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■ 이사야 11장
1. 이새의 줄기에서 한 싹이 나며 그 뿌리에서 한 가지가 나서 결실할 것이요
And there shall come forth a rod out of the stem of Jesse , and a Branch shall grow out of his roots :
2. 여호와의 신 곧 지혜와 총명의 신이요 모략과 재능의 신이요 지식과 여호와를 경외하는 신이 그 위에 강림하시리니
And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding , the spirit of counsel and might , the spirit of knowledge and of the fear of the Lord ;
3. 그가 여호와를 경외함으로 즐거움을 삼을 것이며 그 눈에 보이는 대로 심판치 아니하며 귀에 들리는 대로 판단치 아니하며
And shall make him of quick understanding in the fear of the Lord : and he shall not judge after the sight of his eyes , neither reprove after the hearing of his ears :
4. 공의로 빈핍한 자를 심판하며 정직으로 세상의 겸손한 자를 판단할 것이며 그 입의 막대기로 세상을 치며 입술의 기운으로 악인을 죽일 것이며
But with righteousness shall he judge the poor , and reprove with equity for the meek of the earth : and he shall smite the earth with the rod of his mouth , and with the breath of his lips shall he slay the wicked .
5. 공의로 그 허리띠를 삼으며 성실로 몸의 띠를 삼으리라
And righteousness shall be the girdle of his loins , and faithfulness the girdle of his reins .
6. 그 때에 이리가 어린 양과 함께 거하며 표범이 어린 염소와 함께 누우며 송아지와 어린 사자와 살찐 짐승이 함께 있어 어린 아이에게 끌리며
The wolf also shall dwell with the lamb , and the leopard shall lie down with the kid ; and the calf and the young lion and the fatling together ; and a little child shall lead them.
7. 암소와 곰이 함께 먹으며 그것들의 새끼가 함께 엎드리며 사자가 소처럼 풀을 먹을 것이며
And the cow and the bear shall feed ; their young ones shall lie down together : and the lion shall eat straw like the ox .
8. 젖먹는 아이가 독사의 구멍에서 장난하며 젖뗀 어린 아이가 독사의 굴에 손을 넣을 것이라
And the sucking child shall play on the hole of the asp , and the weaned child shall put his hand on the cockatrice’ den .
9. 나의 거룩한 산 모든 곳에서 해됨도 없고 상함도 없을 것이니 이는 물이 바다를 덮음 같이 여호와를 아는 지식이 세상에 충만할 것임이니라
They shall not hurt nor destroy in all my holy mountain : for the earth shall be full of the knowledge of the Lord , as the waters cover the sea .
10. 그 날에 이새의 뿌리에서 한 싹이 나서 만민의 기호로 설 것이요 열방이 그에게로 돌아오리니 그 거한 곳이 영화로우리라
And in that day there shall be a root of Jesse , which shall stand for an ensign of the people ; to it shall the Gentiles seek : and his rest shall be glorious .
11. 그 날에 주께서 다시 손을 펴사 그 남은 백성을 앗수르와 애굽과 바드로스와 구스와 엘람과 시날과 하맛과 바다 섬들에서 돌아오게 하실 것이라
And it shall come to pass in that day , that the Lord shall set his hand again the second time to recover the remnant of his people , which shall be left , from Assyria , and from Egypt , and from Pathros , and from Cush , and from Elam , and from Shinar , and from Hamath , and from the islands of the sea .
12. 여호와께서 열방을 향하여 기호를 세우시고 이스라엘의 쫓긴 자를 모으시며 땅 사방에서 유다의 이산한 자를 모으시리니
And he shall set up an ensign for the nations , and shall assemble the outcasts of Israel , and gather together the dispersed of Judah from the four corners of the earth .
13. 에브라임의 투기는 없어지고 유다를 괴롭게 하던 자는 끊어지며 에브라임은 유다를 투기하지 아니하며 유다는 에브라임을 괴롭게 하지 아니할 것이요
The envy also of Ephraim shall depart , and the adversaries of Judah shall be cut off : Ephraim shall not envy Judah , and Judah shall not vex Ephraim .
14. 그들이 서으로 블레셋 사람의 어깨에 날아 앉고 함께 동방 백성을 노략하며 에돔과 모압에 손을 대며 암몬 자손을 자기에게 복종시키리라
But they shall fly upon the shoulders of the Philistines toward the west ; they shall spoil them of the east together : they shall lay their hand upon Edom and Moab ; and the children of Ammon shall obey them.
15. 여호와께서 애굽 해고를 말리우시고 손을 유브라데 하수 위에 흔들어 뜨거운 바람을 일으켜서 그 하수를 쳐서 일곱 갈래로 나눠 신 신고 건너가게 하실 것이라
And the Lord shall utterly destroy the tongue of the Egyptian sea ; and with his mighty wind shall he shake his hand over the river , and shall smite it in the seven streams , and make men go over dryshod .
16. 그의 남아 있는 백성을 위하여 앗수르에서부터 돌아오는 대로가 있게 하시되 이스라엘이 애굽 땅에서 나오던 날과 같게 하시리라
And there shall be an highway for the remnant of his people , which shall be left , from Assyria ; like as it was to Israel in the day that he came up out of the land of Egypt .
■ 주석 보기
【사11:1 JFB】사11:1-16.
From the local and temporary national deliverance the prophet passes by the law of suggestion in an easy transition to the end of all prophecy—the everlasting deliverance under Messiah's reign, not merely His first coming, but chiefly His second coming. The language and illustrations are still drawn from the temporary national subject, with which he began, but the glories described pertain to Messiah's reign. Hezekiah cannot, as some think, be the subject; for he was already come, whereas the "stem of Jesse" was yet future ("shall come") (compare 미4:11, &c.; 5:1, 2; 렘23:5, 6; 33:15, 16; 롬15:12).
1. rod—When the proud "boughs" of "Lebanon" (사10:33, 34, the Assyrians) are lopped, and the vast "forests cut down" amidst all this rage, a seemingly humble rod shall come out of Jesse (Messiah), who shall retrieve the injuries done by the Assyrian "rod" to Israel (사10:5, 6, 18, 19).
stem—literally, "the stump" of a tree cut close by the roots: happily expressing the depressed state of the royal house of David, owing to the hostile storm (사10:18, 19), when Messiah should arise from it, to raise it to more than its pristine glory. Lu 2:7 proves this (사53:2; compare 욥14:7, 8; see on 사8:6).
Branch—Scion. He is nevertheless also the "root" (사11:10; 계5:5; 22:16. "Root and offspring" combines both, Z전3:8; 6:12).
【사11:1 CWC】[JUDGMENT ON ASSYRIA]
The verses intervening since the last lesson apply to Israel, and are comparatively unimportant; but at verse five of chapter ten begins a discourse concerning Assyria, running continuously to the close of chapter twelve. Assyria, which has been the ally of Judah, is to become her enemy, but the chastisement she is to inflict on Judah is in the divine purpose, up to a certain point (vv. 5, 6).
Assyria's motive is not the divine glory, however, but her own aggrandizement, which leads her to go further in afflicting Judah than God intends. She cares nothing for Jehovah, and esteems the God of Jerusalem no greater than the idols of the surrounding nations which she has overcome (vv. 7-11). Therefore, her day of retribution is coming (vv. 12-19).
But the day of her retribution is that of Israel's deliverance and triumph (vv. 20-34). "Israel" is used interchangeably with Judah when the history of that people at the end of the age is in mind. And that such is the case here is evident because Israel is found trusting no longer in any Gentile nation, but in Jehovah himself (v. 20). Also the saved remnant is spoken of (vv. 20, 21). Comforting language is used (vv. 24, 25). Israel's enemy shall be miraculously overcome, as were the Midianites under the Gideon (vv. 26, 27). Thus we have another illustration of the law of double reference, and two events wide apart in point of time are spoken of as though continuous.
As strengthening the thought that the end of the age is referred to, we find the second coming of Christ indicated and blended with His first coming (11:1-5. Compare v. 4 with 살후2:8). A description of millennial conditions follows (vv. 6-9). The Gentiles are seen fellowshipping Israel (v. 10), while the latter are being gathered "from the four corners of the earth," the ten tribes and the two once more united in a single kingdom (vv. 11-13). The section closes with a song of rejoicing which will be heard in Jerusalem in that day, as recorded in chapter twelve.
【사11:1 MHCC】 The peaceful character of Christ's kingdom and subjects. (사11:1-9) The conversion of the Gentiles and Jews. (사11:10-16)
사11:1-9 The Messiah is called a Rod, and a Branch. The words signify a small, tender product; a shoot, such as is easily broken off. He comes forth out of the stem of Jesse; when the royal family was cut down and almost levelled with the ground, it would sprout again. The house of David was brought very low at the time of Christ's birth. The Messiah thus gave early notice that his kingdom was not of this world. But the Holy Spirit, in all his gifts and graces, shall rest and abide upon him; he shall have the fulness of the Godhead dwelling in him, 골1:19; 2:9. Many consider that seven gifts of the Holy Spirit are here mentioned. And the doctrine of the influences of the Holy Spirit is here clearly taught. The Messiah would be just and righteous in all his government. His threatening shall be executed by the working of his Spirit according to his word. There shall be great peace and quiet under his government. The gospel changes the nature, and makes those who trampled on the meek of the earth, meek like them, and kind to them. But it shall be more fully shown in the latter days. Also Christ, the great Shepherd, shall take care of his flock, that the nature of troubles, and of death itself, shall be so changed, that they shall not do any real hurt. God's people shall be delivered, not only from evil, but from the fear of it. Who shall separate us from the love of Christ? The better we know the God of love, the more shall we be changed into the same likeness, and the better disposed to all who have any likeness to him. This knowledge shall extend as the sea, so far shall it spread. And this blessed power there have been witnesses in every age of Christianity, though its most glorious time, here foretold, is not yet arrived. Meanwhile let us aim that our example and endeavours may help to promote the honour of Christ and his kingdom of peace.
사11:10-16 When the gospel should be publicly preached, the Gentiles would seek Christ Jesus as their Lord and Saviour, and find rest of soul. When God's time is come for the deliverance of his people, mountains of opposition shall become plains before him. God can soon turn gloomy days into glorious ones. And while we expect the Lord to gather his ancient people, and bring them home to his church, also to bring in the fulness of the Gentiles, when all will be united in holy love, let us tread the highway of holiness he has made for his redeemed. Let us wait for the mercy of our Lord Jesus Christ unto eternal life, looking to him to prepare our way through death, that river which separates this world from the eternal world.
【사11:2 JFB】2. Spirit of the Lord—Jehovah. The Spirit by which the prophets spake: for Messiah was to be a Prophet (사61:1; 신18:15, 18). Seven gifts of the Holy Spirit are specified, to imply that the perfection of them was to be in Him. Compare "the seven Spirits" (계1:4), that is, the Holy Ghost in His perfect fulness: seven being the sacred number. The prophets had only a portion out of the "fulness" in the Son of God (요1:16; 3:34; 골1:19).
rest—permanently; not merely come upon Him (민11:25, 26).
wisdom—(고전1:30; 엡1:17; 골2:3).
understanding—coupled with "wisdom," being its fruit. Discernment and discrimination (마22:18; 요2:25).
counsel … might—the faculty of forming counsels, and that of executing them (사28:29). Counsellor (사9:6).
knowledge—of the deep things of God (마11:27). The knowledge of Him gives us true knowledge (엡1:17).
fear of the Lord—reverential, obedient fear. The first step towards true "knowledge" (욥28:28; 시111:10).
【사11:3 JFB】3. make him of quick understanding—literally, "quick-scented in the fear of Jehovah"; endowed with a singular sagacity in discerning the genuine principle of religious fear of God, when it lies dormant in the yet unawakened sinner (마12:20; 행10:1-48; 16:14) [Horsley]. But Maurer, "He shall delight in the fear of God." The Hebrew means "to delight in the odors" of anything (출30:38; 암5:21); "smell," that is, "delight in."
after … sight—according to mere external appearances (요7:24; 8:15; 약2:1; 삼상16:7). Herein Messiah is represented a just Judge and Ruler (신1:16, 17).
reprove—"decide," as the parallelism shows.
after … ears—by mere plausible hearsays, but by the true merits of each case (요6:64; 계2:23).
【사11:4 JFB】4. judge—see that impartial justice is done them. "Judge" may mean here "rule," as in 시67:4.
reprove—or, "argue"; "decide." But Lowth, "work conviction in."
earth—Compare with 마5:5, and 계11:15.
earth—its ungodly inhabitants, answering to "the wicked" in the parallel, and in antithesis to the "poor" and "meek," namely, in spirit, the humble pious (마5:3). It is at the same time implied that "the earth" will be extraordinarily wicked when He shall come to judge and reign. His reign shall therefore be ushered in with judgments on the apostates (시2:9-12; Lu 18:8; 계2:27).
rod of … mouth—condemning sentences which proceed from His mouth against the wicked (계1:16; 2:16; 19:15, 21).
breath of … lips—his judicial decisions (사30:28; 욥15:30; 계19:20; 20:9-12). He as the Word of God (계19:13-15) comes to strike that blow which shall decide His claim to the kingdom, previously usurped by Satan, and "the beast" to whom Satan delegates his power. It will be a day of judgment to the Gentile dispensation, as the first coming was to the Jews. Compare a type of the "rod" (민17:2-10).
【사11:5 JFB】5. righteousness … girdle—(계1:13; 19:11). The antitypical High Priest (출28:4). The girdle secures firmly the rest of the garments (벧전1:13). So "truth" gives firm consistency to the whole character (엡5:14). In 사59:17, "righteousness" is His breastplate.
【사11:6 JFB】6. wolf … lamb—Each animal is coupled with that one which is its natural prey. A fit state of things under the "Prince of Peace" (사65:25; 겔34:25; 호2:18). These may be figures for men of corresponding animal-like characters (겔22:27; 38:13; 렘5:6; 13:23; 마7:15; Lu 10:3). Still a literal change in the relations of animals to man and each other, restoring the state in Eden, is a more likely interpretation. Compare 창2:19, 20, with 시8:6-8, which describes the restoration to man, in the person of "the Son of man," of the lost dominion over the animal kingdom of which he had been designed to be the merciful vicegerent under God, for the good of his animal subjects (롬8:19-22).
【사11:7 JFB】7. feed—namely, "together"; taken from the second clause.
straw—no longer flesh and blood.
【사11:8 JFB】8. play—literally, "delight" himself in sport.
cockatrice—a fabulous serpent supposed to be hatched from the egg of a cock. The Hebrew means a kind of adder, more venomous than the asp; Bochart supposes the basilisk to be meant, which was thought to poison even with its breath.
【사11:9 JFB】9. my holy mountain—Zion, that is, Jerusalem. The seat of government and of Messiah's throne is put for the whole earth (렘3:17).
sea—As the waters find their way into every cavern of its depths, so Christianity shall pervade every recess of the earth (합2:14). As 사11:1-5 describe the personal qualities of Messiah, and 사11:6-9 the regenerating effects of His coming on creation, so 사11:10-16 the results of it in the restoration of His people, the Jews, and the conversion through them of the Gentiles.
【사11:10 JFB】10. root—rather, "shoot from the root" (compare Note, see on 사11:1; 사53:2; 계5:5; 22:16).
stand—permanently and prominently, as a banner lifted up to be the rallying point of an army or people (사5:26; 요12:32).
the people—peoples, answering to "the Gentiles" in the parallel member.
to it … seek—diligently (욥8:5). They shall give in their allegiance to the Divine King (사2:2; 60:5; Z전2:11). Horsley translates, "Of Him shall the Gentiles inquire"; namely, in a religious sense, resort as to an oracle for consultation in difficulties" (Z전14:16). Compare 롬15:12, which quotes this passage, "In Him shall the Gentiles trust."
rest—resting-place (사60:13; 시132:8, 14; 겔43:7). The sanctuary in the temple of Jerusalem was "the resting-place of the ark and of Jehovah." So the glorious Church which is to be is described under the image of an oracle to which all nations shall resort, and which shall be filled with the visible glory of God.
【사11:11 JFB】11. set … hand—take in hand the work. Therefore the coming restoration of the Jews is to be distinct from that after the Babylonish captivity, and yet to resemble it. The first restoration was literal, therefore so shall the second be; the latter, however, it is implied here, shall be much more universal than the former (사43:5-7; 49:12, 17, 18; 겔37:21; 호3:5; 암9:14, 15; 미4:6, 7; 습3:19, 20; Z전10:10; 렘23:8). As to the "remnant" destined by God to survive the judgments on the nation, compare 렘46:28.
Pathros—one of the three divisions of Egypt, Upper Egypt.
Cush—either Ethiopia, south of Egypt, now Abyssinia, or the southern parts of Arabia, along the Red Sea.
Elam—Persia, especially the southern part of it now called Susiana.
Shinar—Babylonian Mesopotamia, the plain between the Euphrates and the Tigris: in it Babel was begun (창10:10). In the Assyrian inscriptions Rawlinson distinguishes three periods: (1) The Chaldean; from 2300 B.C. to 1500, in which falls Chedorlaomer (창14:1-17), called in the cuneiform characters Kudur of Hur, or Ur of the Chaldees, and described as the conqueror of Syria. The seat of the first Chaldean empire was in the south, towards the confluence of the Tigris and Euphrates. (2) The Assyrian, down to 625 B.C. (3) The Babylonian, from 625 to 538 B.C., when Babylon was taken by the Persian Cyrus.
islands of … sea—the far western regions beyond the sea [Jerome].
【사11:12 JFB】12. In the first restoration Judah alone was restored, with perhaps some few of Israel (the ten tribes): in the future restoration both are expressly specified (겔37:16-19; 렘3:18). To Israel are ascribed the "outcasts" (masculine); to Judah the "dispersed" (feminine), as the former have been longer and more utterly castaways (though not finally) than the latter (요7:52). The masculine and feminine conjoined express the universality of the restoration.
from the four corners of the earth—Hebrew, "wings of the earth."
【사11:13 JFB】13. envy … of Ephraim … Judah—which began as early as the time (유8:1; 12:1, &c.). Joshua had sprung from, and resided among the Ephraimites (민13:9; 수19:50); the sanctuary was with them for a time (수18:1). The jealousy increased subsequently (삼하2:8, &c.; 19:41; 20:2; 3:10); and even before David's time (삼상11:8; 15:4), they had appropriated to themselves the national name Israel. It ended in disruption (왕상11:26, &c.; 왕상12:1-33; compare 왕하14:9; 시78:56-71).
adversaries of Judah—rather, "the adversaries from Judah"; those of Judah hostile to the Ephraimites [Maurer]. The parallelism "the envy of Ephraim," namely, against Judah, requires this, as also what follows; namely, "Ephraim shall not envy Judah, and Judah shall not vex Ephraim" (겔37:15, 17, 19).
【사11:14 JFB】14. With united forces they shall subdue their foes (암9:12).
fly—as a bird of prey (합1:8).
upon the shoulders—This expresses an attack made unexpectedly on one from behind. The image is the more apt, as the Hebrew for "shoulders" in 민34:11 is used also of a maritime coast ("side of the sea": Hebrew, "shoulder of the sea," Margin). They shall make a sudden victorious descent upon their borders southwest of Judea.
them of the east—Hebrew, "children of the East," the Arabs, who, always hostile, are not to be reduced under regular government, but are only to be despoiled (렘49:28, 29).
lay … hand upon—take possession of (단11:42).
Edom—south of Judah, from the Dead Sea to the Red Sea; "Moab"—east of Jordan and the Dead Sea.
Ammon—east of Judea, north of Moab, between the Arnon and Jabbok.
【사11:15 JFB】15. There shall be a second exodus, destined to eclipse even the former one from Egypt in its wonders. So the prophecies elsewhere (시68:22; 출14:22; Z전10:11). The same deliverance furnishes the imagery by which the return from Babylon is described (사48:20, 21).
destroy—literally, "devote," or "doom," that is, dry up; for what God dooms, perishes (시106:9나1:4).
tongue—the Bubastic branch of the Nile [Vitringa]; but as the Nile was not the obstruction to the exodus, it is rather the west tongue or Heroöpolite fork of the Red Sea.
with … mighty wind—such as the "strong east wind" (출14:21), by which God made a way for Israel through the Red Sea. The Hebrew for "mighty" means terrible.Maurer translates, "With the terror of His anger"; that is, His terrible anger.
in the seven streams—rather, "shall smite it (divide it by smiting) into seven (many) streams, so as to be easily crossed" [Lowth]. So Cyrus divided the river Gyndes, which retarded his march against Babylon, into three hundred sixty streams, so that even a woman could cross it [Herodotus, 1.189]. "The river" is the Euphrates, the obstruction to Israel's return "from Assyria" (사11:16), a type of all future impediments to the restoration of the Jews.
dry shod—Hebrew, "in shoes." Even in sandals they should be able to pass over the once mighty river without being wet (계16:12).
※ 일러두기
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