티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
| 한글듣기☞ | 영어듣기☞ |
■ 사사기 4장
1. 에훗의 죽은 후에 이스라엘 자손이 또 여호와의 목전에 악을 행하매
And the children of Israel again did evil in the sight of the Lord , when Ehud was dead .
2. 여호와께서 하솔에 도읍한 가나안 왕 야빈의 손에 그들을 파셨는데 그 군대 장관은 이방 하로셋에 거하는 시스라요
And the Lord sold them into the hand of Jabin king of Canaan , that reigned in Hazor ; the captain of whose host was Sisera , which dwelt in Harosheth of the Gentiles .
3. 야빈 왕은 철병거 구백 승이 있어서 이십 년 동안 이스라엘 자손을 심히 학대한고로 이스라엘 자손이 여호와께 부르짖었더라
And the children of Israel cried unto the Lord : for he had nine hundred chariots of iron ; and twenty years he mightily oppressed the children of Israel .
4. 그 때에 랍비돗의 아내 여선지 드보라가 이스라엘의 사사가 되었는데
And Deborah , a prophetess , the wife of Lapidoth , she judged Israel at that time .
5. 그는 에브라임 산지 라마와 벧엘 사이 드보라의 종려나무 아래 거하였고 이스라엘 자손은 그에게 나아가 재판을 받더라
And she dwelt under the palm tree of Deborah between Ramah and Beth–el in mount Ephraim : and the children of Israel came up to her for judgment .
6. 드보라가 보내어 아비노암의 아들 바락을 납달리 게데스에서 불러다가 그에게 이르되 이스라엘 하나님 여호와께서 이같이 명하지 아니하셨느냐 이르시기를 너는 납달리 자손과 스불론 자손 일만 명을 거느리고 다볼 산으로 가라
And she sent and called Barak the son of Abinoam out of Kedesh–naphtali , and said unto him, Hath not the Lord God of Israel commanded , saying, Go and draw toward mount Tabor , and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun ?
7. 내가 야빈의 군대 장관 시스라와 그 병거들과 그 무리를 기손 강으로 이끌어 네게 이르게 하고 그를 네 손에 붙이리라 하셨느니라
And I will draw unto thee to the river Kishon Sisera , the captain of Jabin’s army , with his chariots and his multitude ; and I will deliver him into thine hand .
8. 바락이 그에게 이르되 당신이 나와 함께 가면 내가 가려니와 당신이 나와 함께 가지 아니하면 나는 가지 않겠노라
And Barak said unto her, If thou wilt go with me, then I will go : but if thou wilt not go with me, then I will not go .
9. 가로되 내가 반드시 너와 함께 가리라 그러나 네가 이제 가는 일로는 영광을 얻지 못하리니 이는 여호와께서 시스라를 여인의 손에 파실것임이니라 하고 드보라가 일어나 바락과 함께 게데스로 가니라
And she said , I will surely go with thee: notwithstanding the journey that thou takest shall not be for thine honour ; for the Lord shall sell Sisera into the hand of a woman . And Deborah arose , and went with Barak to Kedesh .
10. 바락이 스불론과 납달리를 게데스로 부르니 일만 인이 그를 따라 올라가고 드보라도 그와 함께 올라가니라
And Barak called Zebulun and Naphtali to Kedesh ; and he went up with ten thousand men at his feet : and Deborah went up with him.
11. 모세의 장인 호밥의 자손 중 겐 사람 헤벨이 자기 족속을 떠나 게데스에 가까운 사아난님 상수리나무 곁에 이르러 장막을 쳤더라
Now Heber the Kenite , which was of the children of Hobab the father in law of Moses , had severed himself from the Kenites , and pitched his tent unto the plain of Zaanaim , which is by Kedesh .
12. 아비노암의 아들 바락이 다볼 산에 오른 것을 혹이 시스라에게 고하매
And they shewed Sisera that Barak the son of Abinoam was gone up to mount Tabor .
13. 시스라가 모든 병거 곧 철병거 구백 승과 자기와 함께 있는 온 군사를 이방 하로셋에서부터 기손 강으로 모은지라
And Sisera gathered together all his chariots , even nine hundred chariots of iron , and all the people that were with him, from Harosheth of the Gentiles unto the river of Kishon .
14. 드보라가 바락에게 이르되 일어나라 이는 여호와께서 시스라를 네 손에 붙이신 날이라 여호와께서 너의 앞서 행하지 아니하시느냐 이에 바락이 일만 명을 거느리고 다볼 산에서 내려가니
And Deborah said unto Barak , Up ; for this is the day in which the Lord hath delivered Sisera into thine hand : is not the Lord gone out before thee? So Barak went down from mount Tabor , and ten thousand men after him.
15. 여호와께서 바락의 앞에서 시스라와 그 모든 병거와 그 온 군대를 칼날로 쳐서 패하게 하시매 시스라가 병거에서 내려 도보로 도망한지라
And the Lord discomfited Sisera , and all his chariots , and all his host , with the edge of the sword before Barak ; so that Sisera lighted down off his chariot , and fled away on his feet .
16. 바락이 그 병거들과 군대를 추격하여 이방 하로셋에 이르니 시스라의 온 군대가 다 칼에 엎드러졌고 남은 자가 없었더라
But Barak pursued after the chariots , and after the host , unto Harosheth of the Gentiles : and all the host of Sisera fell upon the edge of the sword ; and there was not a man left .
17. 시스라가 도보로 도망하여 겐사람 헤벨의 아내 야엘의 장막에 이르렀으니 하솔 왕 야빈은 겐 사람 헤벨의 집과 화평이 있음이라
Howbeit Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite : for there was peace between Jabin the king of Hazor and the house of Heber the Kenite .
18. 야엘이 나가 시스라를 영접하며 그에게 말하되 나의 주여 들어오소서 내게로 들어오시고 두려워하지 마소서 하매 그 장막에 들어가니 야엘이 이불로 덮으니라
And Jael went out to meet Sisera , and said unto him, Turn in , my lord , turn in to me; fear not. And when he had turned in unto her into the tent , she covered him with a mantle .
19. 시스라가 그에게 말하되 청하노니 내게 물을 조금 마시우라 내가 목이 마르도다 하매 젖부대를 열어 그에게 마시우고 그를 덮으니
And he said unto her, Give me, I pray thee, a little water to drink ; for I am thirsty . And she opened a bottle of milk , and gave him drink , and covered him.
20. 그가 또 가로되 장막문에 섰다가 만일 사람이 와서 네게 묻기를 여기 어떤 사람이 있느냐 하거든 너는 없다 하라 하고
Again he said unto her, Stand in the door of the tent , and it shall be, when any man doth come and enquire of thee, and say , Is there any man here ? that thou shalt say , No.
21. 그가 곤비하여 깊이 잠든지라 헤벨의 아내 야엘이 장막 말뚝을 취하고 손에 방망이를 들고 그에게로 가만히 가서 말뚝을 그 살쩍에 박으매 말뚝이 꿰뚫고 땅에 박히니 시스라가 기절하여 죽으니라
Then Jael Heber’s wife took a nail of the tent , and took an hammer in her hand , and went softly unto him, and smote the nail into his temples , and fastened it into the ground : for he was fast asleep and weary . So he died .
22. 바락이 시스라를 따를 때에 야엘이 나가서 그를 맞아 가로되 오라 내가 너의 찾는 사람을 네게 보이리라 바락이 그에게 들어가 보니 시스라가 죽어 누웠고 말뚝은 그 살쩍에 박혔더라
And, behold, as Barak pursued Sisera , Jael came out to meet him, and said unto him, Come , and I will shew thee the man whom thou seekest . And when he came into her tent, behold, Sisera lay dead , and the nail was in his temples .
23. 이와 같이 이 날에 하나님이 가나안 왕 야빈을 이스라엘 자손 앞에 패하게 하신지라
So God subdued on that day Jabin the king of Canaan before the children of Israel .
24. 이스라엘 자손의 손이 가나안 왕 야빈을 점점 더 이기어서 마침내 가나안 왕 야빈을 진멸하였더라
And the hand of the children of Israel prospered , and prevailed against Jabin the king of Canaan , until they had destroyed Jabin king of Canaan .
■ 주석 보기
【삿4:1 JFB】유4:1-17. Deborah and Barak Deliver Israel from Jabin and Sisera.
1. The children of Israel again did evil in the sight of the Lord, when Ehud was dead—The removal of the zealous judge Ehud again left his infatuated countrymen without the restraint of religion.
【삿4:1 CWC】[THE PERIOD OF DEBORAH]
1. The Servitude to Canaan, c. 4.
We met before with "Jabin king of Canaan, that reigned in Hazor" (see Joshua 11), but this seems to have been a second of the name who built a new capitol on the ruins of the former one. The Israelites failed to exterminate these enemies on the north, who had now become strong enough to visit them with the severest oppression they had yet experienced, and which lasted twenty years, (v. 3).
Deborah's appearance on the scene (v. 4) is remarkable, who stands out uniquely in the sacred history of her nation. There was no predecessor and no successor like her. The palm tree under which she dwelt (v. 5) may mean the open-air court where justice was administered during her judgeship.
While a judge, she was not a military leader, hence the call for Barak to rally Naphtali and Zebulon which were in proximity to the enemy and suffered the heaviest oppression (v. 6). This was not her call, but God's call communicated in some special way to her, and it was God, and not Barak, who was to deliver the enemy into their hands (v. 7).
Barak's reply may not have been such an evidence of weakness as it appears, since the presence of the prophetess would encourage the troops and add sanction to the conflict (v. 8). Nevertheless, it met with rebuke (v. 9) and an ultimate disappointment very humiliating to a conqueror.
Notice that this was the Lord's battle, and not man's (v. 15), as we have seen so many times in the history of Israel. That the panic was caused in a supernatural way is seen in chapter 5:20.
Jael's Savage Deed.
No apology can be made for the action of Jael the Kenite woman of vv. 17-21. Her house was at peace with the Canaanites. She had invited the fugitive into her dwelling. She had given him the special protection of the women's apartment, always sacred to the Oriental, and she had come upon him unawares with probably one of the pins with which the tent ropes are fastened to the ground. She was the meanest of maddest murderers.
It must not be supposed that although her action was foreknown to God it was sanctioned by Him; neither that because Deborah praises it in her song (c. 5), therefore she is pronouncing a eulogy on the moral character of the woman.
The following is the manner in which The Expositor's Bible refers to it:
"Jael is no blameless heroine, neither is she a demon. Deborah, who understands her, reads clearly the rapid thoughts, the swift decision, the unscrupulous act, and sees, behind all, the purpose of serving Israel. The praise of Jael is therefore with knowledge, but she herself would not have done the thing she praises.
"Not here can the moral be found that the end justifies the means, or that we may do evil with good intent, which never was a Bible doctrine, and never can be. On the contrary, we find it written clearly that the end does not justify the means.
"Rightly does Christian society affirm that a human being in any extremity common to men, is to be succored without inquiry whether he is good or bad.
"Law is to be of no private, sudden, unconsidered administration. Only in the most solemn and orderly way is the trial of the worst malefactor to be gone about, sentence passed, justice executed. To have reached this understanding of law with regard to all accused and suspected persons is one of the great gains of the Christian period.
"We need not look for anything like the ideal of justice in the age of the Judges; deeds were done then and honestly praised which we must condemn. They were meant to bring about good, but the sum of human violence was increased by them, and more work made for the reformer of after times."
While quoting the above with approval, in the main, yet the author feels obliged to close the subject by alluding to what he has said in Synthetic Bible Studies (page 40) that these are questions too deep for his soul to fathom, and he would be careful not to be found replying against God.
2. Deborah's Song, c. 5.
The words of this chapter appear in better form in the Revised Version, where they are arranged as poetry.
The song begins with a reference to God's interposition on behalf of His people by a storm (vv. 4, 5). Then the condition of the people is depicted (vv. 6, 7) and their apostasy from God (v. 8). This latter was the cause of their affliction (same verse).
Praise is spoken for the tribal leaders and especially for God in the help rendered in extremity (v. 9), and all the great and wealthy are urged to join in it (vv. 10, 11).
At v. 12, Deborah bestirs herself to greater flights of fancy, and Barak is urged to parade his prisoners in triumph. Then follows an account of the tribes of Israel which assisted in the conflict, Ephraim, who dwelt near the Amalekites, Benjamin, Zebulon, Issachar. Reuben is reproached for abiding among the sheepfolds, and Gad, Dan and Asher for not leaving their ships to assist in the fight. Zebulon and Naphtali are again especially commended (vv. 14-18).
The battle is described. Jabin seems to have been reinforced by other kings, who joined him without any money recompense (v. 19). The storm helped Israel, swelling the river so that the enemy were sunk in the quicksands, or washed into the sea (vv. 20, 21).
The story of Jael's action follows in vv. 24-27. "Butter" in v. 25 seems to refer to curdled milk. From Jael a transition is made to the mother of Sisera, the Canaanitish commander, who is looking through the window wondering why her son is so long in returning from the battle. Her companions help her to the answer by suggesting that the victors have waited to divide the prey (vv. 28-30).
The song concludes with an invocation to Jehovah in v. 31.
The land now rested for forty years.
It is to be remembered that this was a song of Deborah, and not a song of God. The record of the song is inspired by God, and in that sense is part of His Word, but it is not to be supposed that the Spirit of God indicted it, as is true of some other parts of Holy Writ.
A parallel has been found in the history of Oliver Cromwell, in whose letter after the storming of Bristol he ascribes the victory to God, saying: "They that have been employed in this service know that faith and prayer obtained this service for you. God hath put the sword in the parliament's hands for the terror of evil-doers, and the praise of them that do well."
This may have been true, and yet God should not be held accountable for everything that Cromwell did or said with reference to that action.
【삿4:1 MHCC】The land had rest for eighty years, which should have confirmed them in their religion; but it made them secure, and indulge their lusts. Thus the prosperity of fools destroys them. Jabin and his general Sisera, mightily oppressed Israel. This enemy was nearer than any of the former. Israel cried unto the Lord, when distress drove them to him, and they saw no other way of relief. Those who slight God in prosperity, will find themselves under a necessity of seeking him in trouble.
【삿4:2 JFB】2, 3. Jabin king of Canaan—"Jabin," a royal title (see on 수11:1). The second Jabin built a new capital on the ruins of the old (수11:10, 11). The northern Canaanites had recovered from the effect of their disastrous overthrow in the time of Joshua, and now triumphed in their turn over Israel. This was the severest oppression to which Israel had been subjected. But it fell heaviest on the tribes in the north, and it was not till after a grinding servitude of twenty years that they were awakened to view it as the punishment of their sins and to seek deliverance from God.
【삿4:4 JFB】4. And Deborah, a prophetess—A woman of extraordinary knowledge, wisdom, and piety, instructed in divine knowledge by the Spirit and accustomed to interpret His will; who acquired an extensive influence, and was held in universal respect, insomuch that she became the animating spirit of the government and discharged all the special duties of a judge, except that of military leader.
the wife of Lapidoth—rendered by some, "a woman of splendors."
【삿4:4 MHCC】Deborah was a prophetess; one instructed in Divine knowledge by the inspiration of the Spirit of God. She judged Israel as God's mouth to them; correcting abuses, and redressing grievances. By God's direction, she ordered Barak to raise an army, and engage Jabin's forces. Barak insisted much upon her presence. Deborah promised to go with him. She would not send him where she would not go herself. Those who in God's name call others to their duty, should be ready to assist them in it. Barak values the satisfaction of his mind, and the good success of his enterprise, more than mere honour.
【삿4:5 JFB】5. she dwelt under the palm tree—or, collectively, "palm-grove." It is common still in the East to administer justice in the open air, or under the canopy of an umbrageous tree.
【삿4:6 JFB】6. she sent and called Barak—by virtue of her official authority as judge.
Kedesh-naphtali—situated on an eminence, little north of the Sea of Galilee, and so called to distinguish it from another Kedesh in Issachar.
Hath not the Lord God of Israel commanded?—a Hebrew form of making an emphatic communication.
Go and draw toward mount Tabor—an isolated mountain of Galilee, northeast corner of the plain of Esdraelon. It was a convenient place of rendezvous, and the enlistment is not to be considered as limited to ten thousand, though a smaller force would have been inadequate.
【삿4:8 JFB】8. Barak said unto her, If thou wilt go with me, then I will go—His somewhat singular request to be accompanied by Deborah was not altogether the result of weakness. The Orientals always take what is dearest to the battlefield along with them; they think it makes them fight better. The policy of Barak, then, to have the presence of the prophetess is perfectly intelligible as it would no less stimulate the valor of the troops, than sanction, in the eyes of Israel, the uprising against an oppressor so powerful as Jabin.
【삿4:9 JFB】9. the Lord shall sell Sisera into the hand of a woman—This was a prediction which Barak could not understand at the time; but the strain of it conveyed a rebuke of his unmanly fears.
【삿4:10 MHCC】Siser's confidence was chiefly in his chariots. But if we have ground to hope that God goes before us, we may go on with courage and cheerfulness. Be not dismayed at the difficulties thou meetest with in resisting Satan, in serving God, or suffering for him; for is not the Lord gone before thee? Follow him then fully. Barak went down, though upon the plain the iron chariots would have advantage against him: he quitted the mountain in dependence on the Divine power; for in the Lord alone is the salvation of his people, 렘3:23. He was not deceived in his confidence. When God goes before us in our spiritual conflicts, we must bestir ourselves; and when, by his grace, he gives us some success against the enemies of our souls, we must improve it by watchfulness and resolution.
【삿4:11 JFB】11. Now Heber the Kenite … pitched his tent—It is not uncommon, even in the present day, for pastoral tribes to feed their flocks on the extensive commons that lie in the heart of inhabited countries in the East (see on 유1:16).
plain of Zaanaim—This is a mistranslation for "the oaks of the wanderers." The site of the encampment was under a grove of oaks, or terebinths, in the upland valley of Kedesh.
【삿4:13 JFB】13. the river of Kishon—The plain on its bank was chosen as the battlefield by Sisera himself, who was unconsciously drawn thither for the ruin of his army.
【삿4:14 JFB】14. Barak went down from mount Tabor—It is a striking proof of the full confidence Barak and his troops reposed in Deborah's assurance of victory, that they relinquished their advantageous position on the hill and rushed into the plain in face of the iron chariots they so much dreaded.
【삿4:15 JFB】15. the Lord discomfited Sisera—Hebrew, "threw his army into confusion"; men, horses, and chariots being intermingled in wild confusion. The disorder was produced by a supernatural panic (see on 유5:20).
so that Sisera lighted down off his chariot, and fled away on his feet—His chariot being probably distinguished by its superior size and elegance, would betray the rank of its rider, and he saw therefore that his only chance of escape was on foot.
【삿4:16 JFB】16. But Barak pursued … unto Harosheth—Broken and routed, the main body of Sisera's army fled northward; others were forced into the Kishon and drowned (see on 유5:21).
【삿4:17 JFB】17, 18. Sisera fled … to the tent of Jael—According to the usages of nomadic people, the duty of receiving the stranger in the sheik's absence devolves on his wife, and the moment the stranger is admitted into his tent, his claim to be defended or concealed from his pursuers is established.
【삿4:17 MHCC】Sisera's chariots had been his pride and his confidence. Thus are those disappointed who rest on the creature; like a broken reed, it not only breaks under them, but pierces them with many sorrows. The idol may quickly become a burden, 사46:1; what we were sick for, God can make us sick of. It is probable that Jael really intended kindness to Sisera; but by a Divine impulse she was afterwards led to consider him as the determined enemy of the Lord and of his people, and to destroy him. All our connexions with God's enemies must be broken off, if we would have the Lord for our God, and his people for our people. He that had thought to have destroyed Israel with his many iron chariots, is himself destroyed with one iron nail. Thus the weak things of the world confound the mighty. The Israelites would have prevented much mischief, if they had sooner destroyed the Canaanites, as God commanded and enabled them: but better be wise late, and buy wisdom by experience, than never be wise.
【삿4:19 JFB】19. she … gave him drink, and covered him—Sisera reckoned on this as a pledge of his safety, especially in the tent of a friendly sheik. This pledge was the strongest that could be sought or obtained, after he had partaken of refreshments, and been introduced in the inner or women's apartment.
【삿4:20 JFB】20. he said unto her, … when any man doth come and enquire of thee and say, Is there any man here? that thou shalt say, No—The privacy of the harem, even in a tent, cannot be intruded on without express permission.
【삿4:21 JFB】21. Then Jael took a nail of the tent—most probably one of the pins with which the tent ropes are fastened to the ground. Escape was almost impossible for Sisera. But the taking of his life by the hand of Jael was murder. It was a direct violation of all the notions of honor and friendship that are usually held sacred among pastoral people, and for which it is impossible to conceive a woman in Jael's circumstances to have had any motive, except that of gaining favor with the victors. Though predicted by Deborah [유4:9], it was the result of divine foreknowledge only—not the divine appointment or sanction; and though it is praised in the song [유5:24-27], the eulogy must be considered as pronounced not on the moral character of the woman and her deed, but on the public benefits which, in the overruling providence of God, would flow from it.
※ 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.