티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
| 한글듣기☞ | 영어듣기☞ |
■ 사사기 11장
1. 길르앗 사람 큰 용사 입다는 기생이 길르앗에게 낳은 아들이었고
Now Jephthah the Gileadite was a mighty man of valour , and he was the son of an harlot : and Gilead begat Jephthah .
2. 길르앗의 아내도 아들들을 낳았더라 아내의 아들들이 자라매 입다를 쫓아내며 그에게 이르되 너는 다른 여인의 자식이니 우리 아버지 집 기업을 잇지 못하리라 한지라
And Gilead’s wife bare him sons ; and his wife’s sons grew up , and they thrust out Jephthah , and said unto him, Thou shalt not inherit in our father’s house ; for thou art the son of a strange woman .
3. 이에 입다가 그 형제를 피하여 돕 땅에 거하매 잡류가 그에게로 모여와서 그와 함께 출입하였더라
Then Jephthah fled from his brethren , and dwelt in the land of Tob : and there were gathered vain men to Jephthah , and went out with him.
4. 얼마 후에 암몬 자손이 이스라엘을 치려 하니라
And it came to pass in process of time , that the children of Ammon made war against Israel .
5. 암몬 자손이 이스라엘을 치려 할 때에 길르앗 장로들이 입다를 데려 오려고 돕 땅에 가서
And it was so, that when the children of Ammon made war against Israel , the elders of Gilead went to fetch Jephthah out of the land of Tob :
6. 입다에게 이르되 우리가 암몬 자손과 싸우려 하나니 당신은 와서 우리의 장관이 되라
And they said unto Jephthah , Come , and be our captain , that we may fight with the children of Ammon .
7. 입다가 길르앗 장로들에게 이르되 너희가 전에 나를 미워하여 내 아버지 집에서 쫓아내지 아니하였느냐 이제 너희가 환난을 당하였다고 어찌하여 내게 왔느냐
And Jephthah said unto the elders of Gilead , Did not ye hate me, and expel me out of my father’s house ? and why are ye come unto me now when ye are in distress ?
8. 길르앗 장로들이 대답하되 이제 우리가 당신을 찾아온 것은 우리와 함께 가서 암몬 자손과 싸우려 하게 함이니 그리하면 우리 길르앗 모든 거민의 머리가 되리라
And the elders of Gilead said unto Jephthah , Therefore we turn again to thee now, that thou mayest go with us, and fight against the children of Ammon , and be our head over all the inhabitants of Gilead .
9. 입다가 길르앗 장로들에게 이르되 너희가 나를 데리고 본향으로 돌아가서 암몬 자손과 싸우게 할 때에 만일 여호와께서 그들을 네게 붙이시면 내가 과연 너희 머리가 되겠느냐
And Jephthah said unto the elders of Gilead , If ye bring me home again to fight against the children of Ammon , and the Lord deliver them before me, shall I be your head ?
10. 길르앗 장로들이 입다에게 이르되 여호와는 우리 사이의 증인이시니 당신의 말대로 우리가 반드시 행하리이다
And the elders of Gilead said unto Jephthah , The Lord be witness between us, if we do not so according to thy words .
11. 이에 입다가 길르앗 장로들과 함께 가니 백성이 그로 자기들의 머리와 장관을 삼은지라 입다가 미스바에서 자기의 말을 다 여호와 앞에 고하니라
Then Jephthah went with the elders of Gilead , and the people made him head and captain over them: and Jephthah uttered all his words before the Lord in Mizpeh .
12. 입다가 암몬 자손의 왕에게 사자를 보내어 이르되 네가 나와 무슨 상관이 있기에 내 땅을 치러 내게 왔느냐
And Jephthah sent messengers unto the king of the children of Ammon , saying , What hast thou to do with me, that thou art come against me to fight in my land ?
13. 암몬 자손의 왕이 입다의 사자에게 대답하되 이스라엘이 애굽에서 올라올 때에 아르논에서부터 얍복과 요단까지 내 땅을 취한 연고니 이제 그것을 화평히 다시 돌리라
And the king of the children of Ammon answered unto the messengers of Jephthah , Because Israel took away my land , when they came up out of Egypt , from Arnon even unto Jabbok , and unto Jordan : now therefore restore those lands again peaceably .
14. 입다가 암몬 자손의 왕에게 다시 사자를 보내어
And Jephthah sent messengers again unto the king of the children of Ammon :
15. 그에게 이르되 입다가 말하노라 이스라엘이 모압 땅과 암몬 자손의 땅을 취하지 아니하였느니라
And said unto him, Thus saith Jephthah , Israel took not away the land of Moab , nor the land of the children of Ammon :
16. 이스라엘이 애굽에서 올라올 때에 광야로 행하여 홍해에 이르고 가데스에 이르러서는
But when Israel came up from Egypt , and walked through the wilderness unto the Red sea , and came to Kadesh ;
17. 이스라엘이 사자를 에돔 왕에게 보내어 이르기를 청컨대 나를 용납하여 네 땅 가운데로 지나게 하라 하였으나 에돔 왕이 이를 듣지 아니하였고 또 그같이 사람을 모압 왕에게 보내었으나 그도 허락지 아니함으로 이스라엘이 아데스에 유하였더니
Then Israel sent messengers unto the king of Edom , saying , Let me, I pray thee, pass through thy land : but the king of Edom would not hearken thereto. And in like manner they sent unto the king of Moab : but he would not consent: and Israel abode in Kadesh .
18. 그 후에 광야를 지나 에돔 땅과 모압 땅을 둘러 행하여 모압 땅 동편에서부터 와서 아르논은 모압 경계이므로 그 경내에는 들어가지 아니하였으며
Then they went along through the wilderness , and compassed the land of Edom , and the land of Moab , and came by the east side of the land of Moab , and pitched on the other side of Arnon , but came not within the border of Moab : for Arnon was the border of Moab .
19. 이스라엘이 헤스본 왕 곧 아모리 왕 시혼에게 사자를 보내어 그에게 이르되 청컨대 우리를 용납하여 당신의 땅으로 지나 우리 곳에 이르게 하라 하였으나
And Israel sent messengers unto Sihon king of the Amorites , the king of Heshbon ; and Israel said unto him, Let us pass , we pray thee, through thy land into my place .
20. 시혼이 이스라엘을 믿지 아니하여 그 지경으로 지나지 못하게 할뿐 아니라 그 모든 백성을 모아 야하스에 진 치고 이스라엘을 치므로
But Sihon trusted not Israel to pass through his coast : but Sihon gathered all his people together , and pitched in Jahaz , and fought against Israel .
21. 이스라엘의 하나님 여호와께서 시혼과 그 모든 백성을 이스라엘의 손에 붙이시매 이스라엘이 쳐서 그 땅 거민 아모리 사람의 온 땅을 취하되
And the Lord God of Israel delivered Sihon and all his people into the hand of Israel , and they smote them: so Israel possessed all the land of the Amorites , the inhabitants of that country .
22. 아르논에서부터 얍복까지와 광야에서부터 요단까지 아모리 사람의 온 지경을 취하었느니라
And they possessed all the coasts of the Amorites , from Arnon even unto Jabbok , and from the wilderness even unto Jordan .
23. 이스라엘 하나님 여호와께서 이같이 아모리 사람을 자기 백성 이스라엘 앞에서 쫓아내셨거늘 네가 그 땅을 얻고자 하는 것이 가하냐
So now the Lord God of Israel hath dispossessed the Amorites from before his people Israel , and shouldest thou possess it?
24. 네 신 그모스가 네게 주어 얻게 한 땅을 네가 얻지 않겠느냐 우리 하나님 여호와께서 우리 앞에서 어떤 사람이든지 쫓아내시면 그 땅을 우리가 얻으리라
Wilt not thou possess that which Chemosh thy god giveth thee to possess ? So whomsoever the Lord our God shall drive out from before us, them will we possess .
25. 이제 네가 모압 왕 십볼의 아들 발락보다 나은 것이 있느냐 그가 이스라엘로 더불어 다툰 일이 있었느냐 싸운 일이 있었느냐
And now art thou any thing better than Balak the son of Zippor , king of Moab ? did he ever strive against Israel , or did he ever fight against them,
26. 이스라엘이 헤스본과 그 향촌들과 아로엘과 그 향촌들과 아르논 연안에 있는 모든 성읍에 거한지 삼백 년이어늘 그 동안 너희가 어찌하여 도로 찾지 아니하였느냐
While Israel dwelt in Heshbon and her towns , and in Aroer and her towns , and in all the cities that be along by the coasts of Arnon , three hundred years ? why therefore did ye not recover them within that time ?
27. 내가 네게 죄를 짓지 아니하였거늘 네가 나를 쳐서 내게 악을 행하고자 하는도다 원컨대 심판하시는 여호와는 오늘날 이스라엘 자손과 암몬 자손의 사이에 판결하시옵소서 하나
Wherefore I have not sinned against thee, but thou doest me wrong to war against me: the Lord the Judge be judge this day between the children of Israel and the children of Ammon .
28. 암몬 자손의 왕이 입다의 보내어 말한 것을 듣지 아니하였더라
Howbeit the king of the children of Ammon hearkened not unto the words of Jephthah which he sent him.
29. 이에 여호와의 신이 입다에게 임하시니 입다가 길르앗과 므낫세를 지나서 길르앗 미스베에 이르고 길르앗 미스베에서부터 암몬 자손들에게로 나아갈 때에
Then the Spirit of the Lord came upon Jephthah , and he passed over Gilead , and Manasseh , and passed over Mizpeh of Gilead , and from Mizpeh of Gilead he passed over unto the children of Ammon .
30. 그가 여호와께 서원하여 가로되 주께서 과연 암몬 자손을 내게 붙이시면
And Jephthah vowed a vow unto the Lord , and said , If thou shalt without fail deliver the children of Ammon into mine hands ,
31. 내가 암몬 자손에게서 평안히 돌아올 때에 누구든지 내 집 문에서 나와서 나를 영접하는 그는 여호와께 돌릴 것이니 내가 그를 번제로 드리겠나이다 하니라
Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon , shall surely be the Lord’s , and I will offer it up for a burnt offering .
32. 이에 입다가 암몬 자손에게 이르러 그들과 싸우더니 여호와께서 그들을 그 손에 붙이시매
So Jephthah passed over unto the children of Ammon to fight against them; and the Lord delivered them into his hands .
33. 아로엘에서부터 민닛에 이르기까지 이십 성읍을 치고 또 아벨 그라밈까지 크게 도륙하니 이에 암몬 자손이 이스라엘 자손 앞에 항복하였더라
And he smote them from Aroer , even till thou come to Minnith , even twenty cities , and unto the plain of the vineyards , with a very great slaughter . Thus the children of Ammon were subdued before the children of Israel .
34. 입다가 미스바에 돌아와 자기 집에 이를 때에 그 딸이 소고를 잡고 춤추며 나와서 영접하니 그의 무남독녀라
And Jephthah came to Mizpeh unto his house , and, behold, his daughter came out to meet him with timbrels and with dances : and she was his only child ; beside her he had neither son nor daughter .
35. 입다가 이를 보고 자기 옷을 찢으며 가로되 슬프다 내 딸이여 너는 나로 하여금 참담케 하는 자요 너는 나를 괴롭게 하는 자 중의 하나이로다 내가 여호와를 향하여 입을 열었으니 능히 돌이키지 못하리로다
And it came to pass, when he saw her, that he rent his clothes , and said , Alas , my daughter ! thou hast brought me very low , and thou art one of them that trouble me: for I have opened my mouth unto the Lord , and I cannot go back .
36. 딸이 그에게 이르되 나의 아버지여 아버지께서 여호와를 향하여 입을 여셨으니 아버지 입에서 낸 말씀대로 내게 행하소서 이는 여호와께서 아버지를 위하여 아버지의 대적 암몬 자손에게 원수를 갚으셨음이니이다
And she said unto him, My father , if thou hast opened thy mouth unto the Lord , do to me according to that which hath proceeded out of thy mouth ; forasmuch as the Lord hath taken vengeance for thee of thine enemies , even of the children of Ammon .
37. 아비에게 또 이르되 이 일만 내게 허락하사 나를 두 달만 용납하소서 내가 나의 동무들과 함께 산에 올라가서 나의 처녀로 죽음을 인하여 애곡하겠나이다
And she said unto her father , Let this thing be done for me: let me alone two months , that I may go up and down upon the mountains , and bewail my virginity , I and my fellows .
38. 이르되 가라 하고 두달 위한하고 보내니 그가 동무들과 함께 가서 산 위에서 처녀로 죽음을 인하여 애곡하고
And he said , Go . And he sent her away for two months : and she went with her companions , and bewailed her virginity upon the mountains .
39. 두 달만에 그 아비에게로 돌아온지라 아비가 그 서원한 대로 딸에게 행하니 딸이 남자를 알지 못하고 죽으니라 이로부터 이스라엘 가운데 규례가 되어
And it came to pass at the end of two months , that she returned unto her father , who did with her according to his vow which he had vowed : and she knew no man . And it was a custom in Israel ,
40. 이스라엘 여자들이 해마다 가서 길르앗 사람 입다의 딸을 위하여 나흘씩 애곡하더라
That the daughters of Israel went yearly to lament the daughter of Jephthah the Gileadite four days in a year .
■ 주석 보기
【삿11:1 JFB】유11:1-3. Jephthah.
1. Jephthah—"opener."
son of an harlot—a concubine, or foreigner; implying an inferior sort of marriage prevalent in Eastern countries. Whatever dishonor might attach to his birth, his own high and energetic character rendered him early a person of note.
Gilead begat Jephthah—His father seems to have belonged to the tribe of Manasseh (대상7:14, 17).
【삿11:1 CWC】[JEPHTHAH AND HIS VOW]
1. Oppression East and West, 10:6-18.
The story of these verses suggests that preceding the deliverance of Gideon's time (chapter 6). There seem, indeed, to have been no such widespread idolatry and iniquity in Israel before, and for 18 years the nation suffered at the hands of the Ammonites on the east and the Philistines on the west (v. 8). The Ammonites were very bold and pressed their conquests across the Jordan (v. 9).
The repentance of Israel (v. 10) seems to have been genuine for there is no cloaking of their sin, and yet Jehovah would put in the plow deeper (vv. 11-14). Just how the communication of these verses was made the record says not. It may have been gathered in substance from the providences in the case, or it may have come directly through the high priest; probably the latter. Nevertheless, when they are ripe for mercy the mercy comes (vv. 15-16). The ripeness is shown in their putting away sin, and making their backs bare for the punishment, whatever it may be, "Do any- thing you will to us, O Lord, but send deliverance." When the sinner in the present dispensation gets into this place of surrender, help through Christ is not long delayed. Compare the close of Romans 7 with the opening verses of the next chapter in that epistle.
2. Jephthah the Deliverer, 11:1-11.
Jephthah was low-born and had a hard time of it (vv. 1-3). He was at the head of a band of outlaws, with a history not unlike David at one time; but he was a gallant leader and his innings have come at last (vv. 4-11). Notice that Jephthah was not without a knowledge of God as shown in verses 9 and 11, so that with all his roving habits and his life of plundering on his enemies, the Ammonites perhaps, he may have been more godly and loyal than the people who cast him out.
3. The Ambassage to Ammon, 11:12-28.
The record of these verses is self-explanatory, and is noticeable, first, for Ammon's false assumption based on an untrue interpretation of history (vv. 12, 13); second, Jephthah's acquaintance with Israel's past, pointing to the accuracy with which the records were kept, notwithstanding the long period of turmoil since Moses's day (vv. 14-22); and third, his abounding faith in Jehovah's power in the premises (vv. 23-27).
4. Jephthah's Vow, 11:29-40.
The vow of Jephthah is celebrated for its awfulness and, like others, we have tried to explain it in some other than its literal sense, but the effort has not brought satisfaction. We can understand why he made it, because it was a custom with heathen chieftains on the eve of battle to promise their gods oblations or booty; and also because vows were practiced by the Israelites and approved of God, as we saw in Leviticus 27 and other scriptures, although, of course, not vows of this kind. Jephthah lived beyond the Jordan, far from the tabernacle, and on the borders of a heathen country, where human sacrifices were common. It was, too, a time of great spiritual declension in Israel. All these things are to be considered, and yet why did he do it, and why did God permit it, abhorrent to him as it must have been, if it absolutely occurred? We might as well ask the old question. Why did God permit sin ? We can say nothing in answer, but simply wait. There are many mysteries to try our faith and patience. One thing is certain, it furnishes an awful lesson against rash and hasty vows.
It is but just to add that the other view of this matter is that Jephthah consecrates his daughter to a life of virginal service. This indeed would have been a serious sacrifice to him as it ended his hopes as the head of his line, inasmuch as she was his only child. It also deprived her of the crown of motherhood. Verses 39 and 40 are thought to offer justification of this latter view.
5. Close of Jephthah's Career, 12:1-7.
Ephraim shows the same jealous spirit in this case as in the earlier time of Gideon. They wanted the glory without earning it, and, although Jephthah dealt with them almost as tactfully as his predecessor, the issue was different (vv. 1-3).
Verse 6 shows the test by which the escaping Ephraimite was discovered. "Shibboleth" means a stream, and "sibboleth" a burden. The appropriateness in the demand that they pronounce the first word is that they were trying to pass the fords of Jordan. The Ephraimites had a dialect peculiarity that identified them anywhere.
【삿11:1 MHCC】Men ought not to be blamed for their parentage, so long as they by their personal merits roll away any reproach. God had forgiven Israel, therefore Jephthah will forgive. He speaks not with confidence of his success, knowing how justly God might suffer the Ammonites to prevail for the further punishment of Israel. Nor does he speak with any confidence at all in himself. If he succeed, it is the Lord delivers them into his hand; he thereby reminds his countrymen to look up to God as the Giver of victory. The same question as here, in fact, is put to those who desire salvation by Christ. If he save you, will ye be willing that he shall rule you? On no other terms will he save you. If he make you happy, shall he make you holy? If he be your helper, shall he be your Head? Jephthah, to obtain a little worldly honour, was willing to expose his life: shall we be discouraged in our Christian warfare by the difficulties we may meet with, when Christ has promised a crown of life to him that overcometh?
【삿11:2 JFB】2. Thou shalt not inherit in our father's house—As there were children by the legitimate wife, the son of the secondary one was not entitled to any share of the patrimony, and the prior claim of the others was indisputable. Hence, as the brothers of Jephthah seem to have resorted to rude and violent treatment, they must have been influenced by some secret ill-will.
【삿11:3 JFB】3. Jephthah … dwelt in the land of Tob—on the north of Gilead, beyond the frontier of the Hebrew territories (삼하10:6, 8).
there were gathered vain men to Jephthah—idle, daring, or desperate.
and went out with him—followed him as a military chief. They led a freebooting life, sustaining themselves by frequent incursions on the Ammonites and other neighboring people, in the style of Robin Hood. The same kind of life is led by many an Arab or Tartar still, who as the leader of a band, acquires fame by his stirring or gallant adventures. It is not deemed dishonorable when the expeditions are directed against those out of his own tribe or nation. Jephthah's mode of life was similar to that of David when driven from the court of Saul.
【삿11:4 JFB】유11:4-11. The Gileadites Covenant with Jephthah.
4. in process of time—on the return of the season.
the children of Ammon made war against Israel—Having prepared the way by the introduction of Jephthah, the sacred historian here resumes the thread of his narrative from 유10:17. The Ammonites seem to have invaded the country, and active hostilities were inevitable.
【삿11:5 JFB】5, 6. the elders of Gilead went to fetch Jephthah—All eyes were directed towards him as the only person possessed of the qualities requisite for the preservation of the country in this time of imminent danger; and a deputation of the chief men was despatched from the Hebrew camp at Mizpeh to solicit his services.
【삿11:7 JFB】7-9. Jephthah said, Did not ye hate me?—He gave them at first a haughty and cold reception. It is probable that he saw some of his brothers among the deputies. Jephthah was now in circumstances to make his own terms. With his former experience, he would have shown little wisdom or prudence without binding them to a clear and specific engagement to invest him with unlimited authority, the more especially as he was about to imperil his life in their cause. Although ambition might, to a certain degree, have stimulated his ready compliance, it is impossible to overlook the piety of his language, which creates a favorable impression that his roving life, in a state of social manners so different from ours, was not incompatible with habits of personal religion.
【삿11:10 JFB】10, 11. the elders of Israel said unto Jephthah, The Lord be witness between us—Their offer being accompanied by the most solemn oath, Jephthah intimated his acceptance of the mission, and his willingness to accompany them. But to make "assurance doubly sure," he took care that the pledge given by the deputies in Tob should be ratified in a general assembly of the people at Mizpeh; and the language of the historian, "Jephthah uttered all his words before the Lord," seems to imply that his inauguration with the character and extraordinary office of judge was solemnized by prayer for the divine blessing, or some religious ceremonial.
【삿11:12 JFB】유11:12-28. His Embassy to the King of Ammon.
12-28. Jephthah sent messengers unto the king of the children of Ammon—This first act in his judicial capacity reflects the highest credit on his character for prudence and moderation, justice and humanity. The bravest officers have always been averse to war; so Jephthah, whose courage was indisputable, resolved not only to make it clearly appear that hostilities were forced upon him, but to try measures for avoiding, if possible, an appeal to arms: and in pursuing such a course he was acting as became a leader in Israel (신20:10-18).
【삿11:12 MHCC】One instance of the honour and respect we owe to God, as our God, is, rightly to employ what he gives us to possess. Receive it from him, use it for him, and part with it when he calls for it. The whole of this message shows that Jephthah was well acquainted with the books of Moses. His argument was clear, and his demand reasonable. Those who possess the most courageous faith, will be the most disposed for peace, and the readiest to make advances to obtain; but rapacity and ambition often cloak their designs under a plea of equity, and render peaceful endeavours of no avail.
【삿11:13 JFB】13. the king of Ammon …, Because Israel took away my land—(See on 신2:19). The subject of quarrel was a claim of right advanced by the Ammonite monarch to the lands which the Israelites were occupying. Jephthah's reply was clear, decisive, and unanswerable;—first, those lands were not in the possession of the Ammonites when his countrymen got them, and that they had been acquired by right of conquest from the Amorites [유11:21]; secondly, the Israelites had now, by a lapse of three hundred years of undisputed possession, established a prescriptive right to the occupation [유11:22, 23]; and thirdly, having received a grant of them from the Lord, his people were entitled to maintain their right on the same principle that guided the Ammonites in receiving, from their god Chemosh, the territory they now occupied [유11:24]. This diplomatic statement, so admirable for the clearness and force of its arguments, concluded with a solemn appeal to God to maintain, by the issue of events, the cause of right and justice [유11:27].
【삿11:28 JFB】28. Howbeit the king of the children of Ammon hearkened not unto the words of Jephthah—His remonstrances to the aggressor were disregarded, and war being inevitable, preparations were made for a determined resistance.
【삿11:29 JFB】유11:29-31. His Vow.
29, 30. Then the Spirit of the Lord came upon Jephthah—The calm wisdom, sagacious forethought, and indomitable energy which he was enabled to display, were a pledge to himself and a convincing evidence to his countrymen, that he was qualified by higher resources than his own for the momentous duties of his office.
he passed over Gilead, and Manasseh—the provinces most exposed and in danger, for the purpose of levying troops, and exciting by his presence a widespread interest in the national cause. Returning to the camp at Mizpeh, he then began his march against the enemy. There he made his celebrated vow, in accordance with an ancient custom for generals at the outbreak of a war, or on the eve of a battle, to promise the god of their worship a costly oblation, or dedication of some valuable booty, in the event of victory. Vows were in common practice also among the Israelites. They were encouraged by the divine approval as emanating from a spirit of piety and gratitude; and rules were laid down in the law for regulating the performance. But it is difficult to bring Jephthah's vow within the legitimate range (see on 레27:28).
【삿11:29 MHCC】Several important lessons are to be learned from Jephthah's vow. 1. There may be remainders of distrust and doubting, even in the hearts of true and great believers. 2. Our vows to God should not be as a purchase of the favour we desire, but to express gratitude to him. 3. We need to be very well-advised in making vows, lest we entangle ourselves. 4. What we have solemnly vowed to God, we must perform, if it be possible and lawful, though it be difficult and grievous to us. 5. It well becomes children, obediently and cheerfully to submit to their parents in the Lord. It is hard to say what Jephthah did in performance of his vow; but it is thought that he did not offer his daughter as a burnt-offering. Such a sacrifice would have been an abomination to the Lord; it is supposed she was obliged to remain unmarried, and apart from her family. Concerning this and some other such passages in the sacred history, about which learned men are divided and in doubt, we need not perplex ourselves; what is necessary to our salvation, thanks be to God, is plain enough. If the reader recollects the promise of Christ concerning the teaching of the Holy Spirit, and places himself under this heavenly Teacher, the Holy Ghost will guide to all truth in every passage, so far as it is needful to be understood.
【삿11:31 JFB】31. whatsoever cometh forth of the doors of my house to meet me—This evidently points not to an animal, for that might have been a dog; which, being unclean, was unfit to be offered; but to a person, and it looks extremely as if he, from the first, contemplated a human sacrifice. Bred up as he had been, beyond the Jordan, where the Israelitish tribes, far from the tabernacle, were looser in their religious sentiments, and living latterly on the borders of a heathen country where such sacrifices were common, it is not improbable that he may have been so ignorant as to imagine that a similar immolation would be acceptable to God. His mind, engrossed with the prospect of a contest, on the issue of which the fate of his country depended, might, through the influence of superstition, consider the dedication of the object dearest to him the most likely to ensure success.
shall surely be the Lord's; and [or] I will offer it up for a burnt offering—The adoption of the latter particle, which many interpreters suggest, introduces the important alternative, that if it were a person, the dedication would be made to the service of the sanctuary; if a proper animal or thing, it would be offered on the altar.
【삿11:32 JFB】유11:32, 33. He Overcomes the Ammonites.
32. Jephthah passed over unto the children of Ammon … and the Lord delivered them into his hands—He met and engaged them at Aroer, a town in the tribe of Gad, upon the Arnon. A decisive victory crowned the arms of Israel, and the pursuit was continued to Abel (plain of the vineyards), from south to north, over an extent of about sixty miles.
【삿11:34 JFB】34-40. Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances—The return of the victors was hailed, as usual, by the joyous acclaim of a female band (삼상18:6), the leader of whom was Jephthah's daughter. The vow was full in his mind, and it is evident that it had not been communicated to anyone, otherwise precautions would doubtless have been taken to place another object at his door. The shriek, and other accompaniments of irrepressible grief, seem to indicate that her life was to be forfeited as a sacrifice; the nature of the sacrifice (which was abhorrent to the character of God) and distance from the tabernacle does not suffice to overturn this view, which the language and whole strain of the narrative plainly support; and although the lapse of two months might be supposed to have afforded time for reflection, and a better sense of his duty, there is but too much reason to conclude that he was impelled to the fulfilment by the dictates of a pious but unenlightened conscience.
※ 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.