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■ 사사기 14장
1. 삼손이 딤나에 내려가서 거기서 블레셋 딸 중 한 여자를 보고
And Samson went down to Timnath , and saw a woman in Timnath of the daughters of the Philistines .
2. 도로 올라와서 자기 부모에게 말하여 가로되 내가 딤나에서 블레셋 사람의 딸 중 한 여자를 보았사오니 이제 그를 취하여 내 아내를 삼게 하소서
And he came up , and told his father and his mother , and said , I have seen a woman in Timnath of the daughters of the Philistines : now therefore get her for me to wife .
3. 부모가 그에게 이르되 네 형제들의 딸 중에나 내 백성 중에 어찌 여자가 없어서 네가 할례받지 아니한 블레셋 사람에게 가서 아내를 취하려 하느냐 삼손이 아비에게 이르되 내가 그 여자를 좋아하오니 나를 위하여 그를 데려오소서 하니
Then his father and his mother said unto him, Is there never a woman among the daughters of thy brethren , or among all my people , that thou goest to take a wife of the uncircumcised Philistines ? And Samson said unto his father , Get her for me; for she pleaseth me well .
4. 이 때에 블레셋 사람이 이스라엘을 관할한고로 삼손이 틈을 타서 블레셋 사람을 치려 함이었으나 그 부모는 이 일이 여호와께로서 나온 것인 줄은 알지 못하였더라
But his father and his mother knew not that it was of the Lord , that he sought an occasion against the Philistines : for at that time the Philistines had dominion over Israel .
5. 삼손이 그 부모와 함께 딤나에 내려가서 딤나의 포도원에 이른즉 어린 사자가 그를 맞아 소리 지르는지라
Then went Samson down , and his father and his mother , to Timnath , and came to the vineyards of Timnath : and, behold, a young lion roared against him.
6. 삼손이 여호와의 신에게 크게 감동되어 손에 아무 것도 없어도 그 사자를 염소 새끼를 찢음 같이 찢었으나 그는 그 행한 일을 부모에게도 고하지 아니하였고
And the Spirit of the Lord came mightily upon him, and he rent him as he would have rent a kid , and he had nothing in his hand : but he told not his father or his mother what he had done .
7. 그가 내려가서 그 여자와 말하며 그를 기뻐하였더라
And he went down , and talked with the woman ; and she pleased Samson well .
8. 얼마 후에 삼손이 그 여자를 취하려고 다시 가더니 돌이켜 그 사자의 주검을 본즉 사자의 몸에 벌떼와 꿀이 있는지라
And after a time he returned to take her, and he turned aside to see the carcase of the lion : and, behold, there was a swarm of bees and honey in the carcase of the lion .
9. 손으로 그 꿀을 취하여 행하며 먹고 그 부모에게 이르러 그들에게 그것을 드려서 먹게 하였으나 그 꿀을 사자의 몸에서 취하였다고는 고하지 아니하였더라
And he took thereof in his hands , and went on eating , and came to his father and mother , and he gave them, and they did eat : but he told not them that he had taken the honey out of the carcase of the lion .
10. 삼손의 아비가 여자에게로 내려가매 삼손이 거기서 잔치를 배설하였으니 소년은 이렇게 행하는 풍속이 있음이더라
So his father went down unto the woman : and Samson made there a feast ; for so used the young men to do .
11. 무리가 삼손을 보고 삼십 명을 데려다가 동무를 삼아 그와 함께 하게 한지라
And it came to pass, when they saw him, that they brought thirty companions to be with him.
12. 삼손이 그들에게 이르되 이제 내가 너희에게 수수께끼를 하리니 잔치하는 칠 일 동안에 너희가 능히 그것을 풀어서 내게 고하면 내가 베옷 삼십 벌과 겉옷 삼십 벌을 너희에게 주리라
And Samson said unto them, I will now put forth a riddle unto you: if ye can certainly declare it me within the seven days of the feast , and find it out , then I will give you thirty sheets and thirty change of garments :
13. 그러나 그것을 능히 내게 고하지 못하면 너희가 내게 베옷 삼십 벌과 겉옷 삼십 벌을 줄지니라 그들이 이르되 너는 수수께끼를 하여 우리로 듣게 하라
But if ye cannot declare it me, then shall ye give me thirty sheets and thirty change of garments . And they said unto him, Put forth thy riddle , that we may hear it.
14. 삼손이 그들에게 이르되 먹는 자에게서 먹는 것이 나오고 강한 자에게서 단 것이 나왔느니라 그들이 삼 일이 되도록 수수께끼를 풀지 못하였더라
And he said unto them, Out of the eater came forth meat , and out of the strong came forth sweetness . And they could not in three days expound the riddle .
15. 제칠일에 이르러 그들이 삼손의 아내에게 이르되 너는 네 남편을 꾀어 그 수수께끼를 우리에게 알리게 하라 그렇지 아니하면 너와 네 아비의 집을 불사르리라 너희가 우리의 소유를 취하고자하여 우리를 청하였느냐 그렇지 아니하냐
And it came to pass on the seventh day , that they said unto Samson’s wife , Entice thy husband , that he may declare unto us the riddle , lest we burn thee and thy father’s house with fire : have ye called us to take that we have ? is it not so?
16. 삼손의 아내가 그의 앞에서 울며 가로되 당신이 나를 미워할 뿐이요 사랑치 아니하는도다 우리 민족에게 수수께끼를 말하고 그 뜻을 내게 풀어 이르지 아니하도다 삼손이 그에게 대답하되 보라 내가 그것을 나의 부모에게도 풀어 고하지 아니하였거든 어찌 그대에게 풀어 이르리요 하였으나
And Samson’s wife wept before him, and said , Thou dost but hate me, and lovest me not: thou hast put forth a riddle unto the children of my people , and hast not told it me. And he said unto her, Behold, I have not told it my father nor my mother , and shall I tell it thee?
17. 칠 일 잔치할 동안에 그 아내가 앞에서 울며 강박함을 인하여 제칠일에는 그가 그 아내에게 수수께끼를 풀어 이르매 그 아내가 그것을 그 민족에게 고하였더라
And she wept before him the seven days , while their feast lasted : and it came to pass on the seventh day , that he told her, because she lay sore upon him: and she told the riddle to the children of her people .
18. 제칠일 해 지기 전에 성읍 사람들이 삼손에게 이르되 무엇이 꿀보다 달겠으며 무엇이 사자보다 강하겠느냐 한지라 삼손이 그들에게 대답하되 너희가 내 암송아지로 밭갈지 아니하였더면 나의 수수께끼를 능히 풀지 못하였으리라 하니라
And the men of the city said unto him on the seventh day before the sun went down , What is sweeter than honey ? and what is stronger than a lion ? And he said unto them, If ye had not plowed with my heifer , ye had not found out my riddle .
19. 여호와의 신이 삼손에게 크게 임하시매 삼손이 아스글론에 내려가서 그곳 사람 삼십 명을 쳐 죽이고 노략하여 수수께끼 푼 자들에게 옷을 주고 심히 노하여 아비 집으로 올라갔고
And the Spirit of the Lord came upon him, and he went down to Ashkelon , and slew thirty men of them, and took their spoil , and gave change of garments unto them which expounded the riddle . And his anger was kindled , and he went up to his father’s house .
20. 삼손의 아내는 삼손의 친구 되었던 그 동무에게 준바 되었더라
But Samson’s wife was given to his companion , whom he had used as his friend .
■ 주석 보기
【삿14:1 JFB】유14:1-5. Samson Desires a Wife of the Philistines.
1, 2. Timnath—now Tibna, about three miles from Zorah, his birthplace.
saw a woman … of the Philistines; and told his father and his mother, and said, … get her for me to wife—In the East parents did, and do in many cases still, negotiate the marriage alliances for their sons. During their period of ascendency, the Philistine invaders had settled in the towns; and the intercourse between them and the Israelites was often of such a friendly and familiar character as to issue in matrimonial relations. Moreover, the Philistines were not in the number of the seven devoted nations of Canaan [신7:1-3]—with whom the law forbade them to marry.
【삿14:1 CWC】[SAMSON THE NAZARITE]
The close of chapter 12 furnishes the history of three other civil judges, and then we reach that of another warrior as picturesque as Gideon or Jephthah. And Sampson's life is so full of inconsistencies and mysteries considered from the divine standpoint, that again we can only wait the explanations until we shall know as we are known.
1. The Promised Son, c. 13.
Here is another theophany for "the angel of the Lord" is none other than Jehovah -- Jesus.
The beginning of this captivity to the Philistines is recorded in chapter 10:6, apparently, when the historian digresses to speak of the probably simultaneous captivity to the Ammonites on the east and here returns to the south again.
"Zorah" (v, 2) was in the tribe of Dan on the border of Judah, and hence approximate to the Philistine country. For the law of the Nazarite, compare Numbers 6. Manoah and his wife were of faith and piety remarkable for these times, as illustrated in the former's prayer (v. 8). Verse 16 identifies the angel with Jehovah. The word "secret" (v. 18) is, in the revised version, "wonderful," and harmonizes with the name of Christ in 사9:6. "Wondrously" (v. 19) is the same word.
The angel's words (v. 16) are similar to those of our Lord in 마19:17, and spoken for the same reason, viz: to instruct Manoah that the viands must be offered, not to a human prophet or an ordinary angel, but to the Lord Himself.
While both husband and wife had faith, the latter seemed to possess the better spiritual understanding, as judged by vv. 22, 23. She was able to draw a logical inference, and her words offer a suggestive text for a Gospel Sermon on "God's Love -- Proven by His Work." His manifestation in the flesh of Jesus Christ, His sacrifice and resurrection from the dead, and His revelations in the written Word, to follow the outline of v. 23, are all so many evidences of His purpose to eternally save them that believe.
2. Sweet from the Strong, c. 14.
The key to this chapter has been put thus: "Jehovah by retributive proceedings, was about to destroy the Philistine power, and the means he chose was not an army but the miraculous prowess of this single-handed champion. In such circumstances the provocation to hostilities could only spring out of a private quarrel, and this marriage seems to have been suggested to Samson as the way to bring it about." See v. 4 as authority for this line of thought.
In the East parents negotiated the marriages of their sons, and the Israelites were not commanded against intermarrying with the Philistines as they were not of the accursed nations.
It may not be that Samson loved this woman so much, as that he found her well-suited for his purpose, which may explain the last clause of v. 3.
Observe that it was by the Spirit of the Lord, i. e., through superhuman courage and strength, he was enabled to slay the lion (v. 6), an incidental circumstance by which with others of the kind, he was gradually trained to trust in God for greater and more public work.
The bees are clean creatures, and time enough must have elapsed for the sun and the birds of prey to have put the lion's carcass in fit condition for their use (vv. 8, 9). The thirty companions (v. 11) were to honor Samson, and yet the outcome shows that they were there with ulterior motives also. "Sheets" (v. 12) means linen garments. "If ye had not plowed with my heifer" (v. 18) means if ye had not used my wife to deceive me. There must have been some reason why Samson went to Ashkelon (v. 19), and it is thought the men of that city were particularly hostile to Israel. Verse 20, compared with the first two verses of the next chapter, indicates base treachery to Samson, which might well arouse just resentment.
3. The Hill of the Jawbone, c. 15.
Samson now feels that he has a reason for revenge (v. 3), which (with assistance perhaps) he executes in vv. 4, 5. The margin of the Revised Version translates "foxes" by jackals, a cross between a wolf and a fox, which prowl in packs. Two of these were tied together, tail by tail, a slow fire brand being fastened between each pair. The brand lighted, they were started down the hillside into cornfields, and, of course, nothing could stop them as they ran widely here and there.
The remainder of the chapter calls for little explanation, except to say that the slaughter accomplished by the jawbone of the ass must have been like the breaking of the cords that bound Samson, a supernatural act.
4. The Pillars of the Temple, c. 16.
The event at Gaza is discreditable to Samson both on account of his sinful conduct and the careless exposure of his life to his enemies, but God is still pleased to continue His power toward him (v. 3).
The event with Delilah is equally discreditable and he pays the penalty for it (v. 21). Of course Samson's strength did not lie in his hair, but in God (v. 17), and in the consecration of his life to Him as symbolized by the growth of his hair. He broke his Nazarite vow by cutting it and in that sense cut himself off from God. The loss of spiritual power to the Christian is always accompanied by grinding in the prison-house of sin.
But how merciful God was to Samson that on his repentance, as evidenced in the growth of his hair again. He should have vouchsafed power to Him once more, albeit it was to use him further as an executioner (vv. 22-30). It is important to bear this latter point in mind, to relieve Samson of the charge of suicide. He put forth his strength against the pillars of the temple in the exercise of his office as a public magistrate, and his death was that of a martyr to his country's cause. His prayer was doubtless a silent one, but the fact that God revealed it and caused it to be recorded is an evidence that it was heard and approved.
As we dwell on the biographies of these judges, so reprehensible, and yet so used of God, we see the great distinction between a holy life and simply power for service. 'There are Christians seeking the latter who appear indifferent to the former, but for the individual in eternity it is the former that counts and not the latter. God may use any man, but it is only the holy man who seeks to do His will who pleases Him. Let our ambition be not to do great things so much as to be acceptable to Christ when He comes (고후5:9). Samson, like Jephthah, is honored for his faith in God (히11:32), and it was great, but he could never be honored for anything else.
【삿14:1 MHCC】As far as Samson's marriage was a common case, it was weak and foolish of him to set his affections upon a daughter of the Philistines. Shall one, not only an Israelite, but a Nazarite, devoted to the Lord, covet to become one with a worshipper of Dagon? It does not appear that he had any reason to think her wise or virtuous, or any way likely to be a help meet for him; but he saw something in her agreeable to his fancy. He that, in the choice of a wife, is only guided by his eye, and governed by his fancy, must afterwards thank himself if he find a Philistine in his arms. Yet it was well done not to proceed till Samson had made his parents acquainted with the matter. Children ought not to marry, nor to move towards it, without the advice and consent of their parents. Samson's parents did well to dissuade him from yoking himself unequally with unbelievers. It seems that it pleased God to leave Samson to follow his own inclinations, intending to bring out good from his conduct; and his parents consented, because he was bent upon it. However, his example is not recorded for us to do likewise.
【삿14:3 JFB】3, 4. Is there never a woman among the daughters of thy brethren—that is, "of thine own tribe"—a Danite woman.
Samson said … Get her for me; for she pleaseth me well—literally, "she is right in mine eyes"; not by her beautiful countenance or handsome figure, but right or fit for his purpose. And this throws light on the historian's remark in reference to the resistance of his parents: they "knew not that it was of the Lord, that he sought an occasion against the Philistines"—rather, "from the Philistines"—originating on their side. The Lord, by a course of retributive proceedings, was about to destroy the Philistine power, and the means which He meant to employ was not the forces of a numerous army, as in the case of the preceding judges, but the miraculous prowess of the single-handed champion of Israel. In these circumstances, the provocation to hostilities could only spring out of a private quarrel, and this marriage scheme was doubtless suggested by the secret influence of the Spirit as the best way of accomplishing the intended result.
【삿14:5 JFB】유14:5-9. He Kills a Lion.
5-9. a young lion—Hebrew, a lion in the pride of his youthful prime. The wild mountain passes of Judah were the lairs of savage beasts; and most or all the "lions" of Scripture occur in that wild country. His rending and killing the shaggy monster, without any weapon in his hand, were accomplished by that superhuman courage and strength which the occasional influences of the Spirit enabled him to put forth, and by the exertion of which, in such private incidental circumstances, he was gradually trained to confide in them for the more public work to which he was destined.
【삿14:5 MHCC】By enabling him to kill a lion, God let Samson know what he could do in the strength of the Spirit of the Lord, that he might never be afraid to look the greatest difficulties in the face. He was alone in the vineyards, whither he had rambled. Young people consider not how they exposed themselves to the roaring lion that seeks to devour, when they wander from their prudent, pious parents. Nor do men consider what lions lurk in the vineyards, the vineyards of red wines. Our Lord Jesus having conquered Satan, that roaring lion, believers, like Samson, find honey in the carcass abundant strength and satisfaction, enough for themselves, and for all their friends.
【삿14:7 JFB】7. he went down, and talked with the woman—The social intercourse between the youth of different sexes is extremely rare and limited in the East, and generally so after they are betrothed.
【삿14:8 JFB】8. after a time he returned to take her—probably after the lapse of a year, the usual interval between the ceremonies of betrothal and marriage. It was spent by the bride elect with her parents in preparation for the nuptials; and at the proper time the bridegroom returned to take her home.
he turned aside to see the carcass of the lion: and, behold, there was a swarm of bees and honey in the carcass of the lion—In such a climate, the myriads of insects and the ravages of birds of prey, together with the influences of the solar rays, would, in a few months, put the carcass in a state inviting to such cleanly animals as bees.
【삿14:10 JFB】유14:10, 11. His Marriage Feast.
10, 11. his father went down—The father is mentioned as the head and representative of Samson's relatives.
Samson made there a feast—The wedding festivity lasted a week. The men and women were probably entertained in separate apartments—the bride, with her female relatives, at her parents' house; Samson, in some place obtained for the occasion, as he was a stranger. A large number of paranymphs, or "friends of the bridegroom," furnished, no doubt, by the bride's family, attended his party, ostensibly to honor the nuptials, but really as spies on his proceedings.
【삿14:10 MHCC】Samson's riddle literally meant no more than that he had got honey, for food and for pleasure, from the lion, which in its strength and fury was ready to devour him. But the victory of Christ over Satan, by means of his humiliation, agonies, and death, and the exaltation that followed to him, with the glory thence to the Father, and spiritual advantages to his people, seem directly alluded to. And even death, that devouring monster, being robbed of his sting, and stripped of his horror, forwards the soul to the realms of bliss. In these and other senses, out of the eater comes forth meat, and out of the strong, sweetness. Samson's companions obliged his wife to get the explanation from him. A worldly wife, or a worldly friend, is to a godly man as an enemy in the camp, who will watch every opportunity to betray him. No union can be comfortable or lasting, where secrets cannot be intrusted, without danger of being divulged. Satan, in his temptations, could not do us the mischief he does, if he did not plough with the heifer of our corrupt nature. His chief advantage against us arises from his correspondence with our deceitful hearts and inbred lusts. This proved an occasion of weaning Samson from his new relations. It were well for us, if the unkindness we meet with from the world, and our disappointments in it, obliged us by faith and prayer to return to our heavenly Father's house, and to rest there. See how little confidence is to be put in man. Whatever pretence of friendship may be made, a real Philistine will soon be weary of a true Israelite.
【삿14:12 JFB】유14:12-18. His Riddle.
12-18. I will now put forth a riddle—Riddles are a favorite Oriental amusement at festive entertainments of this nature, and rewards are offered to those who give the solution. Samson's riddle related to honey in the lion's carcass. The prize he offered was thirty sindinim, or shirts, and thirty changes of garments, probably woolen. Three days were passed in vain attempts to unravel the enigma. The festive week was fast drawing to a close when they secretly enlisted the services of the newly married wife, who having got the secret, revealed it to her friends.
【삿14:18 JFB】18. If ye had not plowed with my heifer, ye had not found out my riddle—a metaphor borrowed from agricultural pursuits, in which not only oxen but cows and heifers were, and continue to be, employed in dragging the plough. Divested of metaphor, the meaning is taken by some in a criminal sense, but probably means no more than that they had resorted to the aid of his wife—an unworthy expedient, which might have been deemed by a man of less noble spirit and generosity as releasing him from the obligation to fulfil his bargain.
【삿14:19 JFB】유14:19, 20. He Slays Thirty Philistines.
19, 20. went down to Ashkelon, and slew thirty men of them—This town was about twenty-four miles west by southwest from Timnah; and his selection of this place, which was dictated by the Divine Spirit, was probably owing to its bitter hostility to Israel.
took their spoil—The custom of stripping a slain enemy was unknown in Hebrew warfare.
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