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■ 사무엘하 6장
1. 다윗이 이스라엘에서 뺀 무리 삼만을 다시 모으고
Again, David gathered together all the chosen men of Israel , thirty thousand .
2. 일어나서 그 함께 있는 모든 사람으로 더불어 바알레유다로 가서 거기서 하나님의 궤를 메어 오려 하니 그 궤는 그룹들 사이에 좌정하신 만군의 여호와의 이름으로 이름하는 것이라
And David arose , and went with all the people that were with him from Baale of Judah , to bring up from thence the ark of God , whose name is called by the name of the Lord of hosts that dwelleth between the cherubims .
3. 저희가 하나님의 궤를 새 수레에 싣고 산에 있는 아비나답의 집에서 나오는데 아비나답의 아들 웃사와 아효가 그 새 수레를 모니라
And they set the ark of God upon a new cart , and brought it out of the house of Abinadab that was in Gibeah : and Uzzah and Ahio , the sons of Abinadab , drave the new cart .
4. 저희가 산에 있는 아비나답의 집에서 하나님의 궤를 싣고 나올 때에 아효는 궤 앞에서 행하고
And they brought it out of the house of Abinadab which was at Gibeah , accompanying the ark of God : and Ahio went before the ark .
5. 다윗과 이스라엘 온 족속이 잣나무로 만든 여러 가지 악기와 수금과 비파와 소고와 양금과 제금으로 여호와 앞에서 주악하더라
And David and all the house of Israel played before the Lord on all manner of instruments made of fir wood , even on harps , and on psalteries , and on timbrels , and on cornets , and on cymbals .
6. 저희가 나곤의 타작 마당에 이르러서는 소들이 뛰므로 웃사가 손을 들어 하나님의 궤를 붙들었더니
And when they came to Nachon’s threshingfloor , Uzzah put forth his hand to the ark of God , and took hold of it; for the oxen shook it.
7. 여호와 하나님이 웃사의 잘못함을 인하여 진노하사 저를 그곳에서 치시니 저가 거기 하나님의 궤 곁에서 죽으니라
And the anger of the Lord was kindled against Uzzah ; and God smote him there for his error ; and there he died by the ark of God .
8. 여호와께서 웃사를 충돌하시므로 다윗이 분하여 그곳을 베레스웃사라 칭하니 그 이름이 오늘까지 이르니라
And David was displeased , because the Lord had made a breach upon Uzzah : and he called the name of the place Perez–uzzah to this day .
9. 다윗이 그 날에 여호와를 두려워하여 가로되 여호와의 궤가 어찌 내게로 오리요 하고
And David was afraid of the Lord that day , and said , How shall the ark of the Lord come to me?
10. 여호와의 궤를 옮겨 다윗 성 자기에게로 메어 가기를 즐겨하지 아니하고 치우쳐 가드 사람 오벧에돔의 집으로 메어 간지라
So David would not remove the ark of the Lord unto him into the city of David : but David carried it aside into the house of Obed–edom the Gittite .
11. 여호와의 궤가 가드 사람 오벧에돔의 집에 석 달을 있었는데 그 온 집에 복을 주시니라
And the ark of the Lord continued in the house of Obed–edom the Gittite three months : and the Lord blessed Obed–edom , and all his household .
12. 혹이 다윗 왕에게 고하여 가로되 여호와께서 하나님의 궤를 인하여 오벧에돔의 집과 그 모든 소유에 복을 주셨다 한지라 다윗이 가서 하나님의 궤를 기쁨으로 메고 오벧에돔의 집에서 다윗 성으로 올라갈새
And it was told king David , saying , The Lord hath blessed the house of Obed–edom , and all that pertaineth unto him, because of the ark of God . So David went and brought up the ark of God from the house of Obed–edom into the city of David with gladness .
13. 여호와의 궤를 멘 사람들이 여섯 걸음을 행하매 다윗이 소와 살진 것으로 제사를 드리고
And it was so, that when they that bare the ark of the Lord had gone six paces , he sacrificed oxen and fatlings .
14. 여호와 앞에서 힘을 다하여 춤을 추는데 때에 베 에봇을 입었더라
And David danced before the Lord with all his might ; and David was girded with a linen ephod .
15. 다윗과 온 이스라엘 족속이 즐거이 부르며 나팔을 불고 여호와의 궤를 메어 오니라
So David and all the house of Israel brought up the ark of the Lord with shouting , and with the sound of the trumpet .
16. 여호와의 궤가 다윗 성으로 들어올 때에 사울의 딸 미갈이 창으로 내다보다가 다윗 왕이 여호와 앞에서 뛰놀며 춤추는 것을 보고 심중에 저를 업신여기니라
And as the ark of the Lord came into the city of David , Michal Saul’s daughter looked through a window , and saw king David leaping and dancing before the Lord ; and she despised him in her heart .
17. 여호와의 궤를 메고 들어가서 다윗이 위하여 친 장막 가운데 그 예비한 자리에 두매 다윗이 번제와 화목제를 여호와 앞에 드리니라
And they brought in the ark of the Lord , and set it in his place , in the midst of the tabernacle that David had pitched for it: and David offered burnt offerings and peace offerings before the Lord .
18. 다윗이 번제와 화목제 드리기를 마치고 만군의 여호와의 이름으로 백성에게 축복하고
And as soon as David had made an end of offering burnt offerings and peace offerings , he blessed the people in the name of the Lord of hosts .
19. 모든 백성 곧 온 이스라엘 무리의 무론 남녀하고 떡 한 개와 고기 한 조각과 건포도떡 한 덩이씩 나눠주매 모든 백성이 각기 집으로 돌아가니라
And he dealt among all the people , even among the whole multitude of Israel , as well to the women as men , to every one a cake of bread , and a good piece of flesh, and a flagon of wine. So all the people departed every one to his house .
20. 다윗이 자기의 가족에게 축복하러 돌아오매 사울의 딸 미갈이 나와서 다윗을 맞으며 가로되 이스라엘 왕이 오늘날 어떻게 영화로우신지 방탕한 자가 염치 없이 자기의 몸을 드러내는 것처럼 오늘날 그 신복의 계집종의 눈 앞에서 몸을 드러내셨도다
Then David returned to bless his household . And Michal the daughter of Saul came out to meet David , and said , How glorious was the king of Israel to day , who uncovered himself to day in the eyes of the handmaids of his servants , as one of the vain fellows shamelessly uncovereth himself!
21. 다윗이 미갈에게 이르되 이는 여호와 앞에서 한 것이니라 저가 네 아비와 그 온 집을 버리시고 나를 택하사 나로 여호와의 백성 이스라엘의 주권자를 삼으셨으니 내가 여호와 앞에서 뛰놀리라
And David said unto Michal , It was before the Lord , which chose me before thy father , and before all his house , to appoint me ruler over the people of the Lord , over Israel : therefore will I play before the Lord .
22. 내가 이보다 더 낮아져서 스스로 천하게 보일지라도 네가 말한바 계집종에게는 내가 높임을 받으리라 한지라
And I will yet be more vile than thus , and will be base in mine own sight : and of the maidservants which thou hast spoken of, of them shall I be had in honour .
23. 그러므로 사울의 딸 미갈이 죽는 날까지 자식이 없으니라
Therefore Michal the daughter of Saul had no child unto the day of her death .
■ 주석 보기
【삼하6:1 JFB】삼하6:1-5. David Fetches the Ark from Kirjath-jearim on a New Cart.
1. Again, David gathered together all the chosen men of Israel—(See 삼하5:1). The object of this second assembly was to commence a national movement for establishing the ark in Jerusalem, after it had continued nearly fifty years in the house of Abinadab (see on 대상13:1).
【삼하6:1 CWC】["GOING AND GROWING"]
1. Conquering Foes, c. 5.
The title of this lesson is the literal rendering of verse 10, "David went on and grew great." The margin reads, "going and growing."
First, he overcame the inhabitants of Jerusalem known as the Jebusites and, capturing the city, made it his capital (w. 6-9). The parallel passage in First Chronicl에11:4-9, will show the two accounts to complement and confirm one another, Samuel being the more biographic and analistic and Chronicles the more historical. -- Lange.
The reference to the "blind and the lame" may mean that the Jebusites felt themselves so strongly fortified on Mount Zion, that in derision they put such persons on the wall as defenders -- even then David could not take the citadel, they thought.
This is the first time "Zion" is referred to (v. 7), and it is well to identify it as the southwest hill of Jerusalem, the older and higher part of the city. It was here that later David brought the ark of the covenant, from which time the hill became sacred. After the building of the temple by Solomon on Mount Moriah, a different eminence, and the transfer of the ark thither, the name "Zion" was extended to comprehend it also (사8:18; 욜3:17; 미4:7). Often it is used, however, for the whole of Jerusalem (왕하19:21), occasionally for the Jewish system of religion (시126:1), and once, at least, for heaven (히12:22).
David next overcomes the Philistines (vv. 17-25). Note the supernatural interposition in verses 23, 24. "The sound of a going," means probably the sound of human steps as of an advancing army, the symbol of Jehovah's approach in power. "Thou shalt bestir thyself," means, "Be sharp!" "Rush quickly!"
Thus victory comes from the Lord, (1) when it is humbly asked for, according to His will and word; (2) when the battle is undertaken in His name and for His cause; (3) when it is fought in obedience to His directions and guidance.
But observe, as Matthew Henry says, that "though God promises to go before them, yet David must bestir himself and be ready to pursue the victory." God's grace must quicken our endeavors (빌2:12, 13).
Broadus calls the chapter "King David's first year of sunshine." After years of darkness, he now gains a new crown, a new capital, a new palace, a new victory over an old enemy, and in them all a new proof of God's favor.
2. Installing the Ark, c. 6.
The first attempt to bring up the ark is unsuccessful (vv. 1-11) because of the sacrilegious act of Uzzah (민4:14, 15; 7:9; 18:3); but the motive of David s heart was laudable, and unlike anything we read of Saul.
"Baale of Judah" is another name for Kirjath-jearim (삼상6:21; 수15:60).
The second attempt was successful (vv. 11-19), because the Levitical law was obeyed (see 대상15:1-14), an incidental evidence that this law had been recorded, though overlooked. This, so far, answers the destructive criticism which would relegate the Pentateuch to a later period than David.
There may have been too much abandon in David's dancing (v. 16), but the spirit of Michal's criticism (v. 20) was not God-glorifying, for David's rebuke of her seemed to have the divine sanction (v. 23). See 1 Chron. 16, the Psalm composed on this occasion.
3. The Messianic Covenant, c. 7.
We have here one of the most important chapters in the Old Testament, ranking in Messianic significance with Gen. 3, 12 and 49, and Deut. 18. The seed of the woman, who was to come in the line of Abraham and Judah, is now seen to belong to the family of Jesse; and the prophet like unto Moses is to be also a king on the throne of his father David.
A great honor for David is now to be revealed. He has a lofty motive in desiring to build a temple for the ark, and Nathan, not taking counsel of the Lord, is disposed to favor it, until differently informed (vv. 1-17).
In these words of the Lord by Nathan observe the promise of Israel's future prosperity and peace -- still future (vv. 10, 11). Observe further that the "house" God promises to build for David (vv. 11, 13), is neither a material nor a spiritual one, but, as distinguished from either, a political one. It is a house in the sense of an earthly kingdom to be set up in his son. But it is clear that the son is not merely Solomon who immediately succeeded to the throne, but the Lord Jesus Christ, of whom, in a limited sense, Solomon is a type. The word "forever" in verse 13 foreshadows this, but the first sentence of verse 14 compared with 히1:8, settles it.
In this connection Bishop Horsley's and Adam Clarke's translation of the latter part of that verse is interesting and significant: "When iniquity is laid upon Him, I will chasten Him with the rod of men" -- a parallel to Isaiah 53 concerning the suffering Messiah.
David's adoration and thanksgiving at the revelation of this great truth is beautiful (vv. 18-29). Its humility, faith, and gratitude reach a sublimity unequaled since Moses.
He seemed to have recognized by faith the Messianic character of Nathan's words, if we may judge by Horsley's and Clarke's translation of verse 19: "O Lord God, Thou hast spoken of Thy servant's house for a great while to come, and hast regarded me in the arrangement about the MAN that is to be from above, O God, Jehovah." (See the author's Synthetic Bible Studies.)
【삼하6:1 MHCC】God is present with the souls of his people, when they want the outward tokens of his presence; but now David is settled in the throne, the honour of the ark begins to revive. Let us learn hence, to think and to speak highly of God; and to think and speak honourably of holy ordinances, which are to us as the ark was unto Israel, the tokens of God's presence, 마28:20. Christ is our Ark; in and by him God manifests his favour, and accepts our prayers and praises. The ark especially typified Christ and his mediation, in which the name of Jehovah and all his glories are displayed. The priests should have carried the ark upon their shoulders. Philistines may carry the ark in a cart without suffering for it; but if Israelites do so, it is at their peril, because this was not what God appointed.
【삼하6:2 JFB】2. from Baale of Judah—A very large force of picked men were selected for this important work lest the undertaking might be opposed or obstructed by the Philistines. Besides, a great concourse of people accompanied them out of veneration for the sacred article. The journey to Baale, which is related (대상13:6), is here presupposed, and the historian describes the course of the procession from that place to the capital.
【삼하6:3 JFB】3. they set the ark of God upon a new cart—or a covered wagon (see on 삼상6:7). This was a hasty and inconsiderate procedure, in violation of an express statute (see on 민4:15 and see 민7:9; 18:3).
【삼하6:6 JFB】삼하6:6-11. Uzzah Smitten.
6-8. they came to Nachon's threshing-floor—or Chidon's (대상13:9). The Chaldee version renders the words, "came to the place prepared for the reception of the ark," that is, near the city of David (삼하6:13).
the oxen shook it—or, "stumbled" (대상13:9). Fearing that the ark was in danger of being overturned, Uzzah, under the impulse of momentary feeling, laid hold of it to keep it steady. Whether it fell and crushed him, or some sudden disease attacked him, he fell dead upon the spot. This melancholy occurrence not only threw a cloud over the joyous scene, but entirely stopped the procession; for the ark was left where it then was, in the near neighborhood of the capital. It is of importance to observe the proportionate severity of the punishments attending the profanation of the ark. The Philistines suffered by diseases, from which they were relieved by their oblations, because the law had not been given to them [삼상5:8-12]; the Bethshemites also suffered, but not fatally [삼상6:19]; their error proceeded from ignorance or inadvertency. But Uzzah, who was a Levite, and well instructed, suffered death for his breach of the law. The severity of Uzzah's fate may seem to us too great for the nature and degree of the offense. But it does not become us to sit in judgment on the dispensations of God; and, besides, it is apparent that the divine purpose was to inspire awe of His majesty, a submission to His law, and a profound veneration for the symbols and ordinances of His worship.
【삼하6:6 MHCC】Uzzah was struck dead for touching the ark. God saw presumption and irreverence in Uzzah's heart. Familiarity, even with that which is most awful, is apt to breed contempt. If it were so great a crime for one to lay hold on the ark of the covenant who had no right to do so, what is it for those to lay claim to the privileges of the covenant that come not up to the terms of it? Obed-edom opened his doors without fear, knowing the ark was a savour of death unto death to those only who treated it wrong. The same hand that punished Uzzah's proud presumption, rewarded Obed-edom's humble boldness. Let none think the worse of the gospel for the judgments on those that reject it, but consider the blessings it brings to all who receive it. Let masters of families be encouraged to keep up religion in their families. It is good to live in a family that entertains the ark, for all about it will fare the better.
【삼하6:9 JFB】9, 10. David was afraid of the Lord that day, &c.—His feelings on this alarming judgment were greatly excited on various accounts, dreading that the displeasure of God had been provoked by the removal of the ark, that the punishment would be extended to himself and people, and that they might fall into some error or neglect during the further conveyance of the ark. He resolved, therefore, to wait for more light and direction as to the path of duty. An earlier consultation by Urim would have led him right at the first, whereas in this perplexity and distress, he was reaping the fruits of inconsideration and neglect.
【삼하6:11 JFB】11. Obed-edom the Gittite—a Levite (대상15:18, 21, 24; 16:5; 26:4). He is called a Gittite, either from his residence at Gath, or more probably from Gath-rimmon, one of the Levitical cities (수21:24, 25).
【삼하6:12 JFB】삼하6:12-19. David Afterwards Brings the Ark to Zion.
12. it was told king David, saying, The Lord hath blessed the house of Obed-edom, and all that pertaineth unto him, because of the ark of God—The lapse of three months not only restored the agitated mind of the monarch to a tranquil and settled tone, but led him to a discovery of his former error. Having learned that the ark was kept in its temporary resting-place not only without inconvenience or danger, but with great advantage, he resolved forthwith to remove it to the capital, with the observance of all due form and solemnity (대상15:1-13). It was transported now on the shoulders of the priests, who had been carefully prepared for the work, and the procession was distinguished by extraordinary solemnities and demonstrations of joy.
【삼하6:12 MHCC】It became evident, that happy was the man who had the ark near him. Christ is indeed a Stone of stumbling, and a Rock of offence, to those that are disobedient; but to those that believe, he is a Corner-stone, elect, precious, 벧전2:6–8. Let us be religious. Is the ark a blessing to others' houses? We may have it, and the blessing of it, without fetching it away from our neighbours. David, at first setting out, offered sacrifices to God. We are likely to speed in our enterprises, when we begin with God, and give diligence to seek peace with him. And we are so unworthy, and our services are so defiled, that all our joy in God must be connected with repentance and faith in the Redeemer's atoning blood. David attended with high expressions of joy. We ought to serve God with our whole body and soul, and with every endowment and power we possess. On this occasion David laid aside his royal robes, and put on a plain linen dress. David prayed with and for the people, and as a prophet, solemnly blessed them in the name of the Lord.
【삼하6:13 JFB】13. when they that bare the ark … had gone six paces—Some think that four altars were hastily raised for the offering of sacrifices at the distance of every six paces (but see on 대상15:26).
【삼하6:14 JFB】14. David danced before the Lord—The Hebrews, like other ancient people, had their sacred dances, which were performed on their solemn anniversaries and other great occasions of commemorating some special token of the divine goodness and favor.
with all his might—intimating violent efforts of leaping, and divested of his royal mantle (in a state of undress), conduct apparently unsuitable to the gravity of age or the dignity of a king. But it was unquestionably done as an act of religious homage, his attitudes and dress being symbolic, as they have always been in Oriental countries, of penitence, joy, thankfulness, and devotion. [See on 대상15:27.]
【삼하6:17 JFB】17. they brought in the ark of the Lord, and set it in his place, in the midst of the tabernacle that David had pitched for it—The old tabernacle remained at Gibeon (대상16:39; 21:29; 대하1:3). Probably it was not removed because it was too large for the temporary place the king had appropriated, and because he contemplated the building of a temple.
【삼하6:18 JFB】18. he blessed the people—in the double character of prophet and king (see 왕상8:55, 56). [See on 대상16:2.]
【삼하6:19 JFB】19. cake of bread—unleavened and slender.
a good piece of flesh—roast beef.
【삼하6:20 JFB】삼하6:20-23. Michal's Barrenness.
20-22. Michal … came out to meet David, &c.—Proud of her royal extraction, she upbraided her husband for lowering the dignity of the crown and acting more like a buffoon than a king. But her taunting sarcasm was repelled in a manner that could not be agreeable to her feelings while it indicated the warm piety and gratitude of David.
【삼하6:20 MHCC】David returned to bless his household, to pray with them, and for them, and to offer up family thanksgiving for this national mercy. It is angels' work to worship God, surely that cannot lower the greatest of men. But even the palaces of princes are not free from family troubles. Exercises of religion appear mean in the eyes of those who have little or no religion themselves. If we can approve ourselves to God in what we do in religion, and do it as before the Lord, we need not heed reproach. Piety will have its praise: let us not be indifferent in it, nor afraid or ashamed to own it. David was contented to justify himself, and he did not further reprove or blame Michal's insolence; but God punished her. Those that honour God, he will honour; but those that despise him, and his servants and service, shall be lightly esteemed.
※ 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.