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■ 사사기 12장
1. 에브라임 사람들이 모여 북으로 가서 입다에게 이르되 네가 암몬자손과 싸우러 건너갈 때에 어찌하여 우리를 불러 너와 함께 가게 하지 아니하였느냐 우리가 반드시 불로 너와 네 집을 사르리라
And the men of Ephraim gathered themselves together , and went northward , and said unto Jephthah , Wherefore passedst thou over to fight against the children of Ammon , and didst not call us to go with thee? we will burn thine house upon thee with fire .
2. 입다가 그들에게 이르되 나와 나의 백성이 암몬 자손과 크게 다툴 때에 내가 너희를 부르되 너희가 나를 그들의 손에서 구원하지 아니한고로
And Jephthah said unto them, I and my people were at great strife with the children of Ammon ; and when I called you, ye delivered me not out of their hands .
3. 내가 너희의 구원치 아니하는 것을 보고 내 생명을 돌아보지 아니하고 건너가서 암몬 자손을 쳤더니 여호와께서 그들을 내 손에 붙이셨거늘 너희가 어찌하여 오늘날 내게 올라와서 나로 더불어 싸우고자 하느냐 하고
And when I saw that ye delivered me not, I put my life in my hands , and passed over against the children of Ammon , and the Lord delivered them into my hand : wherefore then are ye come up unto me this day , to fight against me?
4. 입다가 길르앗 사람을 다 모으고 에브라임과 싸웠더니 길르앗 사람들이 에브라임을 쳐서 파하였으니 이는 에브라임의 말이 너희 길르앗 사람은 본래 에브라임에서 도망한 자로서 에브라임과 므낫세 중에 있다 하였음이라
Then Jephthah gathered together all the men of Gilead , and fought with Ephraim : and the men of Gilead smote Ephraim , because they said , Ye Gileadites are fugitives of Ephraim among the Ephraimites , and among the Manassites .
5. 길르앗 사람이 에브라임 사람 앞서 요단 나루턱을 잡아 지키고 에브라임 사람의 도망하는 자가 말하기를 청컨대 나로 건너게 하라 하면 그에게 묻기를 네가 에브라임 사람이냐 하여 그가 만일 아니라 하면
And the Gileadites took the passages of Jordan before the Ephraimites : and it was so, that when those Ephraimites which were escaped said , Let me go over ; that the men of Gilead said unto him, Art thou an Ephraimite ? If he said , Nay;
6. 그에게 이르기를 십볼렛이라 하라 하여 에브라임 사람이 능히 구음을 바로 하지 못하고 씹볼렛이라 하면 길르앗 사람이 곧 그를 잡아서 요단 나루턱에서 죽였더라 그 때에 에브라임 사람의 죽은 자가 사만 이천 명이었더라
Then said they unto him, Say now Shibboleth : and he said Sibboleth : for he could not frame to pronounce it right . Then they took him, and slew him at the passages of Jordan : and there fell at that time of the Ephraimites forty and two thousand .
7. 입다가 이스라엘 사사가 된지 육 년이라 길르앗 사람 입다가 죽으매 길르앗 한 성읍에 장사되었더라
And Jephthah judged Israel six years . Then died Jephthah the Gileadite , and was buried in one of the cities of Gilead .
8. 그의 뒤에는 베들레헴 입산이 이스라엘의 사사이었더라
And after him Ibzan of Beth–lehem judged Israel .
9. 그가 아들 삼십과 딸 삼십을 두었더니 딸들은 타국으로 시집 보내었고 아들들을 위하여는 타국에서 여자 삼십을 데려왔더라 그 가 이스라엘 사사가 된지 칠 년이라
And he had thirty sons , and thirty daughters , whom he sent abroad , and took in thirty daughters from abroad for his sons . And he judged Israel seven years .
10. 입산이 죽으매 베들레헴에 장사되었더라
Then died Ibzan , and was buried at Beth–lehem .
11. 그의 뒤에는 스불론 사람 엘론이 이스라엘의 사사가 되어 십 년 동안 이스라엘을 다스렸더라
And after him Elon , a Zebulonite , judged Israel ; and he judged Israel ten years .
12. 스불론 사람 엘론이 죽으매 스불론 땅 아얄론에 장사되었더라
And Elon the Zebulonite died , and was buried in Aijalon in the country of Zebulun .
13. 그의 뒤에는 비라돈 사람 힐렐의 아들 압돈이 이스라엘의 사사이었더라
And after him Abdon the son of Hillel , a Pirathonite , judged Israel .
14. 그에게 아들 사십과 손자 삼십이 있어서 어린 나귀 칠십 필을 탔었더라 압돈이 이스라엘의 사사가 된지 팔 년이라
And he had forty sons and thirty nephews , that rode on threescore and ten ass colts : and he judged Israel eight years .
15. 비라돈 사람 힐렐의 아들 압돈이 죽으매 에브라임 땅 아말렉 사람의 산지 비라돈에 장사되었더라
And Abdon the son of Hillel the Pirathonite died , and was buried in Pirathon in the land of Ephraim , in the mount of the Amalekites .
■ 주석 보기
【삿12:1 JFB】유12:1-3. The Ephraimites Quarrelling with Jephthah.
1. the men of Ephraim gathered themselves together—Hebrew, "were summoned."
and went northward—After crossing the Jordan, their route from Ephraim was, strictly speaking, in a northeasterly direction, toward Mizpeh.
the men of Ephraim … said unto Jephthah, Wherefore … didst [thou] not call us?—This is a fresh development of the jealous, rash, and irritable temper of the Ephraimites. The ground of their offense now was their desire of enjoying the credit of patriotism although they had not shared in the glory of victory.
【삿12:1 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.
【삿12:1 MHCC】The Ephraimites had the same quarrel with Jephthah as with Gideon. Pride was at the bottom of the quarrel; only by that comes contention. It is ill to fasten names of reproach upon persons or countries, as is common, especially upon those under outward disadvantages. It often occasions quarrels that prove of ill consequence, as it did here. No contentions are so bitter as those between brethren or rivals for honour. What need we have to watch and pray against evil tempers! May the Lord incline all his people to follow after things which make for peace!
【삿12:2 JFB】2. when I called you, ye delivered me not out of their hands—The straightforward answer of Jephthah shows that their charge was false; their complaint of not being treated as confederates and allies entirely without foundation; and their boast of a ready contribution of their services came with an ill grace from people who had purposely delayed appearing till the crisis was past.
【삿12:3 JFB】3. when I saw that ye delivered me not, I put my life in my hands—A common form of speech in the East for undertaking a duty of imminent peril. This Jephthah had done, having encountered and routed the Ammonites with the aid of his Gileadite volunteers alone; and since the Lord had enabled him to conquer without requiring assistance from any other tribe, why should the Ephraimites take offense? They ought rather to have been delighted and thankful that the war had terminated without their incurring any labor and danger.
【삿12:4 JFB】유12:4-15. Discerned by the WordSibboleth,Are Slain by the Gileadites.
4-6. the men of Gilead smote Ephraim, because they said, Ye Gileadites are fugitives of Ephraim—The remonstrances of Jephthah, though reasonable and temperate, were not only ineffectual, but followed by insulting sneers that the Gileadites were reckoned both by the western Manassites and Ephraimites as outcasts—the scum and refuse of their common stock. This was addressed to a peculiarly sensitive people. A feud immediately ensued. The Gileadites, determined to chastise this public affront, gave them battle; and having defeated the Ephraimites, they chased their foul-mouthed but cowardly assailants out of the territory. Then rushing to the fords of the Jordan, they intercepted and slew every fugitive. The method adopted for discovering an Ephraimite was by the pronunciation of a word naturally suggested by the place where they stood. Shibboleth, means "a stream"; Sibboleth, "a burden." The Eastern tribe had, it seems, a dialectical provincialism in the sound of Shibboleth; and the Ephraimites could not bring their organs to pronounce it.
【삿12:7 JFB】7. Jephthah died—After a government of six years, this mighty man of valor died; and however difficult it may be for us to understand some passages in his history, he has been ranked by apostolic authority among the worthies of the ancient church. He was followed by a succession of minor judges, of whom the only memorials preserved relate to the number of their families and their state [유12:8-15].
【삿12:8 MHCC】We have here a short account of three more of the judges of Israel. The happiest life of individuals, and the happiest state of society, is that which affords the fewest remarkable events. To live in credit and quiet, to be peacefully useful to those around us, to possess a clear conscience; but, above all, and without which nothing can avail, to enjoy communion with God our Saviour while we live, and to die at peace with God and man, form the substance of all that a wise man can desire.
※ 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.