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■ 이사야 37장
1. 히스기야 왕이 듣고 그 옷을 찢고 굵은 베를 입고 여호와의 전으로 갔고
And it came to pass, when king Hezekiah heard it, that he rent his clothes , and covered himself with sackcloth , and went into the house of the Lord .
2. 궁내대신 엘리아김과 서기관 셉나와 제사장 중 어른들도 굵은 베를 입으니라 왕이 그들을 아모스의 아들 선지자 이사야에게로 보내매
And he sent Eliakim , who was over the household , and Shebna the scribe , and the elders of the priests covered with sackcloth , unto Isaiah the prophet the son of Amoz .
3. 그들이 이사야에게 이르되 히스기야의 말씀에 오늘은 환난과 책벌과 능욕의 날이라 아이를 낳으려하나 해산할 힘이 없음 같도다
And they said unto him, Thus saith Hezekiah , This day is a day of trouble , and of rebuke , and of blasphemy : for the children are come to the birth , and there is not strength to bring forth .
4. 당신의 하나님 여호와께서 랍사게의 말을 들으셨을 것이라 그가 그 주 앗수르 왕의 보냄을 받고 사시는 하나님을 훼방하였은즉 당신의 하나님 여호와께서 혹시 그 말에 견책하실까 하노라 그런즉 바라건대 당신은 이 남아있는 자를 위하여 기도하라 하시더이다
It may be the Lord thy God will hear the words of Rabshakeh , whom the king of Assyria his master hath sent to reproach the living God , and will reprove the words which the Lord thy God hath heard : wherefore lift up thy prayer for the remnant that is left .
5. 이와 같이 히스기야 왕의 신하들이 이사야에게 나아가매
So the servants of king Hezekiah came to Isaiah .
6. 이사야가 그들에게 이르되 너희는 너희 주에게 이렇게 고하라 여호와께서 말씀하시되 너희의 들은바 앗수르 왕의 종들이 나를 능욕한 말을 인하여 두려워 말라
And Isaiah said unto them, Thus shall ye say unto your master , Thus saith the Lord , Be not afraid of the words that thou hast heard , wherewith the servants of the king of Assyria have blasphemed me.
7. 보라 내가 신을 그의 속에 두리니 그가 풍성을 듣고 그 고토로 돌아갈 것이며 또 내가 그를 그 고토에서 칼에 죽게 하리라 하셨느니라
Behold, I will send a blast upon him, and he shall hear a rumour , and return to his own land ; and I will cause him to fall by the sword in his own land .
8. 랍사게가 앗수르 왕이 라기스를 떠났다 함을 듣고 돌아가다가 그 왕이 립나 치는 것을 만나니라
So Rabshakeh returned , and found the king of Assyria warring against Libnah : for he had heard that he was departed from Lachish .
9. 그 때에 앗수르 왕이 구스 왕 디르하가의 일에 대하여 들은즉 이르기를 그가 나와서 왕과 싸우려 한다 하는지라 이 말을 듣고 사자들을 히스기야에게 보내며 가로되
And he heard say concerning Tirhakah king of Ethiopia , He is come forth to make war with thee. And when he heard it, he sent messengers to Hezekiah , saying ,
10. 너희는 유다 왕 히스기야에게 이같이 고하여 이르기를 너는 너의 의뢰하는 하나님이 예루살렘이 앗수르 왕의 손에 넘어가지 아니하리라 하는 말에 속지 말라
Thus shall ye speak to Hezekiah king of Judah , saying , Let not thy God , in whom thou trustest , deceive thee, saying , Jerusalem shall not be given into the hand of the king of Assyria .
11. 앗수르 왕들이 모든 나라에 어떤 일을 행하였으며 그것을 어떻게 멸절시켰는지 네가 들었으리니 네가 건짐을 얻겠느냐
Behold, thou hast heard what the kings of Assyria have done to all lands by destroying them utterly ; and shalt thou be delivered ?
12. 나의 열조가 멸하신 열방 고산과 하란과 레셉과 및 들라살에 거하는 에덴 자손을 그 나라 신들이 건졌더냐
Have the gods of the nations delivered them which my fathers have destroyed , as Gozan , and Haran , and Rezeph , and the children of Eden which were in Telassar ?
13. 하맛 왕과 아르밧 왕과 스발와임성의 왕과 헤나 왕과 이와 왕이 어디 있느냐 하라 하였더라
Where is the king of Hamath , and the king of Arphad , and the king of the city of Sepharvaim , Hena , and Ivah ?
14. 히스기야가 사자의 손에서 글을 받아 보고 여호와의 전에 올라가서 그 글을 여호와 앞에 펴놓고
And Hezekiah received the letter from the hand of the messengers , and read it: and Hezekiah went up unto the house of the Lord , and spread it before the Lord .
15. 여호와께 기도하여 가로되
And Hezekiah prayed unto the Lord , saying ,
16. 그룹 사이에 계신 이스라엘 하나님 만군의 여호와여 주는 천하 만국의 유일하신 하나님이시라 주께서 천지를 조성하셨나이다
O Lord of hosts , God of Israel , that dwellest between the cherubims , thou art the God , even thou alone, of all the kingdoms of the earth : thou hast made heaven and earth .
17. 여호와여 귀를 기울여 들으시옵소서 여호와여 눈을 떠 보시옵소서 산헤립이 사자로 사시는 하나님을 훼방한 모든 말을 들으시옵소서
Incline thine ear , O Lord , and hear ; open thine eyes , O Lord , and see : and hear all the words of Sennacherib , which hath sent to reproach the living God .
18. 여호와여 앗수르 왕들이 과연 열국과 그 땅을 황폐케 하였고
Of a truth , Lord , the kings of Assyria have laid waste all the nations , and their countries ,
19. 그들의 신들을 불에 던졌사오나 이들은 참 신이 아니라 사람의 손으로 만든 것뿐이요 나무와 돌이라 그러므로 멸망을 당하였나이다
And have cast their gods into the fire : for they were no gods , but the work of men’s hands , wood and stone : therefore they have destroyed them.
20. 우리 하나님 여호와여 이제 우리를 그의 손에서 구원하사 천하 만국으로 주만 여호와이신 줄을 알게 하옵소서
Now therefore, O Lord our God , save us from his hand , that all the kingdoms of the earth may know that thou art the Lord , even thou only.
21. 아모스의 아들 이사야가 보내어 히스기야에게 이르되 이스라엘의 하나님 여호와께서 말씀하시되 네가 앗수르 왕 산헤립의 일로 내게 기도하였도다 하시고
Then Isaiah the son of Amoz sent unto Hezekiah , saying , Thus saith the Lord God of Israel , Whereas thou hast prayed to me against Sennacherib king of Assyria :
22. 여호와께서 그에 대하여 이같이 이르시되 처녀 딸 시온이 너를 멸시하며 조소하였고 딸 예루살렘이 너를 향하여 머리를 흔들었느니라
This is the word which the Lord hath spoken concerning him; The virgin , the daughter of Zion , hath despised thee, and laughed thee to scorn ; the daughter of Jerusalem hath shaken her head at thee .
23. 네가 훼방하며 능욕한 것은 누구에게냐 네가 소리를 높이며 눈을 높이 들어 향한 것은 누구에게냐 곧 이스라엘의 거룩한 자에게니라
Whom hast thou reproached and blasphemed ? and against whom hast thou exalted thy voice , and lifted up thine eyes on high ? even against the Holy One of Israel .
24. 네가 네 종으로 주를 훼방하여 이르기를 내가 나의 허다한 병거를 거느리고 산들의 꼭대기에 올라가며 레바논의 깊은 곳에 이르렀으니 높은 백향목과 아름다운 향나무를 베고 또 그 한계되는 높은 곳에 들어가며 살진 땅의 수풀에 이를 것이며
By thy servants hast thou reproached the Lord , and hast said , By the multitude of my chariots am I come up to the height of the mountains , to the sides of Lebanon ; and I will cut down the tall cedars thereof, and the choice fir trees thereof: and I will enter into the height of his border , and the forest of his Carmel .
25. 내가 우물을 파서 물을 마셨으니 나의 발바닥으로 애굽의 모든 하수를 밟아 말리리라 하였도다
I have digged , and drunk water ; and with the sole of my feet have I dried up all the rivers of the besieged places .
26. 네가 어찌 듣지 못하였겠느냐 이 일들은 내가 태초부터 행한 바요 상고부터 정한 바로서 이제 내가 이루어 너로 견고한 성을 헐어 돌무더기가 되게 하였노라
Hast thou not heard long ago , how I have done it; and of ancient times , that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste defenced cities into ruinous heaps .
27. 그러므로 그 거민들이 힘이 약하여 놀라며 수치를 당하여 들의 풀 같이, 푸른 나물 같이, 지붕의 풀 같이, 자라지 못한 곡초 같았었느니라
Therefore their inhabitants were of small power , they were dismayed and confounded : they were as the grass of the field , and as the green herb , as the grass on the housetops , and as corn blasted before it be grown up .
28. 네 거처와 네 출입과 나를 거스려 분노함을 내가 아노라
But I know thy abode , and thy going out , and thy coming in , and thy rage against me.
29. 네가 나를 거스려 분노함과 네 오만함이 내 귀에 들렸으므로 내가 갈고리로 네 코를 꿰며 자갈을 네 입에 먹여 너를 오던 길로 돌아가게 하리라 하셨나이다
Because thy rage against me, and thy tumult , is come up into mine ears , therefore will I put my hook in thy nose , and my bridle in thy lips , and I will turn thee back by the way by which thou camest .
30. 왕이여 이것이 왕에게 징조가 되리니 금년에는 스스로 난 것을 먹을 것이요 제이년에는 또 거기서 난 것을 먹을 것이요 제삼년에는 심고 거두며 포도나무를 심고 그 열매를 먹을 것이니이다
And this shall be a sign unto thee, Ye shall eat this year such as groweth of itself; and the second year that which springeth of the same: and in the third year sow ye, and reap , and plant vineyards , and eat the fruit thereof.
31. 유다 족속 중에 피하여 남는 자는 다시 아래로 뿌리를 박고 위로 열매를 맺히리니
And the remnant that is escaped of the house of Judah shall again take root downward , and bear fruit upward :
32. 이는 남는 자가 예루살렘에서 나오며 피하는 자가 시온에서 나올 것임이라 만군의 여호와의 열심이 이를 이루시리이다
For out of Jerusalem shall go forth a remnant , and they that escape out of mount Zion : the zeal of the Lord of hosts shall do this.
33. 그러므로 여호와께서 앗수르 왕에 대하여 가라사대 그가 이 성에 이르지 못하며 한 살도 이리로 쏘지 못하며 방패를 가지고 성에 가까이 오지도 못하며 흉벽을 쌓고 치지도 못할 것이요
Therefore thus saith the Lord concerning the king of Assyria , He shall not come into this city , nor shoot an arrow there, nor come before it with shields , nor cast a bank against it.
34. 그가 오던 길 곧 그 길로 돌아가고 이 성에 이르지 못하리라 나 여호와의 말이니라
By the way that he came , by the same shall he return , and shall not come into this city , saith the Lord .
35. 대저 내가 나를 위하며 내 종 다윗을 위하여 이 성을 보호하며 구원하리라 하셨나이다
For I will defend this city to save it for mine own sake, and for my servant David’s sake.
36. 여호와의 사자가 나가서 앗수르 진 중에서 십팔만 오천 인을 쳤으므로 아침에 일찍이 일어나 본즉 시체뿐이라
Then the angel of the Lord went forth , and smote in the camp of the Assyrians a hundred and fourscore and five thousand : and when they arose early in the morning , behold, they were all dead corpses .
37. 이에 앗수르 왕 산헤립이 떠나 돌아가서 니느웨에 거하더니
So Sennacherib king of Assyria departed , and went and returned , and dwelt at Nineveh .
38. 자기 신 니스록의 묘에서 경배할 때에 그 아들 아드람멜렉과 사레셀이 그를 칼로 죽이고 아라랏 땅으로 도망한고로 그 아들 에살핫돈이 이어 왕이 되니라
And it came to pass, as he was worshipping in the house of Nisroch his god , that Adrammelech and Sharezer his sons smote him with the sword ; and they escaped into the land of Armenia : and Esar–haddon his son reigned in his stead.
■ 주석 보기
【사37:1 JFB】사37:1-38. Continuation of the Narrative in the Thirty-sixth Chapter.
1. sackcloth—(See on 사20:2).
house of the Lord—the sure resort of God's people in distress (시73:16, 17; 77:13).
【사37:1 CWC】[HISTORICAL PARENTHESIS]
These chapters are a dividing line between what may be called Parts 1 and 2 of this book. They deal with Hezekiah's reign whose history has been considered in 2 Kings and 2 Chronicles.
The chapters are not arranged chronologically, as the event of chapter 38, Hezekiah's sickness and recovery, occurred prior to the siege of Sennacherib (cc. 36, 37).
The prophecies preceding these chapters predict the rise of the Assyrian power as the enemy of Judah and God's rod of punishment for them, which were fulfilled in Hezekiah's time; while those following look upon the nation as in captivity to Babylon, the successor to Assyria. It is in connection with Hezekiah's pride (c. 39) that this captivity is first definitely announced.
While the chapters following look upon the nation as already in Babylon, they do so chiefly for the purpose of assuring the faithful remnant of ultimate deliverance not only from the Babylonian captivity, but from all the nations whither the Lord has driven them, in the latter days.
In brief, chapter 36 reveals the Assyrian army before Jerusalem, and the effect upon the Jewish people. Chapter 37 shows the king in supplication to Jehovah with the effect on the invaders.
38 is the story of the king's sickness and healing, in which the prediction of the king's death alarms him because at this time he had no heir. Had he died thus, the messianic hope would have died with him.
In chapter 39 we have the circumstance of Hezekiah's boasting to the Babylonian ambassadors -- exalting himself rather than Jehovah. It is in this connection that the prophecy of Babylonian supremacy is given. This is impressive, when we recall that Babylon had not yet risen into the place of power which was still held by Assyria. Only supernatural power could have revealed this to Isaiah. The reason why these Babylonians visited Jerusalem at this time may have been connected with their subsequent overthrow of that sacred city. Had the king glorified His God instead of himself might not the result have been different?
Questions.
1. To whose history does this parenthesis allude?
2. What is the relation of these chapters to those preceding and following?
3. Have you reviewed the chapters in Kings and Chronicles?
4. Where is Judah supposed to be historically, in the latter part of Isaiah?
5. Why do those later prophecies so regard Judah?
6. Give a brief outline of each chapter of the lesson.
7. What special cause of alarm was there is the announcement of the king's death?
8. What is the supernatural feature about the prophecy of Babylon's supremacy?
INTRODUCTORY TO PART II
The chapters of Part 2 (cc. 40-46), are chiefly millennial, and so different from the prevailing themes preceding, as to raise a query whether they were not written by some other author -- a second, or deutero-Isaiah, as some call him. We do not hold that opinion, the reasons for which are briefly stated in the author's Primers of the Faith.
In Synthetic Bible Studies, it was found convenient to treat this part as a single discourse -- though doubtless, such is not the case in fact. As such its theme may be discovered in verses 1 and 2 of chapter 40 -- "Comfort." The prophet, through the Holy Spirit, sees the nation in the latter days, forgiven and at rest in Judea again. This is the "comfort" he is to minister to the faithful, and in the chapters following the elements of this comfort are explained. Or, to change the figure, on the assumption that the nation shall be forgiven and restored, these chapters reveal the factors or events leading up to that experience and that happy time.
These are in brief, seven:
1. God's providential care for the people of Judah during their scattered condition (see for example, the latter half of c. 40).
2. The work of the Messiah on their behalf, suffering for them first, and triumphing for them afterwards (see cc. 42, 50, but especially 53).
3. The outpouring of the Holy Spirit upon them (c. 44).
4. The overthrow of Babylon and all Gentile power as opposed to them (cc. 45-48).
5. Their recall to God's service (c. 49).
6. The divine oath concerning their redemption (cc. 54-59).
7. The predicted millennial glory (cc. 60-66).
Another way to treat this part of the book is to sub-divide it again into three sections to which consideration will be given in the lessons following.
【사37:1 MHCC】 This chapter is the same as II Kin. 19.
【사37:2 JFB】2. unto Isaiah—implying the importance of the prophet's position at the time; the chief officers of the court are deputed to wait on him (compare 왕하22:12-14).
【사37:3 JFB】3. rebuke—that is, the Lord's rebuke for His people's sins (시149:7; 호5:9).
blasphemy—blasphemous railing of Rab-shakeh.
the children, &c.—a proverbial expression for, We are in the most extreme danger and have no power to avert it (compare 호13:13).
【사37:4 JFB】4. hear—take cognizance of (삼하16:12).
reprove—will punish him for the words, &c. (시50:21).
remnant—the two tribes of the kingdom of Judah, Israel being already captive. Isaiah is entreated to act as intercessor with God.
【사37:6 JFB】6. servants—literally, "youths," mere lads, implying disparagement, not an embassy of venerable elders. The Hebrew is different from that for "servants" in 사37:5.
blasphemed me—(사36:20).
【사37:7 JFB】7. blast—rather, "I will put a spirit (사28:6; 왕상22:23) into him," that is, so influence his judgment that when he hears the report (사37:9, concerning Tirhakah), he shall return [Gesenius]; the "report" also of the destruction of his army at Jerusalem, reaching Sennacherib, while he was in the southwest of Palestine on the borders of Egypt, led him to retreat.
by the sword—(사37:38).
【사37:8 JFB】8. returned—to the camp of his master.
Libnah—meaning "whiteness," the Blanche-garde of the Crusaders [Stanley]. Eusebius and Jerome place it more south, in the district of Eleutheropolis, ten miles northwest of Lachish, which Sennacherib had captured (see on 사36:2). Libnah was in Judea and given to the priests (대상6:54, 57).
【사37:9 JFB】9. Tirhakah—(See on 사17:12; 사18:6). Egypt was in part governed by three successive Ethiopian monarchs, for forty or fifty years: Sabacho, Sevechus, and Tirhakah. Sevechus retired from Lower Egypt owing to the resistance of the priests, whereupon Sethos, a prince-priest, obtained supreme power with Tanis (Zoan in Scripture), or Memphis, as his capital. The Ethiopians retained Upper Egypt under Tirhakah, with Thebes as the capital. Tirhakah's fame as a conqueror rivalled that of Sesostris; he, and one at least, of the Pharaohs of Lower Egypt, were Hezekiah's allies against Assyria. The tidings of his approach made Sennacherib the more anxious to get possession of Jerusalem before his arrival.
sent—왕하19:9 more fully expresses Sennacherib's eagerness by adding "again."
【사37:10 JFB】10. He tries to influence Hezekiah himself, as Rab-shakeh had addressed the people.
God … deceive—(Compare 민23:19).
【사37:11 JFB】11. all lands—(사14:17). He does not dare to enumerate Egypt in the list.
【사37:12 JFB】12. Gozan—in Mesopotamia, on the Chabour (왕하17:6; 18:11). Gozan is the name of the district, Chabour of the river.
Haran—more to the west. Abraham removed to it from Ur (창11:31); the Carroe of the Romans.
Rezeph—farther west, in Syria.
Eden—There is an ancient village, Adna, north of Baghdad. Some think Eden to be the name of a region (of Mesopotamia or its vicinity) in which was Paradise; Paradise was not Eden itself (창2:8). "A garden in Eden."
Telassar—now Tel-afer, west of Mosul [Layard]. Tel means a "hill" in Arabic and Assyrian names.
【사37:13 JFB】13. Hena … Ivah—in Babylonia. From Ava colonists had been brought to Samaria (왕하17:24).
【사37:14 JFB】14. spread—unrolled the scroll of writing. God "knows our necessities before we ask Him," but He delights in our unfolding them to Him with filial confidence (대하20:3, 11-13).
【사37:16 JFB】16. dwellest—the Shekinah, or fiery symbol of God's presence, dwelling in the temple with His people, is from shachan, "to dwell" (출25:22; 시80:1; 99:1).
cherubim—derived by transposition from either a Hebrew root, rachab, to "ride"; or rather, barach, to "bless." They were formed out of the same mass of pure gold as the mercy seat itself (출25:19, Margin). The phrase, "dwellest between the cherubim," arose from their position at each end of the mercy seat, while the Shekinah, and the awful name, Jehovah, in written letters, were in the intervening space. They are so inseparably associated with the manifestation of God's glory, that whether the Lord is at rest or in motion, they always are mentioned with Him (민7:89; 시18:10). (1) They are first mentioned (창3:24) "on the edge of" (as "on the east" may be translated) Eden; the Hebrew for "placed" is properly to "place in a tabernacle," which implies that this was a local tabernacle in which the symbols of God's presence were manifested suitably to the altered circumstances in which man, after the fall, came before God. It was here that Cain and Abel, and the patriarchs down to the flood, presented their offerings: and it is called "the presence of the Lord" (창4:16). When those symbols were removed at the close of that early patriarchal dispensation, small models of them were made for domestic use, called, in Chaldee, "seraphim" or "teraphim." (2) The cherubim, in the Mosaic tabernacle and Solomon's temple, were the same in form as those at the outskirts of Eden: compound figures, combining the distinguishing properties of several creatures: the ox, chief among the tame and useful animals; the lion among the wild ones; the eagle among birds; and man, the head of all (the original headship of man over the animal kingdom, about to be restored in Jesus Christ, 시8:4-8, is also implied in this combination). They are, throughout Scripture, represented as distinct from God; they could not be likenesses of Him which He forbade in any shape. (3) They are introduced in the third or gospel dispensation (계4:6) as "living creatures" (not so well translated "beasts" in English Version), not angels, but beings closely connected with the redeemed Church. So also in 겔1:5-25; 10:1-22. Thus, throughout the three dispensations, they seem to be symbols of those who in every age should officially study and proclaim the manifold wisdom of God.
thou alone—literally, "Thou art He who alone art God of all the kingdoms"; whereas Sennacherib had classed Jehovah with the heathen gods, he asserts the nothingness of the latter and the sole lordship of the former.
【사37:17 JFB】17. ear … eyes—singular, plural. When we wish to hear a thing we lend one ear; when we wish to see a thing we open both eyes.
【사37:18 JFB】18. have laid waste—conceding the truth of the Assyrian's allegation (사36:18-20), but adding the reason, "For they were no gods."
【사37:19 JFB】19. cast … gods into … fire—The policy of the Assyrians in order to alienate the conquered peoples from their own countries was, both to deport them elsewhere, and to destroy the tutelary idols of their nation, the strongest tie which bound them to their native land. The Roman policy was just the reverse.
【사37:20 JFB】20. The strongest argument to plead before God in prayer, the honor of God (출32:12-14; 시83:18; 단9:18, 19).
【사37:21 JFB】21. Whereas thou hast prayed to me—that is, hast not relied on thy own strength but on Me (compare 왕하19:20). "That which thou hast prayed to Me against Sennacherib, I have heard" (시65:2).
【사37:22 JFB】22. Transition to poetry: in parallelism.
virgin … daughter—honorable terms. "Virgin" implies that the city is, as yet, inviolate. "Daughter" is an abstract collective feminine personification of the population, the child of the place denoted (see on 사23:10; 사1:8). Zion and her inhabitants.
shaken … head—in scorn (시22:7; 109:25; 마27:39). With us to shake the head is a sign of denial or displeasure; but gestures have different meanings in different countries (사58:9; 겔25:6; 습2:15).
【사37:23 JFB】23. Whom—not an idol.
【사37:24 JFB】24. said—virtually. Hast thou within thyself?
height—imagery from the Assyrian felling of trees in Lebanon (사14:8; 33:9); figuratively for, "I have carried my victorious army through the regions most difficult of access, to the most remote lands."
sides—rather, "recesses" [G. V. Smith].
fir trees—not cypresses, as some translate; pine foliage and cedars are still found on the northwest side of Lebanon [Stanley].
height of … border—In 왕하19:23, "the lodgings of his borders." Perhaps on the ascent to the top there was a place of repose or caravansary, which bounded the usual attempts of persons to ascend [Barnes]. Here, simply, "its extreme height."
forest of … Carmel—rather, "its thickest forest." "Carmel" expresses thick luxuriance (see on 사10:18; 사29:17).
【사37:25 JFB】25. digged, and drunk water—In 왕하19:24, it is "strange waters." I have marched into foreign lands where I had to dig wells for the supply of my armies; even the natural destitution of water there did not impede my march.
rivers of … besieged places—rather, "the streams (artificial canals from the Nile) of Egypt." "With the sole of my foot," expresses that as soon as his vast armies marched into a region, the streams were drunk up by them; or rather, that the rivers proved no obstruction to the onward march of his armies. So 사19:4-6, referring to Egypt, "the river—brooks of defense—shall be dried up." Horsley, translates the Hebrew for "besieged places," "rocks."
【사37:26 JFB】26. Reply of God to Sennacherib.
long ago—join, rather, with "I have done it." Thou dost boast that it is all by thy counsel and might: but it is I who, long ago, have ordered it so (사22:11); thou wert but the instrument in My hands (사10:5, 15). This was the reason why "the inhabitants were of small power before thee" (사37:27), namely, that I ordered it so; yet thou art in My hands, and I know thy ways (사37:28), and I will check thee (사37:29). Connect also, "I from ancient times have arranged ('formed') it." However, English Version is supported by 사33:13; 45:6, 21; 48:5.
【사37:27 JFB】27. Therefore—not because of thy power, but because I made them unable to withstand thee.
grass—which easily withers (사40:6; 시37:2).
on … housetops—which having little earth to nourish it fades soonest (시129:6-8).
corn blasted before it be grown up—Smith translates, "The cornfield (frail and tender), before the corn is grown."
【사37:28 JFB】28. abode—rather, "sitting down" (시139:2). The expressions here describe a man's whole course of life (신6:7; 28:6; 왕상3:7; 시121:8). There is also a special reference to Sennacherib's first being at home, then going forth against Judah and Egypt, and raging against Jehovah (사37:4).
【사37:29 JFB】29. tumult—insolence.
hook in … nose—Like a wild beast led by a ring through the nose, he shall be forced back to his own country (compare 욥41:1, 2; 겔19:4; 29:4; 38:4). In a bas-relief of Khorsabad, captives are led before the king by a cord attached to a hook, or ring, passing through the under lip or the upper lip, and nose.
【사37:30 JFB】30. Addressed to Hezekiah.
sign—a token which, when fulfilled, would assure him of the truth of the whole prophecy as to the enemy's overthrow. The two years, in which they were sustained by the spontaneous growth of the earth, were the two in which Judea had been already ravaged by Sennacherib (사32:10). Thus translate: "Ye did eat (the first year) such as groweth of itself, and in the second year that … but in this third year sow ye," &c., for in this year the land shall be delivered from the foe. The fact that Sennacherib moved his camp away immediately after shows that the first two years refer to the past, not to the future [Rosenmuller]. Others, referring the first two years to the future, get over the difficulty of Sennacherib's speedy departure, by supposing that year to have been the sabbatical year, and the second year the jubilee; no indication of this appears in the context.
【사37:31 JFB】31. remnant—Judah remained after the ten tribes were carried away; also those of Judah who should survive Sennacherib's invasion are meant.
【사37:33 JFB】33. with shields—He did come near it, but was not allowed to conduct a proper siege.
bank—a mound to defend the assailants in attacking the walls.
【사37:34 JFB】34. (See 사37:29, 37; 사29:5-8).
【사37:35 JFB】35. I will defend—Notwithstanding Hezekiah's measures of defense (대하32:3-5), Jehovah was its true defender.
mine own sake—since Jehovah's name was blasphemed by Sennacherib (사37:23).
David's sake—on account of His promise to David (시132:17, 18), and to Messiah, the heir of David's throne (사9:7; 11:1).
【사37:36 JFB】36. Some attribute the destruction to the agency of the plague (see on 사33:24), which may have caused Hezekiah's sickness, narrated immediately after; but 사33:1, 4, proves that the Jews spoiled the corpses, which they would not have dared to do, had there been on them infection of a plague. The secondary agency seems, from 사29:6; 30:30, to have been a storm of hail, thunder, and lightning (compare 출9:22-25). The simoon belongs rather to Africa and Arabia than Palestine, and ordinarily could not produce such a destructive effect. Some few of the army, as 대하32:21 seems to imply, survived and accompanied Sennacherib home. Herodotus (2.141) gives an account confirming Scripture in so far as the sudden discomfiture of the Assyrian army is concerned. The Egyptian priests told him that Sennacherib was forced to retreat from Pelusium owing to a multitude of field mice, sent by one of their gods, having gnawed the Assyrians' bow-strings and shield-straps. Compare the language (사37:33), "He shall not shoot an arrow there, nor come before it with shields," which the Egyptians corrupted into their version of the story. Sennacherib was as the time with a part of his army, not at Jerusalem, but on the Egyptian frontier, southwest of Palestine. The sudden destruction of the host near Jerusalem, a considerable part of his whole army, as well as the advance of the Ethiopian Tirhakah, induced him to retreat, which the Egyptians accounted for in a way honoring to their own gods. The mouse was the Egyptian emblem of destruction. The Greek Apollo was called Sminthian, from a Cretan word for "a mouse," as a tutelary god of agriculture, he was represented with one foot upon a mouse, since field mice hurt corn. The Assyrian inscriptions, of course, suppress their own defeat, but nowhere boast of having taken Jerusalem; and the only reason to be given for Sennacherib not having, amidst his many subsequent expeditions recorded in the monuments, returned to Judah, is the terrible calamity he had sustained there, which convinced him that Hezekiah was under the divine protection. Rawlinson says, In Sennacherib's account of his wars with Hezekiah, inscribed with cuneiform characters in the hall of the palace of Koyunjik, built by him (a hundred forty feet long by a hundred twenty broad), wherein even the Jewish physiognomy of the captives is portrayed, there occurs a remarkable passage; after his mentioning his taking two hundred thousand captive Jews, he adds, "Then I prayed unto God"; the only instance of an inscription wherein the name of God occurs without a heathen adjunct. The forty-sixth Psalm probably commemorates Judah's deliverance. It occurred in one "night," according to 왕하19:35, with which Isaiah's words, "when they arose early in the morning," &c., are in undesigned coincidence.
they … they—"the Jews … the Assyrians."
【사37:37 JFB】37. dwelt at Nineveh—for about twenty years after his disaster, according to the inscriptions. The word, "dwelt," is consistent with any indefinite length of time. "Nineveh," so called from Ninus, that is, Nimrod, its founder; his name means "exceedingly impious rebel"; he subverted the existing patriarchal order of society, by setting up a system of chieftainship, founded on conquest; the hunting field was his training school for war; he was of the race of Ham, and transgressed the limits marked by God (창10:8-11, 25), encroaching on Shem's portion; he abandoned Babel for a time, after the miraculous confusion of tongues and went and founded Nineveh; he was, after death, worshipped as Orion, the constellation (see on 욥9:9; 욥38:31).
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