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■ 사무엘하 23장
1. 이는 다윗의 마지막 말이라 이새의 아들 다윗이 말함이여 높이 올리운 자, 야곱의 하나님에게 기름 부음 받은자 이스라엘의 노래 잘하는 자가 말하도다
Now these be the last words of David . David the son of Jesse said , and the man who was raised up on high , the anointed of the God of Jacob , and the sweet psalmist of Israel , said ,
2. 여호와의 신이 나를 빙자하여 말씀하심이여 그 말씀이 내 혀에 있도다
The Spirit of the Lord spake by me, and his word was in my tongue .
3. 이스라엘의 하나님이 말씀하시며 이스라엘의 바위가 내게 이르시기를 사람을 공의로 다스리는 자, 하나님을 경외함으로 다스리는 자여
The God of Israel said , the Rock of Israel spake to me, He that ruleth over men must be just , ruling in the fear of God .
4. 저는 돋는 해 아침 빛 같고 구름 없는 아침 같고 비 후의 광선으로 땅에서 움이 돋는 새 풀 같으니라 하시도다
And he shall be as the light of the morning , when the sun riseth , even a morning without clouds ; as the tender grass springing out of the earth by clear shining after rain .
5. 내 집이 하나님 앞에 이 같지 아니하냐 하나님이 나로 더불어 영원한 언약을 세우사 만사에 구비하고 견고케 하셨으니 나의 모든 구원과 나의 모든 소원을 어찌 이루지 아니하시랴
Although my house be not so with God ; yet he hath made with me an everlasting covenant , ordered in all things, and sure : for this is all my salvation , and all my desire , although he make it not to grow .
6. 그러나 사악한 자는 다 내어 버리울 가시나무 같으니 이는 손으로 잡을 수 없음이로다
But the sons of Belial shall be all of them as thorns thrust away , because they cannot be taken with hands :
7. 그것들을 만지는 자는 철과 창자루를 가져야 하리니 그것들이 당장에 불사르이리로다 하니라
But the man that shall touch them must be fenced with iron and the staff of a spear ; and they shall be utterly burned with fire in the same place .
8. 다윗의 용사들의 이름이 이러하니라 다그몬 사람 요셉밧세벳이라고도 하고 에센 사람 아디노라고도 하는 자는 군장의 두목이라 저가 한 때에 팔백 인을 쳐 죽였더라
These be the names of the mighty men whom David had: The Tachmonite that sat in the seat , chief among the captains ; the same was Adino the Eznite : he lift up his spear against eight hundred , whom he slew at one time .
9. 그 다음은 아호아 사람 도대의 아들 엘르아살이니 다윗과 함께 한 세 용사 중에 하나이라 블레셋 사람이 싸우려고 모이매 이스라엘 사람들이 물러간지라 세 용사가 싸움을 돋우고
And after him was Eleazar the son of Dodo the Ahohite , one of the three mighty men with David , when they defied the Philistines that were there gathered together to battle , and the men of Israel were gone away :
10. 저가 나가서 손이 피곤하여 칼에 붙기까지 블레셋 사람을 치니라 그 날에 여호와께서 크게 이기게 하셨으므로 백성들은 돌아와서 저의 뒤를 따라가며 노략할 뿐이었더라
He arose , and smote the Philistines until his hand was weary , and his hand clave unto the sword : and the Lord wrought a great victory that day ; and the people returned after him only to spoil .
11. 그 다음은 하랄 사람 아게의 아들 삼마라 블레셋 사람이 떼를 지어 녹두나무가 가득한 밭에 모이매 백성들은 블레셋 사람 앞에서 도망하되
And after him was Shammah the son of Agee the Hararite . And the Philistines were gathered together into a troop , where was a piece of ground full of lentiles : and the people fled from the Philistines .
12. 저는 그 밭 가운데 서서 막아 블레셋 사람을 친지라 여호와께서 큰 구원을 이루시니라
But he stood in the midst of the ground , and defended it, and slew the Philistines : and the Lord wrought a great victory .
13. 또 삼십 두목 중 세 사람이 곡식 벨 때에 아둘람 굴에 이르러 다윗에게 나아갔는데 때에 블레셋 사람의 떼가 르바임 골짜기에 진 쳤더라
And three of the thirty chief went down , and came to David in the harvest time unto the cave of Adullam : and the troop of the Philistines pitched in the valley of Rephaim .
14. 그 때에 다윗은 산성에 있고 블레셋 사람의 영채는 베들레헴에 있는지라
And David was then in an hold , and the garrison of the Philistines was then in Beth–lehem .
15. 다윗이 사모하여 가로되 베들레헴 성문 곁 우물 물을 누가 나로 마시게 할꼬 하매
And David longed , and said , Oh that one would give me drink of the water of the well of Beth–lehem , which is by the gate !
16. 세 용사가 블레셋 사람의 군대를 충돌하고 지나가서 베들레헴 성문 곁 우물 물을 길어 가지고 다윗에게로 왔으나 다윗이 마시기를 기뻐 아니하고 그 물을 여호와께 부어 드리며
And the three mighty men brake through the host of the Philistines , and drew water out of the well of Beth–lehem , that was by the gate , and took it, and brought it to David : nevertheless he would not drink thereof, but poured it out unto the Lord .
17. 가로되 여호와여 내가 결단코 이런 일을 하지 아니하리이다 이는 생명을 돌아보지 아니하고 갔던 사람들의 피니이다 하고 마시기를 즐겨 아니하니라 세 용사가 이런 일을 행하였더라
And he said , Be it far from me, O Lord , that I should do this: is not this the blood of the men that went in jeopardy of their lives ? therefore he would not drink it. These things did these three mighty men .
18. 또 스루야의 아들 요압의 아우 아비새니 저는 그 삼 인의 두목이라 저가 창을 들어 삼백 인을 죽이고 그 삼 인 중에 이름을 얻었으
And Abishai , the brother of Joab , the son of Zeruiah , was chief among three . And he lifted up his spear against three hundred , and slew them, and had the name among three .
19. 저는 삼 인 중에 가장 존귀한 자가 아니냐 저가 저희의 두목이 되었으나 그러나 첫 삼 인에게는 미치지 못하였더라
Was he not most honourable of three ? therefore he was their captain : howbeit he attained not unto the first three .
20. 또 갑스엘 용사의 손자 여호야다의 아들 브나야니 저는 효용한 일을 행한 자라 일찍이 모압 아리엘의 아들 둘을 죽였고 또 눈 올 때에 함정에 내려가서 한 사자를 죽였으며
And Benaiah the son of Jehoiada , the son of a valiant man , of Kabzeel , who had done many acts , he slew two lionlike men of Moab : he went down also and slew a lion in the midst of a pit in time of snow :
21. 또 장대한 애굽 사람을 죽였는데 그의 손에 창이 있어도 저가 막대를 가지고 내려가서 그 애굽 사람의 손에서 창을 빼앗아 그 창으로 죽였더라
And he slew an Egyptian , a goodly man : and the Egyptian had a spear in his hand ; but he went down to him with a staff , and plucked the spear out of the Egyptian’s hand , and slew him with his own spear .
22. 여호야다의 아들 브나야가 이런 일을 행하였으므로 세 용사 중에 이름을 얻고
These things did Benaiah the son of Jehoiada , and had the name among three mighty men .
23. 삼십 인보다 존귀하나 그러나 첫 삼 인에게는 미치지 못하였더라 다윗이 저를 세워 시위대 장관을 삼았더라
He was more honourable than the thirty , but he attained not to the first three . And David set him over his guard .
24. 요압의 아우 아사헬은 삼십 인 중에 하나요 또 베들레헴 도도의 아들 엘하난과
Asahel the brother of Joab was one of the thirty ; Elhanan the son of Dodo of Beth–lehem ,
25. 하롯 사람 삼훗과 하롯 사람 엘리가와
Shammah the Harodite , Elika the Harodite ,
26. 발디 사람 헬레스와 드고아사람 익게스의 아들 이라와
Helez the Paltite , Ira the son of Ikkesh the Tekoite ,
27. 아나돗 사람 아비에셀과 후사 사람 므분내와
Abiezer the Anethothite , Mebunnai the Hushathite ,
28. 아호아 사람 살몬과 느도바 사람 마하래와
Zalmon the Ahohite , Maharai the Netophathite ,
29. 느도바 사람 바아나의 아들 헬렙과 베냐민 자손에 속한 기브아 사람 리배의 아들 잇대와
Heleb the son of Baanah , a Netophathite , Ittai the son of Ribai out of Gibeah of the children of Benjamin ,
30. 비라돈 사람 브나야와 가아스 시냇가에 사는 힛대와
Benaiah the Pirathonite , Hiddai of the brooks of Gaash ,
31. 아르바 사람 아비알본과 바르훔 사람 아스마웻과
Abi–albon the Arbathite , Azmaveth the Barhumite ,
32. 사알본 사람 엘리아바와 야센의 아들 요나단과
Eliahba the Shaalbonite , of the sons of Jashen , Jonathan ,
33. 하랄 사람 삼마와 아랄 사람 사랄의 아들 아히암과
Shammah the Hararite , Ahiam the son of Sharar the Hararite ,
34. 마아가 사람의 손자 아하스배의 아들 엘리벨렛과 길로 사람 아히도벨의 아들 엘리암과
Eliphelet the son of Ahasbai , the son of the Maachathite , Eliam the son of Ahithophel the Gilonite ,
35. 갈멜 사람 헤스래와 아랍 사람 바아래와
Hezrai the Carmelite , Paarai the Arbite ,
36. 소바 나단의 아들 이갈과 갓 사람 바니와
Igal the son of Nathan of Zobah , Bani the Gadite ,
37. 암몬 사람 셀렉과 스루야의 아들 요압의 병기 잡은 자 브에롯 사람 나하래와
Zelek the Ammonite , Naharai the Beerothite , armourbearer to Joab the son of Zeruiah ,
38. 이델 사람 이라와 이델 사람 가렙과
Ira an Ithrite , Gareb an Ithrite ,
39. 헷 사람 우리아라 이상 도합이 삼십칠 인이었더라
Uriah the Hittite : thirty and seven in all.
■ 주석 보기
【삼하23:1 JFB】삼하23:1-7. David Professes His Faith in God's Promises.
1. Now these be the last words of David—Various opinions are entertained as to the precise meaning of this statement, which, it is obvious, proceeded from the compiler or collector of the sacred canon. Some think that, as there is no division of chapters in the Hebrew Scriptures, this introduction was intended to show that what follows is no part of the preceding song. Others regard this as the last of the king's poetical compositions; while still others consider it the last of his utterances as an inspired writer.
raised up on high—from an obscure family and condition to a throne.
the anointed of the God of Jacob—chosen to be king by the special appointment of that God, to whom, by virtue of an ancient covenant, the people of Israel owed all their peculiar destiny and distinguished privileges.
the sweet psalmist of Israel—that is, delightful, highly esteemed.
【삼하23:1 CWC】[MINGLED EXPERIENCES]
1. The Grateful Retrospect, c. 22.
The title of this section is that which Spurgeon gives the psalm which constitutes it. The psalm is numbered 18 in the book of Psalms, and will be found to contain variations in the text. A common explanation of these is that David sung it, or caused it to be sung, often, and hence revised it for final use in the tabernacle.
The second and forty-ninth verses of the psalm are quoted in the New Testament as the words of Jesus Christ (롬15:9 and 히2:13), which gives it a right to be classed as a Messianic psalm. Such psalms are those in which the psalmist is either referring to the Messiah, or in which the latter, by His Spirit, is speaking in the first person through the psalmist. There is a sense, therefore, in which all through this psalm we may think of Jesus as referring to His own sorrows while on the earth, His deliverance from His enemies, and His triumphs over opposition.
To speak of the psalm more in detail, verse 1 gives its occasion; verses 2 and 4, its theme; 5 to 19 speak poetically of the deliverances obtained through the power of God; 20 to 28, the reason for them as based on the psalmist's righteousness; 29 to 43, the preparation and girding the psalmist himself received; and 44 to 51 mingle praise for the past and prophecy for the future.
It is the fourth division, 20 to 28 more than any other, that makes it difficult to apply the psalm to David except in a highly poetical sense, and which gives it a Messianic significance.
2. The Last Words, 23:1-7.
What is meant by the first sentence of this chapter is difficult to say. It reads like a note of some editor and may mean that the verses following, although poetical, are not part of the preceding song.
The whole section is reminiscent and expressive of trust in God. The second verse is a strong testimony to the divine inspiration of David's words.
David's house had not been what it should have been (v. 5), yet God's covenant was sure, and for His own Name's sake it would be carried forward until the Messiah should sit upon the throne. He was David's desire and salvation.
3. A Catalogue of the Mighty, 23:8-39.
David's great human helpers are here designated and short sketches given of them. Space will not permit any enlarged commentary on the text, nor is it necessary. But note the supernatural character of their achievements -- "the Lord wrought a great victory" (v. 12).
There were three classes of these men. The first consisted of the first three named, verses 8 to 17; the second, of the next three, Abishai, Benaiah and Asahel, apparently, 18 to 24; and the third of the last thirty, of whom, it would appear, Asahel was chief.
4. Numbering the People, 24:1-9.
When this took place is not easy to determine, but it is disappointing to note that it was a testing of David's character in which he failed.
"He" before "moved" in verse 1, refers to Satan, as will be seen from 대상21:3, and shows that although God does not tempt any man (약1:13), yet, sometimes He permits the adversary of souls to do it In this case He withdrew His supporting grace and the king fell (vv. 3, 4).
How long did it take to obtain this census, and what was its report (vv. 8, 9)?
There is an apparent discrepancy between the record here and 1 Chronicles 21, which, however, can be explained.
Samuel says, "there were in Israel 800,000 valiant men"; while Chronicles says, "And all they of Israel were a thousand thousand and an hundred thousand men that drew sword" -- 300,000 more. The words in the second case, "all they of Israel," suggests the key to the difficulty. Chronicles gives the full number of the military belonging to Israel, while Samuel omits the special guards of the king and the princes who were in actual service as militia, and which were just 300,000.
In like manner, Samuel says, "The men of Judah were 500,000 men," while Chronicles records that "Judah was 470,000 that drew sword." The difference is explained by the army of observation on the frontiers of Philistia (삼하6:1, 2) which were not included by the author of Chronicles, though they were by the author of Samuel. In this case the first-named does not say "all they of Judah," as he had of Israel.
5. A Choice of Chastisement, vv. 10-25.
God graciously leads David to repentance (v. 10), but He can by no means clear the guilty (vv. 11, 12), yet mercy mingles with justice (vv. 13, 14).
Note the difference between David's spirit in verse 17, and that of Saul in corresponding circumstances (삼상15:15). And do not overlook Araunah's kingly generosity on the one hand (v. 23), or David's conscientiousness on the other (v. 24). Of course, "Ornan" in Chronicles is only another pronunciation of Araunah in Samuel.
Observe from 대상21:28-22:5, that the threshing floor subsequently became the site of Solomon's temple.
【삼하23:1 MHCC】These words of David are very worthy of regard. Let those who have had long experience of God's goodness, and the pleasantness of heavenly wisdom, when they come to finish their course, bear their testimony to the truth of the promise. David avows his Divine inspiration, that the Spirit of God spake by him. He, and other holy men, spake and wrote as they were moved by the Holy Ghost. In many things he had his own neglect and wrong conduct to blame. But David comforted himself that the Lord had made with him an everlasting covenant. By this he principally intended the covenant of mercy and peace, which the Lord made with him as a sinner, who believed in the promised Saviour, who embraced the promised blessing, who yielded up himself to the Lord, to be his redeemed servant. Believers shall for ever enjoy covenant blessings; and God the Father, Son, and Holy Ghost, shall be for ever glorified in their salvation. Thus pardon, righteousness, grace, and eternal life, are secured as the gift of God through Jesus Christ. There is an infinite fulness of grace and all blessings treasured up in Christ, for those who seek his salvation. This covenant was all David's salvation, he so well knew the holy law of God and the extent of his own sinfulness, that he perceived what was needful for his own case in this salvation. It was therefore all his desire. In comparison, all earthly objects lost their attractions; he was willing to give them up, or to die and leave them, that he might enjoy full happiness, 시73:24–28. Still the power of evil, and the weakness of his faith, hope, and love, were his grief and burden. Doubtless he would have allowed that his own slackness and want of care were the cause; but the hope that he should soon be made perfect in glory, encouraged him in his dying moments.
【삼하23:2 JFB】2. The Spirit of the Lord spake by me—Nothing can more clearly show that all that is excellent in spirit, beautiful in language, or grand in prophetic imagery, which the Psalms of David contain, were owing, not to his superiority in natural talents or acquired knowledge, but to the suggestion and dictates of God's Spirit.
【삼하23:3 JFB】3. the Rock of Israel—This metaphor, which is commonly applied by the sacred writers to the Almighty, was very expressive to the minds of the Hebrew people. Their national fortresses, in which they sought security in war, were built on high and inaccessible rocks.
spake to me—either preceptively, giving the following counsels respecting the character of an upright ruler in Israel, or prophetically, concerning David and his royal dynasty, and the great Messiah, of whom many think this is a prophecy, rendering the words, "he that ruleth"—"there shall be a ruler over men."
【삼하23:4 JFB】4. as the tender grass springing out of the earth by clear shining after rain—Little patches of grass are seen rapidly springing up in Palestine after rain; and even where the ground has been long parched and bare, within a few days or hours after the enriching showers begin to fall, the face of the earth is so renewed that it is covered over with a pure fresh mantle of green.
【삼하23:5 JFB】5. Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure—"the light of the morning," that is, the beginning of David's kingdom, was unlike the clear brilliant dawn of an Eastern day but was overcast by many black and threatening clouds; neither he nor his family had been like the tender grass springing up from the ground and flourishing by the united influences of the sun and rain; but rather like the grass that withereth and is prematurely cut down. The meaning is: although David's house had not flourished in an uninterrupted course of worldly prosperity and greatness, according to his hopes; although great crimes and calamities had beclouded his family history; some of the most promising branches of the royal tree had been cut down in his lifetime and many of his successors should suffer in like manner for their personal sins; although many reverses and revolutions may overtake his race and his kingdom, yet it was to him a subject of the highest joy and thankfulness that God will inviolably maintain His covenant with his family, until the advent of his greatest Son, the Messiah, who was the special object of his desire, and the author of his salvation.
【삼하23:6 JFB】6. But the sons of Belial shall be all of them as thorns—that is, the wicked enemies and persecutors of this kingdom of righteousness. They resemble those prickly, thorny plants which are twisted together, whose spires point in every direction, and which are so sharp and strong that they cannot be touched or approached without danger; but hard instruments and violent means must be taken to destroy or uproot them. So God will remove or destroy all who are opposed to this kingdom.
【삼하23:8 JFB】삼하23:8-39. A Catalogue of His Mighty Men.
8. These be the names of the mighty men whom David had—This verse should be translated thus: He who sits in the seat of the Tachmonite (that is, of Jashobeam the Hachmonite), who was chief among the captains, the same is Adino the Eznite; he lift up his spear against eight hundred, whom he slew at one time. The text is corrupt in this passage; the number eight hundred should be three hundred [Davidson, Hermeneutics]. Under Joab he was chief or president of the council of war. The first or highest order was composed of him and his two colleagues, Eleazar and Shammah. Eleazar seems to have been left to fight the Philistines alone; and on his achieving the victory, they returned to the spoil. In like manner Shammah was left to stand alone in his glory, when the Lord, by him, wrought a great victory. It is not very easy to determine whether the exploits that are afterwards described were performed by the first or the second three.
【삼하23:8 MHCC】David once earnestly longed for the water at the well of Bethlehem. It seems to be an instance of weakness. He was thirsty; with the water of that well he had often refreshed himself when a youth, and it was without due thought that he desired it. Were his valiant men so forward to expose themselves, upon the least hint of their prince's mind, and so eager to please him, and shall not we long to approve ourselves to our Lord Jesus, by ready compliance with his will, as shown us by his word, Spirit, and providence? But David poured out the water as a drink-offering to the Lord. Thus he would cross his own foolish fancy, and punish himself for indulging it, and show that he had sober thoughts to correct his rash ones, and knew how to deny himself. Did David look upon that water as very precious which was got at the hazard of these men's blood, and shall not we much more value those benefits for purchasing which our blessed Saviour shed his blood? Let all beware of neglecting so great salvation.
【삼하23:15 JFB】15, 16. the well of Beth-lehem—An ancient cistern, with four or five holes in the solid rock, at about ten minutes distance to the north of the eastern corner of the hill of Beth-lehem, is pointed out by the natives as Bir-Daoud; that is, David's well. Dr. Robinson doubts the identity of the well; but others think that there are no good grounds for doing so. Certainly, considering this to be the ancient well, Beth-lehem must have once extended ten minutes further to the north, and must have lain in times of old, not as now, on the summit, but on the northern rise of the hill; for the well is by or (대상11:7) at the gate. I find in the description of travellers, that the common opinion is, that David's captains had come from the southeast, in order to obtain, at the risk of their lives, the so-much-longed-for water; while it is supposed that David himself was then in the great cave that is not far to the southeast of Beth-lehem; which cave is generally held to have been that of Adullam. But (수15:35) Adullam lay "in the valley"; that is, in the undulating plain at the western base of the mountains of Judea and consequently to the southwest of Beth-lehem. Be this as it may, David's men had in any case to break through the host of the Philistines, in order to reach the well; and the position of Bir-Daoud agrees well with this [Van De Velde].
【삼하23:19 JFB】19-39. the first three—The mighty men or champions in David's military staff were divided into three classes—the highest, Jashobeam, Eleazar, and Shammah; the second class, Abishai, Benaiah, and Asahel; and the third class, the thirty, of which Asahel was the chief. There are thirty-one mentioned in the list, including Asahel; and these added to the two superior orders make thirty-seven. Two of them, we know, were already dead; namely, Asahel [삼하3:30] and Uriah [삼하11:17]; and if the dead, at the drawing up of the list, amounted to seven, then we might suppose a legion of honor, consisting of the definite number thirty, where the vacancies, when they occurred, were replaced by fresh appointments.
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