티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
| 한글듣기☞ | 영어듣기☞ |
■ 사사기 5장
1. 이날에 드보라와 아비노암의 아들 바락이 노래하여 가로되
Then sang Deborah and Barak the son of Abinoam on that day , saying ,
2. 이스라엘의 두령이 그를 영솔하였고 백성이 즐거이 헌신하였으니 여호와를 찬송하라
Praise ye the Lord for the avenging of Israel , when the people willingly offered themselves.
3. 너희 왕들아 들으라 방백들아 귀를 기울이라 나 곧 내가 여호와를 노래할 것이요 이스라엘의 하나님 여호와를 찬송하리로다
Hear , O ye kings ; give ear , O ye princes ; I, even I, will sing unto the Lord ; I will sing praise to the Lord God of Israel .
4. 여호와여 주께서 세일에서부터 나오시고 에돔 들에서부터 진행하실 때에 땅이 진동하고 하늘도 새어서 구름이 물을 내렸나이다
Lord , when thou wentest out of Seir , when thou marchedst out of the field of Edom , the earth trembled , and the heavens dropped , the clouds also dropped water .
5. 산들이 여호와 앞에서 진동하니 저 시내 산도 이스라엘 하나님 여호와 앞에서 진동하였도다
The mountains melted from before the Lord , even that Sinai from before the Lord God of Israel .
6. 아낫의 아들 삼갈의 날에 또는 야엘의 날에는 대로가 비었고 행인들은 소로로 다녔도다
In the days of Shamgar the son of Anath , in the days of Jael , the highways were unoccupied , and the travellers walked through byways .
7. 이스라엘에 관원이 그치고 그쳤더니 나 드보라가 일어났고 내가 일어나서 이스라엘의 어미가 되었도다
The inhabitants of the villages ceased , they ceased in Israel , until that I Deborah arose , that I arose a mother in Israel .
8. 무리가 새 신들을 택하였으므로 그 때에 전쟁이 성문에 미쳤으나 이스라엘 사만 명 중에 방패와 창이 보였던고
They chose new gods ; then was war in the gates : was there a shield or spear seen among forty thousand in Israel ?
9. 내 마음이 이스라엘의 방백을 사모함은 그들이 백성 중에서 즐거이 헌신하였음이라 여호와를 찬송하라
My heart is toward the governors of Israel , that offered themselves willingly among the people . Bless ye the Lord .
10. 흰 나귀를 탄 자들, 귀한 화문석에 앉은 자들, 길에 행하는 자들아 선파할지어다
Speak , ye that ride on white asses , ye that sit in judgment , and walk by the way .
11. 활 쏘는 자의 지꺼림에서, 멀리 떨어진 물 긷는 곳에서도 여호와의 의로우신 일을 칭술하라 그의 이스라엘을 다스리시는 의로우신 일을 칭술하라 그 때에 여호와의 백성이 성문에 내려갔도다
They that are delivered from the noise of archers in the places of drawing water , there shall they rehearse the righteous acts of the Lord , even the righteous acts toward the inhabitants of his villages in Israel : then shall the people of the Lord go down to the gates .
12. 깰지어다 깰지어다 드보라여 깰지어다 깰지어다 너는 노래할지어다 일어날지어다 바락이여 아비노암의 아들이여 네 사로잡은 자를 끌고 갈지어다
Awake , awake , Deborah : awake , awake , utter a song : arise , Barak , and lead thy captivity captive , thou son of Abinoam .
13. 그 때에 남은 귀인과 백성이 내려왔고 여호와께서 나를 위하여 용사를 치시려고 강림하셨도다
Then he made him that remaineth have dominion over the nobles among the people : the Lord made me have dominion over the mighty .
14. 에브라임에게서 나온 자는 아말렉에 뿌리 박힌 자요 그 다음에 베냐민은 너희 백성 중에 섞였으며 마길에게서는 다스리는 자들이 내려왔고 스불론에게서는 대장군의 지팡이를 잡은 자가 내려왔도다
Out of Ephraim was there a root of them against Amalek ; after thee, Benjamin , among thy people ; out of Machir came down governors , and out of Zebulun they that handle the pen of the writer .
15. 잇사갈의 방백들이 드보라와 함께 하니 잇사갈의 심사를 바락도 가졌도다 그 발을 좇아 골짜기로 달려 내려가니 르우벤 시냇가에 큰 결심이 있었도다
And the princes of Issachar were with Deborah ; even Issachar , and also Barak : he was sent on foot into the valley . For the divisions of Reuben there were great thoughts of heart .
16. 네가 양의 우리 가운데 앉아서 목자의 저 부는 소리를 들음은 어찜이뇨 르우벤 시냇가에서 마음에 크게 살핌이 있도다
Why abodest thou among the sheepfolds , to hear the bleatings of the flocks ? For the divisions of Reuben there were great searchings of heart .
17. 길르앗은 요단 저편에 거하거늘 단은 배에 머무름은 어찜이뇨 아셀은 해빈에 앉고 자기 시냇가에 거하도다
Gilead abode beyond Jordan : and why did Dan remain in ships ? Asher continued on the sea shore , and abode in his breaches .
18. 스불론은 죽음을 무릅쓰고 생명을 아끼지 아니한 백성이요 납달리도 들의 높은 곳에서 그러하도다
Zebulun and Naphtali were a people that jeoparded their lives unto the death in the high places of the field .
19. 열왕이 와서 싸울 때에 가나안 열왕이 므깃도 물 가 다아낙에서 싸웠으나 돈을 탈취하지 못하였도다
The kings came and fought , then fought the kings of Canaan in Taanach by the waters of Megiddo ; they took no gain of money .
20. 별들이 하늘에서부터 싸우되 그 다니는 길에서 시스라와 싸웠도다
They fought from heaven ; the stars in their courses fought against Sisera .
21. 기손 강은 그 무리를 표류시켰으니 이 기손 강은 옛 강이라 내 영혼아 네가 힘 있는 자를 밟았도다
The river of Kishon swept them away , that ancient river , the river Kishon . O my soul , thou hast trodden down strength .
22. 그 때에 군마가 빨리 달리니 말굽소리는 땅을 울리도다
Then were the horsehoofs broken by the means of the pransings , the pransings of their mighty ones .
23. 여호와의 사자의 말씀에 메로스를 저주하라 너희가 거듭거듭 그 거민을 저주할 것은 그들이 와서 여호와를 돕지 아니하며 여호와를 도와 용사를 치지 아니함이니라 하시도다
Curse ye Meroz , said the angel of the Lord , curse ye bitterly the inhabitants thereof; because they came not to the help of the Lord , to the help of the Lord against the mighty .
24. 겐 사람 헤벨의 아내 야엘은 다른 여인보다 복을 받을 것이니 장막에 거한 여인보다 더욱 복을 받을 것이로다
Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall she be above women in the tent .
25. 시스라가 물을 구하매 우유를 주되 곧 엉긴 젖을 귀한 그릇에 담아주었고
He asked water , and she gave him milk ; she brought forth butter in a lordly dish .
26. 손으로 장막 말뚝을 잡으며 오른손에 장인의 방망이를 들고 그 방망이로 시스라를 쳐서 머리를 뚫되 곧 살쩍을 꿰뚫었도다
She put her hand to the nail , and her right hand to the workmen’s hammer ; and with the hammer she smote Sisera , she smote off his head , when she had pierced and stricken through his temples .
27. 그가 그의 발 앞에 꾸부러지며 엎드러지고 쓰러졌고 그의 발 앞에 꾸부러져 엎드러져서 그 꾸부러진 곳에 엎드러져 죽었도다
At her feet he bowed , he fell , he lay down : at her feet he bowed , he fell : where he bowed , there he fell down dead .
28. 시스라의 어미가 창문으로 바라보며 살창에서 부르짖기를 그의 병거가 어찌하여 더디 오는고 그의 병거 바퀴가 어찌하여 더디 구는고 하매
The mother of Sisera looked out at a window , and cried through the lattice , Why is his chariot so long in coming ? why tarry the wheels of his chariots ?
29. 그 지혜로운 시녀들이 대답하였겠고 그도 스스로 대답하기를
Her wise ladies answered her, yea, she returned answer to herself,
30. 그들이 어찌 노략물을 얻지 못하였으랴 그것을 나누지 못하였으랴 사람마다 한 두 처녀를 얻었으리로다 시스라는 채색옷을 노략하였으리니 그것은 수놓은 채색옷이리로다 곧 양편에 수놓은 채색옷이리니 노략한 자의 목에 꾸미리로다 하였으리라
Have they not sped ? have they not divided the prey ; to every man a damsel or two ; to Sisera a prey of divers colours , a prey of divers colours of needlework , of divers colours of needlework on both sides , meet for the necks of them that take the spoil ?
31. 여호와여 주의 대적은 다 이와 같이 망하게 하시고 주를 사랑하는 자는 해가 힘있게 돋음 같게 하시옵소서 하니라 그 땅이 사십 년 동안 태평하였더라
So let all thine enemies perish , O Lord : but let them that love him be as the sun when he goeth forth in his might . And the land had rest forty years .
■ 주석 보기
【삿5:1 JFB】유5:1-31. Deborah and Barak's Song of Thanksgiving.
1. Then sang Deborah and Barak … on that day—This noble triumphal ode was evidently the composition of Deborah herself.
【삿5:1 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.
【삿5:1 MHCC】No time should be lost in returning thanks to the Lord for his mercies; for our praises are most acceptable, pleasant, and profitable, when they flow from a full heart. By this, love and gratitude would be more excited and more deeply fixed in the hearts of believers; the events would be more known and longer remembered. Whatever Deborah, Barak, or the army had done, the Lord must have all the praise. The will, the power, and the success were all from Him.
【삿5:2 JFB】2, 3. The meaning is obscurely seen in our version; it has been better rendered thus, "Praise ye Jehovah; for the free are freed in Israel—the people have willingly offered themselves" [Robinson].
【삿5:4 JFB】4, 5. Allusion is here made, in general terms, to God's interposition on behalf of His people.
Seir … the field of Edom—represent the mountain range and plain extending along the south from the Dead Sea to the Elanitic Gulf.
thou wentest out—indicates the storm to have proceeded from the south or southeast.
【삿5:6 JFB】6-8. The song proceeds in these verses to describe the sad condition of the country, the oppression of the people, and the origin of all the national distress in the people's apostasy from God. Idolatry was the cause of foreign invasion and internal inability to resist it.
【삿5:6 MHCC】Deborah describes the distressed state of Israel under the tyranny of Jabin, that their salvation might appear more gracious. She shows what brought this misery upon them. It was their idolatry. They chose new gods, with new names. But under all these images, Satan was worshipped. Deborah was a mother to Israel, by diligently promoting the salvation of their souls. She calls on those who shared the advantages of this great salvation, to offer up thanks to God for it. Let such as are restored, not only to their liberty as other Israelites, but to their rank, speak God's praises. This is the Lord's doing. In these acts of his, justice was executed on his enemies. In times of persecution, God's ordinances, the walls of salvation, whence the waters of life are drawn, are resorted to at the hazard of the lives of those who attend them. At all times Satan will endeavour to hinder the believer from drawing near to the throne of grace. Notice God's kindness to his trembling people. It is the glory of God to protect those who are most exposed, and to help the weakest. Let us notice the benefit we have from the public peace, the inhabitants of villages especially, and give God the praise.
【삿5:9 JFB】9. expresses gratitude to the respective leaders of the tribes which participated in the contest; but, above all, to God, who inspired both the patriotic disposition and the strength.
【삿5:10 JFB】10. Speak—that is, join in this song of praise.
white asses—Those which are purely white are highly prized, and being costly, are possessed only by the wealthy and great.
Ye that sit in judgment—has been rendered, "ye that repose on tapestries."
【삿5:11 JFB】11-14. The wells which are at a little distance from towns in the East, are, in unsettled times, places of danger. But in peace they are scenes of pleasant and joyous resort. The poetess anticipates that this song may be sung, and the righteous acts of the Lord rehearsed at these now tranquil "places of drawing water." Deborah now rouses herself to describe, in terms suitable to the occasion, the preparation and the contest, and calls in a flight of poetic enthusiasm on Barak to parade his prisoners in triumphal procession. Then follows a eulogistic enumeration of the tribes which raised the commanded levy, or volunteered their services—the soldiers of Ephraim who dwelt near the mount of the Amalekites, the small quota of Benjamin; "the governors," valiant leaders "out of Machir," the western Manasseh; out of Zebulun.
【삿5:12 MHCC】Deborah called on her own soul to be in earnest. He that will set the hearts of other men on fire with the love of Christ, must himself burn with love. Praising God is a work we should awake to, and awake ourselves unto. She notices who fought against Israel, who fought for them, and who kept away. Who fought against them. They were obstinate enemies to God's people, therefore the more dangerous. Who fought for them. The several tribes that helped are here spoken of with honour; for though God is above all to be glorified, those who are employed must have their due praise, to encourage others. But the whole creation is at war with those to whom God is an enemy. The river of Kishon fought against their enemies. At most times it was shallow, yet now, probably by the great rain that fell, it was so swelled, and the stream so deep and strong, that those who attempted to pass, were drowned. Deborah's own soul fought against them. When the soul is employed in holy exercises, and heart-work is made of them, through the grace of God, the strength of our spiritual enemies will be trodden down, and will fall before us. She observes who kept away, and did not side with Israel, as might have been expected. Thus many are kept from doing their duty by the fear of trouble, the love of ease, and undue affection to their worldly business and advantage. Narrow, selfish spirits care not what becomes of God's church, so that they can but get, keep, and save money. All seek their own, 빌2:21. A little will serve those for a pretence to stay at home, who have no mind to engage in needful services, because there is difficulty and danger in them. But we cannot keep away from the contest between the Lord and his enemies; and if we do not actively endeavour to promote his cause in this wicked world, we shall fall under the curse against the workers of iniquity. Though He needs no human help, yet he is pleased to accept the services of those who improve their talents to advance his cause. He requires every man to do so.
【삿5:15 JFB】15. Then comes a reproachful notice of the tribes which did not obey the summons to take the field against the common enemy of Israel. By the
divisions—that is, the watercourses which descend from the eastern hills unto the Jordan and Dead Sea.
For the divisions of Reuben there were great thoughts of heart—They felt the patriotic impulse and determined, at first, to join the ranks of their western brethren, but resiled from the purpose, preferring their peaceful shepherd songs to the trumpet sound of war.
【삿5:17 JFB】17, 18. Gilead abode beyond Jordan—that is, Both Gad and the eastern half to Manasseh chose to dwell at ease in their Havoth-jair, or "villages of tents," while Dan and Asher, both maritime tribes, continued with their ships and in their "breaches" ("havens"). The mention of these craven tribes (유5:18) is concluded with a fresh burst of commendation on Zebulun and Naphtali.
【삿5:19 JFB】19-22. describes the scene of battle and the issue. It would seem (유5:19) that Jabin was reinforced by the troops of other Canaanite princes. The battlefield was near Taanach (now Ta'annuk), on a tell or mound in the level plain of Megiddo (now Leijun), on its southwestern extremity, by the left bank of the Kishon.
they took no gain of money—They obtained no plunder.
【삿5:20 JFB】20. the stars in their courses fought—A fearful tempest burst upon them and threw them into disorder.
【삿5:21 JFB】21. the river of Kishon swept them away—The enemy was defeated near "the waters of Megiddo"—the sources and side streams of the Kishon: they that fled had to cross the deep and marshy bed of the torrent, but the Lord had sent a heavy rain—the waters suddenly rose—the warriors fell into the quicksands, and sinking deep into them, were drowned or washed into the sea [Van De Velde].
【삿5:22 JFB】22. Then were the horse hoofs broken by the means of the prancings—Anciently, as in many parts of the East still, horses were not shod. The breaking of the hoofs denotes the hot haste and heavy irregular tramp of the routed foe.
【삿5:23 JFB】23. Curse ye Meroz—a village on the confines of Issachar and Naphtali, which lay in the course of the fugitives, but the inhabitants declined to aid in their destruction.
【삿5:24 JFB】24-27. is a most graphic picture of the treatment of Sisera in the tent of Jael.
【삿5:24 MHCC】Jael had a special blessing. Those whose lot is cast in the tent, in a low and narrow sphere, if they serve God according to the powers he has given them, shall not lose their reward. The mother of Sisera looked for his return, not in the least fearing his success. Let us take heed of indulging eager desires towards any temporal good, particularly toward that which cherishes vain-glory, for that was what she here doted on. What a picture does she present of an ungodly and sensual heart! How shameful and childish these wishes of an aged mother and her attendants for her son! And thus does God often bring ruin on his enemies when they are most puffed up. Deborah concludes with a prayer to God for the destruction of all his foes, and for the comfort of all his friends. Such shall be the honour, and joy of all who love God in sincerity, they shall shine for ever as the sun in the firmament.
【삿5:25 JFB】25. butter—curdled milk; a favorite beverage in the East.
【삿5:28 JFB】28-30. In these verses a sudden transition is made to the mother of the Canaanite general, and a striking picture is drawn of a mind agitated between hope and fear—impatient of delay, yet anticipating the news of victory and the rewards of rich booty.
the lattice—a lattice window, common to the houses in warm countries for the circulation of air.
【삿5:29 JFB】29. her wise ladies—maids of honor.
【삿5:30 JFB】30. to every man a damsel or two—Young maidens formed always a valued part of Oriental conquerors' war-spoils. But Sisera's mother wished other booty for him; namely, the gold-threaded, richly embroidered, and scarlet-colored cloaks which were held in such high esteem. The ode concludes with a wish in keeping with the pious and patriotic character of the prophetess.
※ 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.