티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
| 한글듣기☞ | 영어듣기☞ |
■ 이사야 21장
1. 해변 광야에 관한 경고라 적병이 광야에서 두려운 땅에서 남방 회리바람 같이 몰려왔도다
The burden of the desert of the sea . As whirlwinds in the south pass through; so it cometh from the desert , from a terrible land .
2. 혹독한 묵시가 내게 보였도다 주께서 가라사대 속이는 자는 속이고 약탈하는 자는 약탈하도다 엘람이여 올라가고 매대여 에워싸라 그의 모든 탄식을 내가 그치게 하였노라 하시도다
A grievous vision is declared unto me; the treacherous dealer dealeth treacherously , and the spoiler spoileth . Go up , O Elam : besiege , O Media ; all the sighing thereof have I made to cease .
3. 이러므로 나의 요통이 심하여 임산한 여인의 고통 같은 고통이 내게 임하였으므로 고통으로 인하여 듣지 못하며 놀라서 보지 못하도다
Therefore are my loins filled with pain : pangs have taken hold upon me, as the pangs of a woman that travaileth : I was bowed down at the hearing of it; I was dismayed at the seeing of it.
4. 내 마음이 진동하며 두려움이 나를 놀래며 희망의 서광이 변하여 내게 떨림이 되도다
My heart panted , fearfulness affrighted me: the night of my pleasure hath he turned into fear unto me.
5. 그들이 식탁을 베풀고 파수꾼을 세우고 먹고 마시도다 너희 방백들아 일어나 방패에 기름을 바를지어다
Prepare the table , watch in the watchtower , eat , drink : arise , ye princes , and anoint the shield .
6. 주께서 내게 이르시되 가서 파수꾼을 세우고 그 보는 것을 고하게 하되
For thus hath the Lord said unto me, Go , set a watchman , let him declare what he seeth .
7. 마병대가 쌍쌍이 오는 것과 나귀떼와 약대떼를 보거든 자세히 유심히 들으라 하셨더니
And he saw a chariot with a couple of horsemen , a chariot of asses , and a chariot of camels ; and he hearkened diligently with much heed :
8. 파수꾼이 사자 같이 부르짖기를 주여 내가 낮에 늘 망대에 섰었고 밤이 맞도록 파수하는 곳에 있었더니
And he cried , A lion : My lord , I stand continually upon the watchtower in the daytime , and I am set in my ward whole nights :
9. 마병대가 쌍쌍이 오나이다 그가 대답하여 가라사대 함락되었도다 함락되었도다 바벨론이여 그 신들의 조각한 형상이 다 부숴져 땅에 떨어졌도다 하시도다
And, behold, here cometh a chariot of men , with a couple of horsemen . And he answered and said , Babylon is fallen , is fallen ; and all the graven images of her gods he hath broken unto the ground .
10. 너 나의 타작한 것이여 나의 마당의 곡식이여 내가 이스라엘의 하나님 만군의 여호와께 들은 대로 너희에게 고하였노라
O my threshing , and the corn of my floor : that which I have heard of the Lord of hosts , the God of Israel , have I declared unto you.
11. 두마에 관한 경고라 사람이 세일에서 나를 부르되 파수꾼이여 밤이 어떻게 되었느뇨 파수꾼이여 밤이 어떻게 되었느뇨
The burden of Dumah . He calleth to me out of Seir , Watchman , what of the night ? Watchman , what of the night ?
12. 파수꾼이 가로되 아침이 오나니 밤도 오리라 네가 물으려거든 물으라 너희는 돌아올지니라
The watchman said , The morning cometh , and also the night : if ye will enquire , enquire ye: return , come .
13. 아라비아에 관한 경고라 드단 대상이여 너희가 아라비아 수풀에서 유숙하리라
The burden upon Arabia . In the forest in Arabia shall ye lodge , O ye travelling companies of Dedanim .
14. 데마 땅의 거민들아 물을 가져다가 목마른 자에게 주고 떡을 가지고 도피하는 자를 영접하라
The inhabitants of the land of Tema brought water to him that was thirsty , they prevented with their bread him that fled .
15. 그들이 칼날을 피하며 뺀 칼과 당긴 활과 전쟁의 어려움에서 도망하였음이니라
For they fled from the swords , from the drawn sword , and from the bent bow , and from the grievousness of war .
16. 주께서 이같이 내게 이르시되 품군의 정한 기한 같이 일 년내에 게달의 영광이 다 쇠멸하리니
For thus hath the Lord said unto me, Within a year , according to the years of an hireling , and all the glory of Kedar shall fail :
17. 게달 자손 중 활 가진 용사의 남은 수가 적으리라 하시니라 이스라엘의 하나님 여호와의 말씀이니라
And the residue of the number of archers , the mighty men of the children of Kedar , shall be diminished : for the Lord God of Israel hath spoken it.
■ 주석 보기
【사21:1 JFB】사21:1-10. Repetition of the Assurance Given in the Thirteenth and Fourteenth Chapters to the Jews About to Be Captives in Babylon, that Their Enemy Should Be Destroyed andThey Be Delivered.
He does not narrate the event, but graphically supposes himself a watchman in Babylon, beholding the events as they pass.
1. desert—the champaign between Babylon and Persia; it was once a desert, and it was to become so again.
of the sea—The plain was covered with the water of the Euphrates like a "sea" (렘51:13, 36; so 사11:15, the Nile), until Semiramis raised great dams against it. Cyrus removed these dykes, and so converted the whole country again into a vast desert marsh.
whirlwinds in the south—(욥37:9; Z전9:14). The south wind comes upon Babylon from the deserts of Arabia, and its violence is the greater from its course being unbroken along the plain (욥1:19).
desert—the plain between Babylon and Persia.
terrible land—Media; to guard against which was the object of Nitocris' great works [Herodotus, 1.185]. Compare as to "terrible" applied to a wilderness, as being full of unknown dangers, 신1:29.
【사21:1 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).
【사21:1 MHCC】 The taking of Babylon. (사21:1-10) Of the Edomites. (사21:11,12) Of the Arabs. (사21:13-17)
사21:1-10 Babylon was a flat country, abundantly watered. The destruction of Babylon, so often prophesied of by Isaiah, was typical of the destruction of the great foe of the New Testament church, foretold in the Revelation. To the poor oppressed captives it would be welcome news; to the proud oppressors it would be grievous. Let this check vain mirth and sensual pleasures, that we know not in what heaviness the mirth may end. Here is the alarm given to Babylon, when forced by Cyrus. An ass and a camel seem to be the symbols of the Medes and Persians. Babylon's idols shall be so far from protecting her, that they shall be broken down. True believers are the corn of God's floor; hypocrites are but as chaff and straw, with which the wheat is now mixed, but from which it shall be separated. The corn of God's floor must expect to be threshed by afflictions and persecutions. God's Israel of old was afflicted. Even then God owns it is his still. In all events concerning the church, past, present, and to come, we must look to God, who has power to do any thing for his church, and grace to do every thing that is for her good.
사21:11,12 God's prophets and ministers are as watchmen in the city in a time of peace, to see that all is safe. As watchmen in the camp in time of war, to warn of the motions of the enemy. After a long sleep in sin and security, it is time to rise, to awake out of sleep. We have a great deal of work to do, a long journey to go; it is time to be stirring. After a long dark night is there any hope of the day dawning? What tidings of the night? What happens to-night? We must never be secure. But many make curious inquiries of the watchmen. They would willingly have nice questions solved, or difficult prophecies interpreted; but they do not seek into the state of their own souls, about the way of salvation, and the path of duty. The watchman answers by way of prophecy. There comes first a morning of light, and peace, and opportunity; but afterward comes a night of trouble and calamity. If there be a morning of youth and health, there will come a night of sickness and old age; if a morning of prosperity in the family, in the public, yet we must look for changes. It is our wisdom to improve the present morning, in preparation for the night that is coming after it. Inquire, return, come. We are urged to do it quickly, for there is no time to trifle. Those that return and come to God, will find they have a great deal of work to do, and but little time to do it in.
사21:13-17 The Arabians lived in tents, and kept cattle. A destroying army shall be brought upon them, and make them an easy prey. We know not what straits we may be brought into before we die. Those may know the want of necessary food who now eat bread to the full. Neither the skill of archers, nor the courage of mighty men, can protect from the judgments of God. That is poor glory, which will thus quickly come to nothing. Thus hath the Lord said to me; and no word of his shall fall to the ground. We may be sure the Strength of Israel will not lie. Happy are those only whose riches and glory are out of the reach of invaders; all other prosperity will speedily pass away.
【사21:2 JFB】2. dealeth treacherously—referring to the military stratagem employed by Cyrus in taking Babylon. It may be translated, "is repaid with treachery"; then the subject of the verb is Babylon. She is repaid in her own coin; 사33:1; 합2:8, favor this.
Go up—Isaiah abruptly recites the order which he hears God giving to the Persians, the instruments of His vengeance (사13:3, 17).
Elam—a province of Persia, the original place of their settlement (창10:22), east of the Euphrates. The name "Persia" was not in use until the captivity; it means a "horseman"; Cyrus first trained the Persians in horsemanship. It is a mark of authenticity that the name is not found before Daniel and Ezekiel [Bochart].
thereof—the "sighing" caused by Babylon (사14:7, 8).
【사21:3 JFB】3. Isaiah imagines himself among the exiles in Babylon and cannot help feeling moved by the calamities which come on it. So for Moab (사15:5; 16:11).
pain—(Compare 사13:8; 겔30:4, 19; 나2:10).
at the hearing—The Hebrew may mean, "I was so bowed down that I could not hear; I was so dismayed that I could not see" (창16:2; 시69:23) [Maurer].
【사21:4 JFB】4. panted—"is bewildered" [Barnes].
night of my pleasure—The prophet supposes himself one of the banqueters at Belshazzar's feast, on the night that Babylon was about to be taken by surprise; hence his expression, "my pleasure" (사14:11; 렘51:39; 단5:1-31).
【사21:5 JFB】5. Prepare the table—namely, the feast in Babylon; during which Cyrus opened the dykes made by Semiramis to confine the Euphrates to one channel and suffered them to overflow the country, so that he could enter Babylon by the channel of the river. Isaiah first represents the king ordering the feast to be got ready. The suddenness of the irruption of the foe is graphically expressed by the rapid turn in the language to an alarm addressed to the Babylonian princes, "Arise," &c. (compare 사22:13). Maurer translates, "They prepare the table," &c. But see 사8:9.
watch in … watchtower—rather, "set the watch." This done, they thought they might feast in entire security. Babylon had many watchtowers on its walls.
anoint … shield—This was done to prevent the leather of the shield becoming hard and liable to crack. "Make ready for defense"; the mention of the "shield" alone implies that it is the Babylonian revellers who are called on to prepare for instant self-defense.Horsley translates, "Grip the oiled shield."
【사21:6 JFB】6. Go, set a watchman, let him declare what he seeth—God's direction to Isaiah to set a watchman to "declare" what he sees. But as in 사21:10, Isaiah himself is represented as the one who "declared." Horsley makes him the "watchman," and translates, "Come, let him who standeth on the watchtower report what he seeth."
【사21:7 JFB】7. chariot, &c.—rather, "a body of riders," namely, some riding in pairs on horses (literally, "pairs of horsemen," that is, two abreast), others on asses, others on camels (compare 사21:9; 사22:6). "Chariot" is not appropriate to be joined, as English Version translates, with "asses"; the Hebrew means plainly in 사21:7, as in 사21:9, "a body of men riding." The Persians used asses and camels for war [Maurer]. Horsley translates, "One drawn in a car, with a pair of riders, drawn by an ass, drawn by a camel"; Cyrus is the man; the car drawn by a camel and ass yoked together and driven by two postilions, one on each, is the joint army of Medes and Persians under their respective leaders. He thinks the more ancient military cars were driven by men riding on the beasts that drew them; 사21:9 favors this.
【사21:8 JFB】8. A lion—rather, "(The watchman) cried, I am as a lion"; so as is understood (사62:5; 시11:1). The point of comparison to "a lion" is in 계10:3, the loudness of the cry. But here it is rather his vigilance. The lion's eyelids are short, so that, even when asleep, he seems to be on the watch, awake; hence he was painted on doors of temples as the symbol of watchfulness, guarding the place (Hor. Apollo) [Horsley].
【사21:9 JFB】9. chariot of men—chariots with men in them; or rather, the same body of riders, horsemen two abreast, as in 사21:7 [Maurer]. But Horsley, "The man drawn in a car with a pair of riders." The first half of this verse describes what the watchman sees; the second half, what the watchman says, in consequence of what he sees. In the interval between 사21:7 and 사21:9, the overthrow of Babylon by the horsemen, or man in the car, is accomplished. The overthrow needed to be announced to the prophet by the watchman, owing to the great extent of the city. Herodotus (1.131) says that one part of the city was captured some time before the other received the tidings of it.
answered—not to something said previously, but in reference to the subject in the mind of the writer, to be collected from the preceding discourse: proclaimeth (욥3:2, Margin;단2:26; 행5:8).
fallen … fallen—The repetition expresses emphasis and certainty (시92:9; 93:3; compare 렘51:8; 계18:2).
images—Bel, Merodach, &c. (렘50:2; 51:44, 52). The Persians had no images, temples, or altars, and charged the makers of such with madness [Herodotus 1.131]; therefore they dashed the Babylonian "images broken unto the ground."
【사21:10 JFB】10. my threshing—that is, my people (the Jews) trodden down by Babylon.
corn of my floor—Hebrew, "my son of the floor," that is, my people, treated as corn laid on the floor for threshing; implying, too, that by affliction, a remnant (grain) would be separated from the ungodly (chaff) [Maurer]. Horsley translates, "O thou object of my unremitting prophetic pains." See 사28:27, 28. Some, from 렘51:33, make Babylon the object of the threshing; but Isaiah is plainly addressing his countrymen, as the next words show, not the Babylonians.
【사21:11 JFB】사21:11, 12. A Prophecy to the Idumeans Who Taunted the Afflicted Jews in the Babylonish Captivity.
One out of Seir asks, What of the night? Is there a hope of the dawn of deliverance? Isaiah replies, The morning is beginning to dawn (to us); but night is also coming (to you). Compare 시137:7. The Hebrew captives would be delivered, and taunting Edom punished. If the Idumean wish to ask again, he may do so; if he wishes an answer of peace for his country, then let him "return (repent), come" [Barnes].
11. Dumah—a tribe and region of Ishmael in Arabia (창25:14; 대상1:30); now called Dumah the Stony, situated on the confines of Arabia and the Syrian desert; a part put for the whole of Edom. Vitringa thinks "Dumah," Hebrew, "silence," is here used for Idumea, to imply that it was soon to be reduced to silence or destruction.
Seir—the principal mountain in Idumea, south of the Dead Sea, in Arabia-Petræa. "He calleth" ought to be rather, "There is a call from Seir."
to me—Isaiah. So the heathen Balak and Ahaziah received oracles from a Hebrew prophet.
Watchman—the prophet (사62:6; 렘6:17), so called, because, like a watchman on the lookout from a tower, he announces future events which he sees in prophetic vision (합2:1, 2).
what of the night—What tidings have you to give as to the state of the night? Rather, "What remains of the night?" How much of it is past? [Maurer]. "Night" means calamity (욥35:10; 미3:6), which, then, in the wars between Egypt and Assyria, pressed sore on Edom; or on Judah (if, as Barnes thinks, the question is asked in mockery of the suffering Jews in Babylon). The repetition of the question marks, in the former view, the anxiety of the Idumeans.
【사21:12 JFB】12. Reply of the prophet, The morning (prosperity) cometh, and (soon after follows) the night (adversity). Though you, Idumeans, may have a gleam of prosperity, it will soon be followed by adversity again. Otherwise, as Barnes, "Prosperity cometh (to the Jews) to be quickly followed by adversity (to you, Idumeans, who exult in the fall of Jerusalem, have seized on the southern part of their land in their absence during the captivity, and now deride them by your question)" (사34:5-7). This view is favored by Ob 10-21.
if ye will inquire, inquire—If ye choose to consult me again, do so (similar phrases occur in 창43:14; 왕하7:4; 에4:16).
return, come—"Be converted to God (and then), come" [Gesenius]; you will then receive a more favorable answer.
【사21:13 JFB】사21:13-17. Prophecy that Arabia Would Be Overrun by a Foreign Foe within a Year.
Probably in the wars between Assyria and Egypt; Idumea and Arabia lay somewhat on the intermediate line of march.
13. upon—that is, respecting.
forest—not a grove of trees, but a region of thick underwood, rugged and inaccessible; for Arabia has no forest of trees.
travelling companies—caravans: ye shall be driven through fear of the foe to unfrequented routes (사33:8; 유5:6; 렘49:8 is parallel to this passage).
Dedanim—In North Arabia (창25:3; 렘25:23; 겔25:13; 27:20; a different "Dedan" occurs 창10:7).
【사21:14 JFB】14. Tema—a kindred tribe: an oasis in that region (렘25:23). The Temeans give water to the faint and thirsting Dedanites; the greatest act of hospitality in the burning lands of the East, where water is so scarce.
prevented—that is, anticipated the wants of the fugitive Dedanites by supplying bread (창14:18).
their bread—rather, "his (the fugitive's) bread"; the bread due to him, necessary for his support; so "thy grave" (사14:19), [Maurer].
【사21:15 JFB】15. they—the fugitive Dedanites and other Arabs.
【사21:16 JFB】16. years of … hireling—(See on 사16:14).
Kedar—a wandering tribe (시120:5). North of Arabia-Petræa, and south of Arabia-Deserta; put for Arabia in general.
※ 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.