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■ 이사야 3장
1. 보라 주 만군의 여호와께서 예루살렘과 유다의 의뢰하며 의지하는 것을 제하여 버리시되 곧 그 의뢰하는 모든 양식과 그 의뢰하는 모든 물과
For, behold, the Lord , the Lord of hosts , doth take away from Jerusalem and from Judah the stay and the staff , the whole stay of bread , and the whole stay of water ,
2. 용사와 전사와 재판관과 선지자와 복술자와 장로와
The mighty man , and the man of war , the judge , and the prophet , and the prudent , and the ancient ,
3. 오십부장과 귀인과 모사와 공교한 장인과 능란한 요술자를 그리하실 것이며
The captain of fifty , and the honourable man , and the counsellor , and the cunning artificer , and the eloquent orator .
4. 그가 또 아이들로 그들의 방백을 삼으시며 적자들로 그들을 다스리게 하시리니
And I will give children to be their princes , and babes shall rule over them.
5. 백성이 서로 학대하며 각기 이웃을 잔해하며 아이가 노인에게, 비천한 자가 존귀한 자에게 교만할 것이며
And the people shall be oppressed , every one by another , and every one by his neighbour : the child shall behave himself proudly against the ancient , and the base against the honourable .
6. 혹시 사람이 그 아비의 집에서 그 형제를 붙잡고 말하기를 너는 의복이 오히려 있으니 우리 관장이 되어 이 멸망을 네 수하에 두라 할 것이면
When a man shall take hold of his brother of the house of his father , saying, Thou hast clothing , be thou our ruler , and let this ruin be under thy hand :
7. 그 날에 그가 소리를 높여 이르기를 나는 고치는 자가 되지 않겠노라 내 집에는 양식도 없고 의복도 없으니 너희는 나로 백성의 관장을 삼지 말라 하리라
In that day shall he swear , saying , I will not be an healer ; for in my house is neither bread nor clothing : make me not a ruler of the people .
8. 예루살렘이 멸망하였고 유다가 엎드러졌음은 그들의 언어와 행위가 여호와를 거스려서 그 영광의 눈을 촉범하였음이라
For Jerusalem is ruined , and Judah is fallen : because their tongue and their doings are against the Lord , to provoke the eyes of his glory .
9. 그들의 안색이 스스로 증거하며 그 죄를 발표하고 숨기지 아니함이 소돔과 같으니 그들의 영혼에 화가 있을진저 그들이 재앙을 자취하였도다
The shew of their countenance doth witness against them ; and they declare their sin as Sodom , they hide it not. Woe unto their soul ! for they have rewarded evil unto themselves.
10. 너희는 의인에게 복이 있으리라 말하라 그들은 그 행위의 열매를 먹을 것임이요
Say ye to the righteous , that it shall be well with him: for they shall eat the fruit of their doings .
11. 악인에게는 화가 있으리니 화가 있을 것은 그 손으로 행한 대로 보응을 받을 것임이니라
Woe unto the wicked ! it shall be ill with him: for the reward of his hands shall be given him.
12. 내 백성을 학대하는 자는 아이요 관할하는 자는 부녀라 나의 백성이여 너의 인도자가 너를 유혹하여 너의 다닐 길을 훼파하느니라
As for my people , children are their oppressors , and women rule over them. O my people , they which lead thee cause thee to err , and destroy the way of thy paths .
13. 여호와께서 변론하러 일어나시며 백성들을 심판하려고 서시도다
The Lord standeth up to plead , and standeth to judge the people .
14. 여호와께서 그 백성의 장로들과 방백들을 국문하시되 포도원을 삼킨 자는 너희며 가난한 자에게서 탈취한 물건은 너희 집에 있도다
The Lord will enter into judgment with the ancients of his people , and the princes thereof: for ye have eaten up the vineyard ; the spoil of the poor is in your houses .
15. 어찌하여 너희가 내 백성을 짓밟으며 가난한 자의 얼굴에 맷돌질하느뇨 주 만군의 여호와 내가 말하였느니라 하시리로다
What mean ye that ye beat my people to pieces , and grind the faces of the poor ? saith the Lord God of hosts .
16. 여호와께서 또 말씀하시되 시온의 딸들이 교만하여 늘인 목, 정을 통하는 눈으로 다니며 아기죽거려 행하며 발로는 쟁쟁한 소리를 낸다 하시도다
Moreover the Lord saith , Because the daughters of Zion are haughty , and walk with stretched forth necks and wanton eyes , walking and mincing as they go , and making a tinkling with their feet :
17. 그러므로 주께서 시온의 딸들의 정수리에 딱지가 생기게 하시며 여호와께서 그들의 하체로 드러나게 하시리라
Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion , and the Lord will discover their secret parts .
18. 주께서 그 날에 그들의 장식한 발목 고리와 머리의 망사와 반달 장식과
In that day the Lord will take away the bravery of their tinkling ornaments about their feet, and their cauls , and their round tires like the moon ,
19. 귀고리와 팔목 고리와 면박과
The chains , and the bracelets , and the mufflers ,
20. 화관과 발목 사슬과 띠와 향합과 호신부와
The bonnets , and the ornaments of the legs , and the headbands , and the tablets , and the earrings ,
21. 지환과 코 고리와
The rings , and nose jewels ,
22. 예복과 겉옷과 목도리와 손주머니와
The changeable suits of apparel , and the mantles , and the wimples , and the crisping pins ,
23. 손 거울과 세마포 옷과 머리 수건과 너울을 제하시리니
The glasses , and the fine linen , and the hoods , and the vails .
24. 그 때에 썩은 냄새가 향을 대신하고 노끈이 띠를 대신하고 대머리가 숱한 머리털을 대신하고 굵은 베옷이 화려한 옷을 대신하고 자자한 흔적이 고운 얼굴을 대신할 것이며
And it shall come to pass, that instead of sweet smell there shall be stink ; and instead of a girdle a rent ; and instead of well set hair baldness ; and instead of a stomacher a girding of sackcloth ; and burning instead of beauty .
25. 너희 장정은 칼에, 너희 용사는 전란에 망할 것이며
Thy men shall fall by the sword , and thy mighty in the war .
26. 그 성문은 슬퍼하며 곡할 것이요 시온은 황무하여 땅에 앉으리라
And her gates shall lament and mourn ; and she being desolate shall sit upon the ground .
■ 주석 보기
【사3:1 JFB】사3:1-26.
1. For—continuation of 사2:22.
Lord of hosts—therefore able to do as He says.
doth—present for future, so certain is the accomplishment.
stay … staff—the same Hebrew word, the one masculine, the other feminine, an Arabic idiom for all kinds of support. What a change from the previous luxuries (사2:7)! Fulfilled in the siege by Nebuchadnezzar and afterwards by Titus (렘37:21; 38:9).
【사3:1 CWC】[GENERAL DISCOURSES]
The first five chapters of Isaiah form a natural division, to which, for want of a better title, we give that of General Discourses, or messages. The first is limited to chapter 1, the second covers chapters 2-4, and the third chapter 5.
But first notice the introduction, verse 1. By what word is the whole book described? What genealogy of the prophet is given? To which kingdom was he commissioned, Israel or Judah? In whose reigns did be prophesy?
Examine 2 Kings, chapters 15-20, and the parallel passage in 2 Chronicles for the history of this period. It will be seen later that the prophet received his vision in the last year of Uzziah, so that few of his messages belong to that reign. In the days of Jotham and Ahaz Judah was menaced by Syria and Israel, and shortly after Ahaz came to the throne he made an alliance with Assyria against them. This was contrary to the divine will and gives occasion for much of Isaiah's prophecy, especially in the early part of the book. Assyria at first a friend, afterwards became the enemy of Judah, to the latter's serious loss. When Hezekiah came to the throne, however, he placed his trust in Jehovah and was able to resist the further inroads of Assyria. Familiarity with these facts is necessary to understand the allusions in Isaiah.
First Discourse. Chapter 1:2-31.
This discourse opens with an indictment against the people for their sin (2-4), ingratitude and sinful ignorance being emphasized. The name of Israel is these verses is to be taken in a generic sense as including Judah. Now follows a description of the present consequences of their sin (5-9). Notice the figure of speech -- "a cottage in a vineyard." The cottage was the shelter of the keeper of the vineyard, but Judah's desolation at this time represented a vineyard without fruit, the cottage alone indicating that it was a vineyard. In other words Jerusalem "the daughter of Zion" and the capital of the kingdom was about all that remained to her at this time. A remonstrance follows (10-15). "Sodom" and "Gomorrah" are used metaphorically. The people were hypocritical in their religious worship, and God was weary of it. He appeals to them (16-20). The appeal is recognized as fruitless, and judgments must follow, out of which purification and redemption shall come (21-27). This period of judgment runs throughout the history of Judah down to the end of this age, as indicated by verses 26 and 27, which speak of a time not yet realized in her experience. In other words Jerusalem on this earth shall some day be known as "the city of righteousness." This will be when Zion, or the kingdom of Judah, shall have been redeemed with judgment. The discourse closes with a further note of warning (28-31).
Second Discourse. Chapters 2-4.
This discourse opens where the previous one ends, viz. "in the last days" (2). Then the kingdom shall have been restored to Judah, and that nation shall have become the head of the Gentile nations on the earth, for such is the meaning of chapter 2:2-4. The millennial age is brought into view, when the other peoples of the earth are learning of God through the converted Jew, and when peace is reigning among them. This vision of future blessing for Judah is followed by a repetition of the indictment against the people for their present sin (6-9). They have been affiliated with the Gentile nations, luxuriating in their wealth, and worshiping their idols. The coming penalty on Judah is predicted (2:10-4:1). In the course of these verses note the rebuke to the pride of the men of Judah and the luxury of the women. The details of the attire of the women (3:16-26) has had light thrown upon it recently by oriental exploration. Seventeen of the twenty-one ornaments spoken of were those worn by the heathen goddess Ishtar. The Babylonian women copied the dress of their favorite goddess, and the Jerusalem women adopted their fashions. The discourse closes with a repetition of the future blessing promised (4:2-6).
The Third Discourse. Chapter 5.
The vineyard spoken of, and of which such care was taken is Judah (1-3). How Judah repaid God for this care is shown (4). The penalty is indicated figuratively (5-7). The remainder of the chapter gives in plain language the details of Judah's sin, and the penalty to be inflicted upon her.
【사3:1 MHCC】 The calamities about to come upon the land. (사3:1-9) The wickedness of the people. (사3:10-15) The distress of the proud, luxurious women of Zion. (사3:16-26)
사3:1-9 God was about to deprive Judah of every stay and support. The city and the land were to be made desolate, because their words and works had been rebellious against the Lord; even at his holy temple. If men do not stay themselves upon God, he will soon remove all other supports, and then they must sink. Christ is the Bread of life and the Water of life; if he be our Stay, we shall find that is a good part not to be taken away, 요6:27. Here note, 1. That the condition of sinners is exceedingly woful. 2. It is the soul that is damaged by sin. 3. Whatever evil befals sinners, be sure that they bring it on themselves.
사3:10-15 The rule was certain; however there might be national prosperity or trouble, it would be well with the righteous and ill with the wicked. Blessed be God, there is abundant encouragement to the righteous to trust in him, and for sinners to repent and return to him. It was time for the Lord to show his might. He will call men to a strict account for all the wealth and power intrusted to and abused by them. If it is sinful to disregard the necessities of the poor, how odious and wicked a part do they act, who bring men into poverty, and then oppress them!
사3:16-26 The prophet reproves and warns the daughters of Zion of the sufferings coming upon them. Let them know that God notices the folly and vanity of proud women, even of their dress. The punishments threatened answered the sin. Loathsome diseases often are the just punishment of pride. It is not material to ask what sort of ornaments they wore; many of these things, if they had not been in fashion, would have been ridiculed then as now. Their fashions differed much from those of our times, but human nature is the same. Wasting time and money, to the neglect of piety, charity, and even of justice, displease the Lord. Many professors at the present day, seem to think there is no harm in worldly finery; but were it not a great evil, would the Holy Spirit have taught the prophet to expose it so fully? The Jews being overcome, Jerusalem would be levelled with the ground; which is represented under the idea of a desolate female seated upon the earth. And when the Romans had destroyed Jerusalem, they struck a medal, on which was represented a woman sitting on the ground in a posture of grief. If sin be harboured within the walls, lamentation and mourning are near the gates.
【사3:2 JFB】2. Fulfilled (왕하24:14).
prudent—the Hebrew often means a "soothsayer" (신18:10-14); thus it will mean, the diviners, on whom they rely, shall in that day fail. It is found in a good sense (잠16:10), from which passage the Jews interpret it a king; "without" whom Israel long has been (호3:4).
ancient—old and experienced (왕상12:6-8).
【사3:3 JFB】3. captain of fifty—not only captains of thousands, and centurions of a hundred, but even semi-centurions of fifty, shall fail.
honourable—literally, "of dignified aspect."
cunning—skilful. The mechanic's business will come to a standstill in the siege and subsequent desolation of the state; artisans are no mean "stay" among a nation's safeguards.
eloquent orator—rather, as Vulgate, "skilled in whispering," that is, incantation (시58:5). See 사8:19, below; and on "prudent," see on 사3:2.
【사3:4 JFB】4. children—in ability for governing; antithesis to the "ancient" (see 사3:12; 전10:16).
babes—in warlike might; antithesis to "the mighty" and "man of war."
【사3:5 JFB】5. The anarchy resulting under such imbecile rulers (사3:4); unjust exactions mutually; the forms of respect violated (레19:32).
base—low-born. Compare the marks of "the last days" (딤후3:2).
【사3:6 JFB】6. Such will be the want of men of wealth and ability, that they will "take hold of" (사4:1) the first man whom they meet, having any property, to make him "ruler."
brother—one having no better hereditary claim to be ruler than the "man" supplicating him.
Thou hast clothing—which none of us has. Changes of raiment are wealth in the East (왕하5:5).
ruin—Let our ruined affairs be committed to thee to retrieve.
【사3:7 JFB】7. swear—literally, "lift up," namely, his hand; the gesture used in solemn attestation. Or, his voice, that is, answer; so Vulgate.
healer—of the body politic, incurably diseased (사1:6).
neither … clothing—so as to relieve the people and maintain a ruler's dignity. A nation's state must be bad indeed, when none among men, naturally ambitious, is willing to accept office.
【사3:8 JFB】8. Reason given by the prophet, why all shrink from the government.
eyes of his glory—to provoke His "glorious" Majesty before His "eyes" (compare 사49:5; 합1:13). The Syriac and Lowth, by a slight change of the Hebrew, translate, "the cloud of His glory," the Shekinah.
【사3:9 JFB】9. show—The Hebrew means, "that which may be known by their countenances" [Gesenius and Weiss]. But Maurer translates, "Their respect for person"; so Syriac and Chaldee. But the parallel word "declare" favors the other view. Kimchi, from the Arabic, translates "their hardness" (욥19:3, Margin), or impudence of countenance (렘3:3). They have lost not only the substance of virtue, but its color.
witness—literally, "corresponds" to them; their look answers to their inner character (호5:5).
declare—(Jude 13). "Foaming out their own shame"; so far from making it a secret, "glorying" in it (빌3:19).
unto themselves—Compare "in themselves" (잠1:31; 8:36; 렘2:19; 롬1:27).
【사3:10 JFB】10. The faithlessness of many is no proof that all are faithless. Though nothing but croaking of frogs is heard on the surface of the pool, we are not to infer there are no fish beneath [Bengel]. (See 사1:19, 20).
fruit of doings—(잠1:31) in a good sense (갈6:8; 계22:14). Not salvation by works, but by fruit-bearing faith (사45:24; 렘23:6). Gesenius and Weiss translate, Declare as to the righteous that, &c. Maurer, "Say that the righteous is blessed."
【사3:11 JFB】11. ill—antithesis to "well" (사3:10); emphatic ellipsis of the words italicized. "Ill!"
hands—his conduct; "hands" being the instrument of acts (전8:12, 13).
【사3:12 JFB】12. (See 사3:4).
oppressors—literally, "exactors," that is, exacting princes (사60:17). They who ought to be protectors are exactors; as unqualified for rule as "children," as effeminate as "women." Perhaps it is also implied that they were under the influence of their harem, the women of their court.
lead—Hebrew, "call thee blessed"; namely, the false prophets, who flatter the people with promises of safety in sin; as the political "rulers" are meant in the first clause.
way of thy paths—(렘6:16). The right way set forth in the law. "Destroy"—Hebrew, "Swallow up," that is, cause so utterly to disappear that not a vestige of it is left.
【사3:13 JFB】13. standeth up—no longer sitting in silence.
plead—indignant against a wicked people (사66:16; 겔20:35).
【사3:14 JFB】14. ancients—Hence they are spoken of as "taken away" (사3:1, 2).
vineyard—the Jewish theocracy (사5:1-7; 시80:9-13).
eaten up—"burnt"; namely, by "oppressive exactions" (사3:12). Type of the crowning guilt of the husbandmen in the days of Jesus Christ (마21:34-41).
spoil … houses—(마23:14).
【사3:15 JFB】15. What right have ye to beat, &c. (시94:5; 미3:2, 3).
grind—by exactions, so as to leave them nothing.
faces—persons; with the additional idea of it being openly and palpably done. "Presence," equivalent to "face" (Hebrew).
【사3:16 JFB】16. Because the daughters of Zion are haughty, &c.—Luxury had become great in Uzziah's prosperous reign (대하26:5).
stretched forth—proudly elevated (시75:5).
wanton—rather, "making the eyes to glance about," namely, wantonly (잠6:13) [Maurer]. But Lowth, "falsely setting off the eyes with paint." Women's eyelids in the East are often colored with stibium, or powder of lead (see on 욥42:14; 렘4:30, Margin).
mincing—tripping with short steps.
tinkling—with their ankle-rings on both feet, joined by small chains, which sound as they walk, and compel them to take short steps; sometimes little bells were attached (사3:18, 20).
【사3:17 JFB】17. smite with a scab—literally, "make bald," namely, by disease.
discover—cause them to suffer the greatest indignity that can befall female captives, namely to be stripped naked, and have their persons exposed (사47:3; compare with 사20:4).
【사3:18 JFB】18. bravery—the finery.
tinkling—(See 사3:16).
cauls—network for the head. Or else, from an Arabic root, "little suns," answering to the "tires" or neck-ornaments, "like the moon" (유8:21). The chumarah or crescent is also worn in front of the headdress in West Asia.
【사3:19 JFB】19. chains—rather, pendants, hanging about the neck, and dropping on the breast.
mufflers—veils covering the face, with apertures for the eyes, close above and loosely flowing below. The word radically means "tremulous," referring to the changing effect of the spangles on the veil.
【사3:20 JFB】20. bonnets—turbans.
ornaments of the legs—the short stepping-chains from one foot to another, to give a measured gait; attached to the "tinkling ornaments" (사3:16).
headbands—literally, "girdles."
tablets—rather, "houses of the breath," that is, smelling boxes [Vulgate].
earrings—rather, amulets suspended from the neck or ears, with magic formulæ inscribed; the root means to "whisper" or "conjure."
【사3:21 JFB】21. nose jewels—The cartilage between the nostrils was bored to receive them; they usually hung from the left nostril.
【사3:22 JFB】22. Here begin entire articles of apparel. Those before were single ornaments.
changeable—from a root, "to put off"; not worn commonly; put on and off on special occasions. So, dress-clothes (Z전3:4).
mantles—fuller tunics with sleeves, worn over the common one, reaching down to the feet.
wimples—that is, mufflers, or hoods. In 룻3:15, "veils"; perhaps here, a broad cloak, or shawl, thrown over the head and body.
crisping pins—rather, money bags (왕하5:23).
【사3:23 JFB】23. glasses—mirrors of polished metal (출38:8). But the Septuagint, a transparent, gauze-like, garment.
hoods—miters, or diadems (사62:3; Z전3:5).
veils—large enough to cover the head and person. Distinct from the smaller veils ("mufflers") above (창24:65). Token of woman's subjection (고전11:10).
【사3:24 JFB】24. stink—arising from ulcers (Z전14:12).
girdle—to gird up the loose Eastern garments, when the person walked.
rent—the Septuagint, better, a "rope," an emblem of poverty; the poor have nothing else to gird up their clothes with.
well-set hair—(벧전3:3, 4).
baldness—(사3:17).
stomacher—a broad plaited girdle.
sackcloth—(삼하3:31).
burning—a sunburnt countenance, owing to their hoods and veils being stripped off, while they had to work as captives under a scorching sun (아1:6).
【사3:25 JFB】25. Thy men—of Jerusalem.
※ 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.