in affliction, he besought the Lord his God—In the solitude of exile or imprisonment, Manasseh had leisure for reflection. The calamities forced upon him a review of his past life, under a conviction that the miseries of his dethronement and captive condition were owing to his awful and unprecedented apostasy (대하33:7) from the God of his fathers. He humbled himself, repented, and prayed for an opportunity of bringing forth the fruits of repentance. His prayer was heard; for his conqueror not only released him, but, after two years' exile, restored him, with honor and the full exercise of royal power, to a tributary and dependent kingdom. Some political motive, doubtless, prompted the Assyrian king to restore Manasseh, and that was most probably to have the kingdom of Judah as a barrier between Egypt and his Assyrian dominions. But God overruled this measure for higher purposes. Manasseh now showed himself, by the influence of sanctified affliction, a new and better man. He made a complete reversal of his former policy, by not only destroying all the idolatrous statues and altars he had formerly erected in Jerusalem, but displaying the most ardent zeal in restoring and encouraging the worship of God.
【대하33:14 JFB】14. he built a wall without the city … on the west side of Gihon … even to the entering in at the fish gate—"The well-ascertained position of the fish gate, shows that the valley of Gihon could be no other than that leading northwest of Damascus gate, and gently descending southward, uniting with the Tyropœon at the northeast corner of Mount Zion, where the latter turns at right angles and runs towards Siloam. The wall thus built by Manasseh on the west side of the valley of Gihon, would extend from the vicinity of the northeast corner of the wall of Zion in a northerly direction, until it crossed over the valley to form a junction with the outer wall at the trench of Antonia, precisely in the quarter where the temple would be most easily assailed" [Barclay].
【대하33:17 JFB】17. the people did sacrifice still in the high places, yet unto the Lord their God only—Here it appears that the worship on high places, though it originated in a great measure from the practice of heathenism, and too often led to it, did not necessarily imply idolatry.
【대하33:20 JFB】대하33:20-25. He Dies and Amon Succeeds Him.
20, 21. Manasseh slept with his fathers … Amon began to reign—(See on 왕하21:19).
【대하33:21 MHCC】Amon's father did ill, but he did worse. Whatever warnings or convictions he had, he never humbled himself. He was soon cut off in his sins, and made a warning for all men not to abuse the example of God's patience and mercy to Manasseh, as an encouragement to continue in sin. May God help us to be honest to ourselves, and to think aright respecting our own character, before death fixes us in an unchangeable state.
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