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■ 역대하 36장
1. 국민이 요시야의 아들 여호아하스를 세워 그 부친을 대신하여 예루살렘에서 왕을 삼으니
Then the people of the land took Jehoahaz the son of Josiah , and made him king in his father’s stead in Jerusalem .
2. 여호아하스가 위에 나아갈 때에 나이 이십삼 세더라 저가 예루살렘에서 치리한지 석 달에
Jehoahaz was twenty and three years old when he began to reign , and he reigned three months in Jerusalem .
3. 애굽 왕이 예루살렘에서 그 위를 폐하고 또 그 나라로 은 일백 달란트와 금 한 달란트를 벌금으로 내게 하며
And the king of Egypt put him down at Jerusalem , and condemned the land in an hundred talents of silver and a talent of gold .
4. 애굽 왕 느고가 또 그 형제 엘리아김을 세워 유다와 예루살렘 왕을 삼고 그 이름을 고쳐 여호야김이라 하고 그 형제 여호아하스를 애굽으로 잡아갔더라
And the king of Egypt made Eliakim his brother king over Judah and Jerusalem , and turned his name to Jehoiakim . And Necho took Jehoahaz his brother , and carried him to Egypt .
5. 여호야김이 위에 나아갈 때에 나이 이십오 세라 예루살렘에서 십일 년을 치리하며 그 하나님 여호와 보시기에 악을 행하였더라
Jehoiakim was twenty and five years old when he began to reign , and he reigned eleven years in Jerusalem : and he did that which was evil in the sight of the Lord his God .
6. 바벨론 왕 느브갓네살이 올라와서 치고 저를 쇠사슬로 결박하여 바벨론으로 잡아가고
Against him came up Nebuchadnezzar king of Babylon , and bound him in fetters , to carry him to Babylon .
7. 느브갓네살이 또 여호와의 전 기구들을 바벨론으로 가져다가 바벨론에 있는 자기 신당에 두었더라
Nebuchadnezzar also carried of the vessels of the house of the Lord to Babylon , and put them in his temple at Babylon .
8. 여호야김의 남은 사적과 그 행한 모든 가증한 일과 그 심술이 이스라엘과 유다 열왕기에 기록되니라 그 아들 여호야긴이 대신하여 왕이 되니라
Now the rest of the acts of Jehoiakim , and his abominations which he did , and that which was found in him, behold, they are written in the book of the kings of Israel and Judah : and Jehoiachin his son reigned in his stead.
9. 여호야긴이 위에 나아갈 때에 나이 팔 세라 예루살렘에서 석 달 열흘을 치리하며 여호와 보시기에 악을 행하였더라
Jehoiachin was eight years old when he began to reign , and he reigned three months and ten days in Jerusalem : and he did that which was evil in the sight of the Lord .
10. 세초에 느브갓네살이 보내어 여호야긴을 바벨론으로 잡아가고 여호와의 전의 귀한 기구도 함께 가져가고 그 아자비 시드기야를 세워 유다와 예루살렘 왕을 삼았더라
And when the year was expired , king Nebuchadnezzar sent , and brought him to Babylon , with the goodly vessels of the house of the Lord , and made Zedekiah his brother king over Judah and Jerusalem .
11. 시드기야가 위에 나아갈 때에 나이 이십일 세라 예루살렘에서 십일 년을 치리하며
Zedekiah was one and twenty years old when he began to reign , and reigned eleven years in Jerusalem .
12. 그 하나님 여호와 보시기에 악을 행하고 선지자 예레미야가 여호와의 말씀으로 일러도 그의 앞에서 겸비치 아니하였으며
And he did that which was evil in the sight of the Lord his God , and humbled not himself before Jeremiah the prophet speaking from the mouth of the Lord .
13. 느브갓네살 왕이 저로 그 하나님을 가리켜 맹세케 하였으나 저가 배반하고 목을 곧게 하며 마음을 강퍅케하여 이스라엘 하나님 여호와께로 돌아오지 아니하였고
And he also rebelled against king Nebuchadnezzar , who had made him swear by God : but he stiffened his neck , and hardened his heart from turning unto the Lord God of Israel .
14. 제사장의 어른들과 백성도 크게 범죄하여 이방 모든 가증한 일을 본받아서 여호와께서 예루살렘에 거룩하게 두신 그 전을 더럽게 하였으며
Moreover all the chief of the priests , and the people , transgressed very much after all the abominations of the heathen ; and polluted the house of the Lord which he had hallowed in Jerusalem .
15. 그 열조의 하나님 여호와께서 그 백성과 그 거하시는 곳을 아끼사 부지런히 그 사자들을 그 백성에게 보내어 이르셨으나
And the Lord God of their fathers sent to them by his messengers , rising up betimes , and sending ; because he had compassion on his people , and on his dwelling place :
16. 그 백성이 하나님의 사자를 비웃고 말씀을 멸시하며 그 선지자를 욕하여 여호와의 진노로 그 백성에게 미쳐서 만회할 수 없게 하였으므로
But they mocked the messengers of God , and despised his words , and misused his prophets , until the wrath of the Lord arose against his people , till there was no remedy .
17. 하나님이 갈대아 왕의 손에 저희를 다 붙이시매 저가 와서 그 성전에서 칼로 청년을 죽이며 청년 남녀와 노인과 백발노옹을 긍휼히 여기지 아니하였으며
Therefore he brought upon them the king of the Chaldees , who slew their young men with the sword in the house of their sanctuary , and had no compassion upon young man or maiden , old man , or him that stooped for age : he gave them all into his hand .
18. 또 하나님의 전의 대소 기명들과 여호와의 전의 보물과 왕과 방백들의 보물을 다 바벨론으로 가져가고
And all the vessels of the house of God , great and small , and the treasures of the house of the Lord , and the treasures of the king , and of his princes ; all these he brought to Babylon .
19. 또 하나님의 전을 불사르며 예루살렘 성을 헐며 그 모든 궁실을 불사르며 그 모든 귀한 기명을 훼파하고
And they burnt the house of God , and brake down the wall of Jerusalem , and burnt all the palaces thereof with fire , and destroyed all the goodly vessels thereof.
20. 무릇 칼에서 벗어난 자를 저가 바벨론으로 사로잡아 가매 무리가 거기서 갈대아 왕과 그 자손의 노예가 되어 바사국이 주재할 때까지 이르니라
And them that had escaped from the sword carried he away to Babylon ; where they were servants to him and his sons until the reign of the kingdom of Persia :
21. 이에 토지가 황무하여 안식년을 누림 같이 안식하여 칠십 년을 지내었으니 여호와께서 예레미야의 입으로 하신 말씀이 응하였더라
To fulfil the word of the Lord by the mouth of Jeremiah , until the land had enjoyed her sabbaths : for as long as she lay desolate she kept sabbath , to fulfil threescore and ten years .
22. 바사 왕 고레스 원년에 여호와께서 예레미야의 입으로 하신 말씀을 응하게 하시려고 바사 왕 고레스의 마음을 감동시키시매 저가 온 나라에 공포도 하고 조서도 내려 가로되
Now in the first year of Cyrus king of Persia , that the word of the Lord spoken by the mouth of Jeremiah might be accomplished , the Lord stirred up the spirit of Cyrus king of Persia , that he made a proclamation throughout all his kingdom , and put it also in writing , saying ,
23. 바사 왕 고레스는 말하노니 하늘의 신 여호와께서 세상 만국으로 내게 주셨고 나를 명하여 유다 예루살렘에 전을 건축하라 하셨나니 너희 중에 무릇 그 백성 된 자는 다 올라갈지어다 너희 하나님 여호와께서 함께하시기를 원하노라 하였더라
Thus saith Cyrus king of Persia , All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem , which is in Judah . Who is there among you of all his people ? The Lord his God be with him, and let him go up .
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【대하36:1 JFB】대하36:1-4. Jehoahaz, Succeeding, Is Deposed by Pharaoh.
1. the people of the land took Jehoahaz—Immediately after Josiah's overthrow and death, the people raised to the throne Shallum (대상3:15), afterwards called Jehoahaz, in preference to his older brother Eliakim, from whom they expected little good. Jehoahaz is said (왕하23:30) to have received at Jerusalem the royal anointing—a ceremony not usually deemed necessary, in circumstances of regular and undisputed succession. But, in the case of Jehoahaz, it seems to have been resorted to in order to impart greater validity to the act of popular election; and, it may be, to render it less likely to be disturbed by Necho, who, like all Egyptians, would associate the idea of sanctity with the regal anointing. He was the youngest son of Josiah, but the popular favorite, probably on account of his martial spirit (겔19:3) and determined opposition to the aggressive views of Egypt. At his accession the land was free from idolatry; but this prince, instead of following the footsteps of his excellent father, adopted the criminal policy of his apostatizing predecessors. Through his influence, directly or indirectly used, idolatry rapidly increased (see 왕하23:32).
【대하36:1 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.
【대하36:1 MHCC】The ruin of Judah and Jerusalem came on by degrees. The methods God takes to call back sinners by his word, by ministers, by conscience, by providences, are all instances of his compassion toward them, and his unwillingness that any should perish. See here what woful havoc sin makes, and, as we value the comfort and continuance of our earthly blessings, let us keep that worm from the root of them. They had many times ploughed and sowed their land in the seventh year, when it should have rested, and now it lay unploughed and unsown for ten times seven years. God will be no loser in his glory at last, by the disobedience of men. If they refused to let the land rest, God would make it rest. What place, O God, shall thy justice spare, if Jerusalem has perished? If that delight of thine were cut off for wickedness, let us not be high-minded, but fear.
【대하36:2 JFB】2. he reigned three months in Jerusalem—His possession of sovereign power was of but very brief duration; for Necho determined to follow up the advantage he had gained in Judah; and, deeming it expedient to have a king of his own nomination on the throne of that country, he deposed the popularly elected monarch and placed his brother Eliakim or Jehoiakim on the throne, whom he anticipated to be a mere obsequious vassal. The course of events seems to have been this: on receiving intelligence after the battle of the accession of Jehoahaz to the throne, and perhaps also in consequence of the complaint which Eliakim brought before him in regard to this matter, Necho set out with a part of his forces to Jerusalem, while the remainder of his troops pursued their way at leisure towards Riblah, laid a tribute on the country, raised Eliakim (Jehoiakim) as his vassal to the throne, and on his departure brought Jehoahaz captive with him to Riblah. The old expositors mostly assumed that Necho, after the battle of Megiddo, marched directly against Carchemish, and then on his return came to Jerusalem. The improbability, indeed the impossibility, of his doing so appears from this: Carchemish was from four hundred to five hundred miles from Megiddo, so that within "three months" an army could not possibly make its way thither, conquer the fenced city of Carchemish, and then march back a still greater distance to Jerusalem, and take that city [Keil].
【대하36:3 JFB】3. an hundred talents of silver—£3418 15s.
and a talent of gold—£5475; total amount of tribute, £8893 15s.
【대하36:4 JFB】4. carried him—Jehoahaz.
to Egypt—There he died (렘22:10-12).
【대하36:5 JFB】대하36:5-8. Jehoiakim, Reigning Ill, Is Carried into Babylon.
5. Jehoiakim … did that which was evil in the sight of the Lord—He followed the course of his idolatrous predecessors; and the people, to a great extent, disinclined to the reforming policy of his father, eagerly availed themselves of the vicious license which his lax administration restored. His character is portrayed with a masterly hand in the prophecy of Jeremiah (렘22:13-19). As the deputy of the king of Egypt, he departed further than his predecessor from the principles of Josiah's government; and, in trying to meet the insatiable cupidity of his master by grinding exactions from his subjects, he recklessly plunged into all evil.
【대하36:6 JFB】6. Against him came up Nebuchadnezzar king of Babylon—This refers to the first expedition of Nebuchadnezzar against Palestine, in the lifetime of his father Nabopolassar, who, being old and infirm, adopted his son as joint sovereign and despatched him, with the command of his army, against the Egyptian invaders of his empire. Nebuchadnezzar defeated them at Carchemish, drove them out of Asia, and reduced all the provinces west of the Euphrates to obedience—among the rest the kingdom of Jehoiakim, who became a vassal of the Assyrian empire (왕하24:1). Jehoiakim at the end of three years threw off the yoke, being probably instigated to revolt by the solicitations of the king of Egypt, who planned a new expedition against Carchemish. But he was completely vanquished by the Babylonian king, who stripped him of all his possessions between the Euphrates and the Nile (왕하24:7). Then marching against the Egyptian's ally in Judah, he took Jerusalem, carried away a portion of the sacred vessels of the temple, perhaps in lieu of the unpaid tribute, and deposited them in the temple of his god, Belus, at Babylon (단1:2; 5:2). Though Jehoiakim had been taken prisoner (and it was designed at first to transport him in chains to Babylon), he was allowed to remain in his tributary kingdom. But having given not long after some new offense, Jerusalem was besieged by a host of Assyrian dependents. In a sally against them Jehoiakim was killed (see on 왕하24:2-7; also 렘22:18, 19; 36:30).
【대하36:9 JFB】9, 10. Jehoiachin was eight years old—called also Jeconiah or Coniah (렘22:24)—"eight" should have been "eighteen," as appears from 왕하24:8, and also from the full development of his ungodly principles and habits (see 겔19:5-7). His reign being of so short duration cannot be considered at variance with the prophetic denunciation against his father (렘36:30). But his appointment by the people gave umbrage to Nebuchadnezzar, who, "when the year was expired" (대하36:10)—that is, in the spring when campaigns usually began—came in person against Jerusalem, captured the city, and sent Jehoiachin in chains to Babylon, removing at the same time all the nobles and most skilful artisans, and pillaging all the remaining treasures both of the temple and palace (see on 왕하24:8-17).
【대하36:11 JFB】대하36:11-21. Zedekiah's Reign.
11. Zedekiah—Nebuchadnezzar appointed him. His name, originally Mattaniah, was, according to the custom of Oriental conquerors, changed into Zedekiah. Though the son of Josiah (대상3:15; 렘1:2, 3; 37:1), he is called the brother of Jehoiachin (대하36:10), that is, according to the latitude of Hebrew style in words expressing affinity, his relative or kinsman (see 왕하24:18; 25:1-21).
【대하36:13 JFB】13. who had made him swear by God—Zedekiah received his crown on the express condition of taking a solemn oath of fealty to the king of Babylon (겔17:13); so that his revolt by joining in a league with Pharaoh-hophra, king of Egypt, involved the crime of perjury. His own pride and obdurate impiety, the incurable idolatry of the nation, and their reckless disregard of prophetic warnings, brought down on his already sadly reduced kingdom the long threatened judgments of God. Nebuchadnezzar, the executioner of the divine vengeance, commenced a third siege of Jerusalem, which, after holding out for a year and a half, was taken in the eleventh year of the reign of Zedekiah. It resulted in the burning of the temple, with, most probably, the ark, and in the overthrow of the kingdom of Judah (see on 왕하25:1-7; 겔12:13; 겔17:16).
【대하36:21 JFB】21. until the land had enjoyed her sabbaths—The return of every seventh was to be held as a sabbatic year, a season of rest to all classes, even to the land itself, which was to be fallow. This divine institution, however, was neglected—how soon and how long, appears from the prophecy of Moses (see on 레26:34), and of Jeremiah in this passage (see 렘25:9-12), which told that for divine retribution it was now to remain desolate seventy years. As the Assyrian conquerors usually colonized their conquered provinces, so remarkable a deviation in Palestine from their customary policy must be ascribed to the overruling providence of God.
【대하36:22 JFB】대하36:22, 23. Cyrus' Proclamation.
22. the Lord stirred up the spirit of Cyrus—(See on 스1:1-3).
【대하36:22 MHCC】God had promised the restoring of the captives, and the rebuilding of Jerusalem, at the end of seventy years; and that time to favour Zion, that set time, came at last. Though God's church be cast down, it is not cast off; though his people be corrected, they are not abandoned; though thrown into the furnace, they are not lost there, nor left there any longer than till the dross be separated. Though God contend long, he will not contend always. Before we close the books of the Chronicles, which contain a faithful register of events, think what desolation sin introduced into the world, nay, even into the church of God. Let us tremble at what is here recorded, while in the character of some few gracious souls, we discover that the Lord left not himself without witness. And when we have looked at this faithful portrait of man by nature, let us contrast with it that same nature, when recovered by Almighty grace, through the justifying and soul-adorning righteousness of Christ our Saviour.
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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.