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■ 이사야 20장
1. 앗수르 왕 사르곤이 군대장관을 아스돗으로 보내매 그가 와서 아스돗을 쳐서 취하던 해
In the year that Tartan came unto Ashdod , (when Sargon the king of Assyria sent him,) and fought against Ashdod , and took it;
2. 곧 그 때에 여호와께서 아모스의 아들 이사야에게 일러 가라사대 갈지어다 네 허리에서 베를 끄르고 네 발에서 신을 벗을지니라 하시매 그가 그대로 하여 벗은 몸과 벗은 발로 행하니라
At the same time spake the Lord by Isaiah the son of Amoz , saying , Go and loose the sackcloth from off thy loins , and put off thy shoe from thy foot . And he did so , walking naked and barefoot .
3. 여호와께서 가라사대 나의 종 이사야가 삼 년동안 벗은 몸과 벗은 발로 행하여 애굽과 구스에 대하여 예표와 기적이 되게 되었느니라
And the Lord said , Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia ;
4. 이와 같이 애굽의 포로와 구스의 사로잡힌 자가 앗수르 왕에게 끌려 갈 때에 젊은 자나 늙은 자가 다 벗은 몸, 벗은 발로 볼기까지 드러내어 애굽의 수치를 뵈이리니
So shall the king of Assyria lead away the Egyptians prisoners , and the Ethiopians captives , young and old , naked and barefoot , even with their buttocks uncovered , to the shame of Egypt .
5. 그들이 그 바라던 구스와 자랑하던 애굽을 인하여 놀라고 부끄러워할 것이라
And they shall be afraid and ashamed of Ethiopia their expectation , and of Egypt their glory .
6. 그 날에 이 해변 거민이 말하기를 우리가 믿던 나라 곧 우리가 앗수르 왕에게서 벗어나기를 바라고 달려가서 도움을 구하던 나라가 이같이 되었은즉 우리가 어찌 능히 피하리요 하리라
And the inhabitant of this isle shall say in that day , Behold, such is our expectation , whither we flee for help to be delivered from the king of Assyria : and how shall we escape ?
■ 주석 보기
【사20:1 JFB】사20:1-6. Continuation of the Subject of the Nineteenth Chapter, BUT AT A Later Date. Captivity of Egypt and Ethiopia.
In the reign of Sargon (722-715 B.C.), the successor of Shalmaneser, an Assyrian invasion of Egypt took place. Its success is here foretold, and hence a party among the Jews is warned of the folly of their "expectation" of aid from Egypt or Ethiopia. At a later period (사18:1-7), when Tirhakah of Ethiopia was their ally, the Ethiopians are treated as friends, to whom God announces the overthrow of the common Assyrian foe, Sennacherib. Egypt and Ethiopia in this chapter (사20:3, 4) are represented as allied together, the result no doubt of fear of the common foe; previously they had been at strife, and the Ethiopian king had, just before Sethos usurpation, withdrawn from occupation of part of Lower Egypt. Hence, "Egypt" is mentioned alone in 사19:1-25, which refers to a somewhat earlier stage of the same event: a delicate mark of truth. Sargon seems to have been the king who finished the capture of Samaria which Shalmaneser began; the alliance of Hoshea with So or Sabacho II of Ethiopia, and his refusal to pay the usual tribute, provoked Shalmaneser to the invasion. On clay cylindrical seals found in Sennacherib's palace at Koyunjik, the name of Sabacho is deciphered; the two seals are thought, from the inscriptions, to have been attached to the treaty of peace between Egypt and Assyria, which resulted from the invasion of Egypt by Sargon, described in this chapter; 왕하18:10 curiously confirms the view derived from Assyrian inscriptions, that though Shalmaneser began, Sargon finished the conquest of Samaria; "they took it" (compare 왕하17:4-6). In Sargon's palace at Khorsabad, inscriptions state that 27,280 Israelites were led captive by the founder of the palace. While Shalmaneser was engaged in the siege of Samaria, Sargon probably usurped the supreme power and destroyed him; the siege began in 723 B.C., and ended in 721 B.C., the first year of Sargon's reign. Hence arises the paucity of inscriptions of the two predecessors of Sargon, Tiglath-pileser and Shalmaneser; the usurper destroyed them, just as Tiglath-pileser destroyed those of Pul (Sardanapalus), the last of the old line of Ninus; the names of his father and grandfather, which have been deciphered in the palace of his son Sennacherib, do not appear in the list of Assyrian kings, which confirms the view that he was a satrap who usurped the throne. He was so able a general that Hezekiah made no attempt to shake off the tribute until the reign of Sennacherib; hence Judah was not invaded now as the lands of the Philistines and Egypt were. After conquering Israel he sent his general, Tartan, to attack the Philistine cities, "Ashdod," &c., preliminary to his invasion of Egypt and Ethiopia; for the line of march to Egypt lay along the southwest coast of Palestine. The inscriptions confirm the prophecy; they tell us he received tribute from a Pharaoh of "Egypt"; besides destroying in part the Ethiopian "No-ammon," or Thebes (나3:8); also that he warred with the kings of "Ashdod," Gaza, &c., in harmony with Isaiah here; a memorial tablet of him is found in Cyprus also, showing that he extended his arms to that island. His reign was six or seven years in duration, 722-715 B.C. [G. V. Smith].
1. Tartan—probably the same general as was sent by Sennacherib against Hezekiah (왕하18:17). Gesenius takes "Tartan" as a title.
Ashdod—called by the Greeks Azotus (행8:40); on the Mediterranean, one of the "five" cities of the Philistines. The taking of it was a necessary preliminary to the invasion of Egypt, to which it was the key in that quarter, the Philistines being allies of Egypt. So strongly did the Assyrians fortify it that it stood a twenty-nine years' siege, when it was retaken by the Egyptian Psammetichus.
sent—Sargon himself remained behind engaged with the Phœnician cities, or else led the main force more directly into Egypt out of Judah [G. V. Smith].
【사20:1 CWC】[JUDGMENT ON THE GENTILE NATIONS]
This is a long lesson to read, but the study put upon it need not be proportioned to its length. There is a sameness in the chapters, and their contents are not unlike what we reviewed in the preceding lesson. Note the names of the nations and their contiguity to God's chosen people. They have come in contact with their history again and again, for which reason they are singled out for special mention. It will be well here to review what was said about these Gentile nations in the "Introduction to the Prophetic Scriptures." Seven nations are named, a perfect number, indicating Gentilism as a whole, construed as the enemy of Israel. In their order we have Babylon (cc. 13-14); Moab (cc. 15-16); Syria (17); Ethiopia (18); Egypt (19, 20); Medo-Persia (21, 22); Tyre {21).
Then follows a picture of judgment in which all the nations seem to be included; but following the judgments on the Gentile nations, Judah is seen redeemed from her iniquity, delivered from her tribulations, and restored to her land (cc. 25-27). This whole section of the book, therefore, is on an enlarged scale, that which has been set before us several times.
For the purpose of the present study, therefore, and as a matter of convenience, these discourses might be grouped as one -- climaxing, as in the other instances, in the ultimate triumph of the chosen people.
This idea, however, involves one of two things: Either these nations typify Gentile dominion in the earth at the end of this age, or else they themselves will be revived as nations with reference to the judgments of that day.
The evidence for their revival, however, is not apparent except in one case, that of Babylon (cc. 13, 14). The chapters referring to the overthrow of Babylon by the Medes and Persians, seem not to have been fulfilled in that event, except in part; from which the conclusion is gathered that a later and completer fulfillment is in store. There are corresponding passages in other prophets indicating this, and the book of Revelation (c. 18) seems almost to require it.
There are at least nine features of prophecy in these chapters not fulfilled in the earlier overthrow of Babylon referred to: The whole land was not then destroyed (13:5); the Day of the Lord did not then come (v. 6); the physical phenomena were not then seen (v. 10); the city itself was not then destroyed as Sodom, for the Persian victory was without blood, and the scepter passed gently into their hands. Moreover, the land still yields a princely income to its Turkish rulers, and a city and a village exist on the site of Babylon (vv. 19-22); the Lord did not then visit Jacob with rest, nor has He done so as yet (14:1-3); the king of Babylon therein minutely described, has not yet arisen, and seems to point to a greater and more august being than the world has ever seen (4:22); the Assyrian was not then trodden down in the land of Judah, nor was the yoke then removed from her (v. 25); finally, the divine purpose on the whole earth was not then fulfilled (v. 26).
【사20:1 MHCC】 The invasion and conquest of Egypt and Ethiopia.
Isaiah was a sign to the people by his unusual dress, when he walked abroad. He commonly wore sackcloth as a prophet, to show himself mortified to the world. He was to loose this from his loins; to wear no upper garments, and to go barefooted. This sign was to signify, that the Egyptians and Ethiopians should be led away captives by the king of Assyria, thus stripped. The world will often deem believers foolish, when singular in obedience to God. But the Lord will support his servants under the most trying effects of their obedience; and what they are called upon to suffer for his sake, commonly is light, compared with what numbers groan under from year to year from sin. Those who make any creature their expectation and glory, and so put it in the place of God, will, sooner or later, be ashamed of it. But disappointment in creature-confidences, instead of driving us to despair, should drive us to God, and our expectation shall not be in vain. The same lesson is in force now; and where shall we look for aid in the hour of necessity, but to the Lord our Righteousness?
【사20:2 JFB】2. by—literally, "by the hand of" (compare 겔3:14).
sackcloth—the loose outer garment of coarse dark hair-cloth worn by mourners (삼하3:31) and by prophets, fastened at the waist by a girdle (마3:4; 왕하1:8; Z전13:4).
naked—rather, "uncovered"; he merely put off the outer sackcloth, retaining still the tunic or inner vest (삼상19:24; 암2:16; 요21:7); an emblem to show that Egypt should be stripped of its possessions; the very dress of Isaiah was a silent exhortation to repentance.
【사20:3 JFB】3. three years—Isaiah's symbolical action did not continue all this time, but at intervals, to keep it before the people's mind during that period [Rosenmuller]. Rather, join "three years" with "sign," a three years' sign, that is, a sign that a three years' calamity would come on Egypt and Ethiopia [Barnes], (사8:18). This is the only instance of a strictly symbolical act performed by Isaiah. With later prophets, as Jeremiah and Ezekiel, such acts were common. In some cases they were performed, not literally, but only in prophetic vision.
wonder—rather, "omen"; conveying a threat as to the future [G. V. Smith].
upon—in reference to, against.
【사20:4 JFB】4. buttocks uncovered—Belzoni says that captives are found represented thus on Egyptian monuments (사47:2, 3; 나3:5, 8, 9), where as here, Egypt and Ethiopia are mentioned as in alliance.
【사20:5 JFB】5. they—the Philistine allies of Egypt who trusted in it for help against Assyria. A warning to the party among the Jews, who, though Judah was then the subordinate ally of Assyria, were looking to Egypt as a preferable ally (사30:7). Ethiopia was their "expectation"; for Palestine had not yet obtained, but hoped for alliance with it. Egypt was their "glory," that is, boast (사13:19); for the alliance with it was completed.
※ 일러두기
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.