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■ 에스라 1장
1. 바사 왕 고레스 원년에 여호와께서 예레미야의 입으로 하신 말씀을 응하게 하시려고 바사 왕 고레스의 마음을 감동시키시매 저가 온 나라에 공포도 하고 조서도 내려 가로되
Now in the first year of Cyrus king of Persia , that the word of the Lord by the mouth of Jeremiah might be fulfilled , the Lord stirred up the spirit of Cyrus king of Persia , that he made a proclamation throughout all his kingdom , and put it also in writing , saying ,
2. 바사 왕 고레스는 말하노니 하늘의 신 여호와께서 세상 만국으로 내게 주셨고 나를 명하사 유다 예루살렘에 전을 건축하라 하셨나니
Thus saith Cyrus king of Persia , The Lord God of heaven hath given me all the kingdoms of the earth ; and he hath charged me to build him an house at Jerusalem , which is in Judah .
3. 이스라엘의 하나님은 참 신이시라 너희 중에 무릇 그 백성 된 자는 다 유다 예루살렘으로 올라가서 거기 있는 여호와의 전을 건축하라 너희 하나님이 함께 하시기를 원하노라
Who is there among you of all his people ? his God be with him, and let him go up to Jerusalem , which is in Judah , and build the house of the Lord God of Israel , (he is the God ,) which is in Jerusalem .
4. 무릇 그 남아 있는 백성이 어느곳에 우거하였든지 그곳 사람들이 마땅히 은과 금과 기타 물건과 짐승으로 도와주고 그 외에도 예루살렘 하나님의 전을 위하여 예물을 즐거이 드릴지니라 하였더라
And whosoever remaineth in any place where he sojourneth , let the men of his place help him with silver , and with gold , and with goods , and with beasts , beside the freewill offering for the house of God that is in Jerusalem .
5. 이에 유다와 베냐민 족장들과 제사장들과 레위 사람들과 무릇 그 마음이 하나님께 감동을 받고 올라가서 예루살렘 여호와의 전을 건축코자 하는 자가 다 일어나니
Then rose up the chief of the fathers of Judah and Benjamin , and the priests , and the Levites , with all them whose spirit God had raised , to go up to build the house of the Lord which is in Jerusalem .
6. 그 사면 사람들이 은그릇과 황금과 기타 물건과 짐승과 보물로 돕고 그 외에도 예물을 즐거이 들렸더라
And all they that were about them strengthened their hands with vessels of silver , with gold , with goods , and with beasts , and with precious things , beside all that was willingly offered .
7. 고레스 왕이 또 여호와의 전 기명을 꺼내니 옛적에 느부갓네살이 예루살렘에서 옮겨다가 자기 신들의 당에 두었던 것이라
Also Cyrus the king brought forth the vessels of the house of the Lord , which Nebuchadnezzar had brought forth out of Jerusalem , and had put them in the house of his gods ;
8. 바사 왕 고레스가 고지기 미드르닷을 명하여 그 그릇을 꺼내어 계수하여 유다 목백 세스바살에게 붙이니
Even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer , and numbered them unto Sheshbazzar , the prince of Judah .
9. 그 수효는 금반이 삼십이요 은반이 일천이요 칼이 이십구요
And this is the number of them: thirty chargers of gold , a thousand chargers of silver , nine and twenty knives ,
10. 금대접이 삼십이요 그보다 차한 은대접이 사백열이요 기타 기명이 일천이니
Thirty basons of gold , silver basons of a second sort four hundred and ten , and other vessels a thousand .
11. 금, 은 기명의 도합이 오천사백이라 사로잡힌 자를 바벨론에서 예루살렘으로 데리고 올 때에 세스바살이 그 기명들을 다 가지고 왔더라
All the vessels of gold and of silver were five thousand and four hundred . All these did Sheshbazzar bring up with them of the captivity that were brought up from Babylon unto Jerusalem .
■ 주석 보기
【스1:1 JFB】스1:1-6. Proclamation of Cyrus for Building the Temple.
1. in the first year of Cyrus king of Persia—The Persian empire, including Persia, Media, Babylonia, and Chaldea, with many smaller dependencies, was founded by Cyrus, 536 B.C. [Hales].
that the word of the Lord by the mouth of Jeremiah might be fulfilled—(See 렘25:12; 29:10). This reference is a parenthetic statement of the historian, and did not form part of the proclamation.
【스1:1 CWC】[BACK TO THE HOMELAND]
1. Cyrus' Proclamation, c. 1.
Babylon has had its day, and with its downfall has come that of the Assyrian Empire. The Medes and Persians, with Cyrus at their head, are now in power, and in the providence of God, Daniel, the Jewish prophet and statesman, has influence at his court, as in that of Nebuchadnezzar. By a study of the earlier prophets, especially Jeremiah, he has become aware that the time is nigh for the captivity of Judah to end and his people to return to their land (Dan, 9:1, 2; 렘25:12-14). He knows, also, that two hundred years earlier, Isaiah had, by the Holy Spirit, mentioned Cyrus as the monarch by whose ukase this return would be brought about (Isa. cc. 44, 45).
Doubtless he told these things to Cyrus, who issues this proclamation (v. 1) not from any intelligent desire to please Jehovah, but for political reasons. Nevertheless, thus is fulfilled again 롬8:28. The words of Cyrus, (v. 2) are not merely oriental hyperbole, as we may judge by Jeremiah 27 and Daniel 2. It is anticipating too much to enter on these prophets now, further than to say that the dominion they speak of as divinely entrusted to Nebuchadnezzar and Babylon, was to be transferred to their successors down to the end of this age. Of these successors Cyrus and the Persians were the first.
"Sheshbazzar" (v. 8) is the Persian name for Zerubbabel (3:8; 5-16), who, though born in exile, was recognized as heir to the throne of Judah.
2. Zerubbabel's Company, c. 2.
"Province" (v. 1) refers to Judah, and indicates that it is no longer an independent kingdom, but a dependency of Persia. "Children" is not to be taken in the sense of little ones, but that of descendants or posterity. "Tirshatha" (v. 63) means "Governor."
Verse 64 says: "The whole congregation, together, was forty-two thousand three hundred and threescore." This amount is 12,000 more than the numbers when added together. Reckoning up the smaller numbers we find they amount to 29,818, in this chapter, and to 31,089 in the parallel chapter of Nehemiah. Ezra also mentions 494 persons omitted by Nehemiah, and Nehemiah mentions 1,765 not noticed by Ezra. If, therefore, Ezra's surplus be added to Nehemiah, and Nehemiah's to Ezra, they will both become 31,583. Subtracting this from 42,360, there will be a deficiency of 10,777. These are omitted because they did not belong to Judah and Benjamin or to the priests, but to the other tribes. The servants and singers are reckoned separately (v. 65), so that putting all these items together, the number of all who went with Zerubbabel amounted to 50,000 with 8,000 beasts of burden. [Davidson.]
3. The Altar and the Temple, c. 3.
The seventh month (v. 1) corresponds to our Sept. 15-Oct. 15, and was the time of the Feast of Tabernacles (Lev. 23). Jeshua (v. 2) was the hereditary high priest. "His (or its) bases" (v. 3) means the old foundations of the altar. After the altar which was necessary to be built first in order to sacrifice unto the Lord, the foundations of the temple begin to be laid (vv. 8-11). The sorrow of the older men (v. 12) was caused by the contrast between the prosperous circumstances under which Solomon's temple had been built, and those of the present. This second temple would be inferior in size and costliness, and destitute of the Ark, the Shekinah, the Urim and Thummim, and other features which contributed to the glory of the first temple. Read Haggai in this connection.
4. Adversaries, c. 4.
In verse one "Judah and Benjamin," and "the children of the captivity" are identical. "The adversaries," were the people settled in the land of Israel by the Assyrians after the captivity of the ten tribes. They intermarried with the Israelites who had been left behind, and their offspring went under the general name of Samaritans. Originally they were idolaters, but having received some instruction in the knowledge of the true God they claimed to be worshipping Him, though of course, in an ignorant and superstitious way. (Compare 왕하17:24-41).
The refusal of their co-operation by the Jews was proper, but it brought serious and prolonged trouble to them (vv. 4, 5). (Compare 요4:9).
The nature of this trouble is shown in verse six, where "Ahasuerus" as commonly understood, is another name for the famous Xerxes, king of Persia, although Anstey maintains that he is identical with Darius Hystaspes. The conspirators continued in the next reign also (vv. 7-16). "The great and noble Asnapper" (v. 10) is another name for Esar-Haddon, met with before, who transported these foreigners into the waste cities of Samaria after the captivity of Israel. The result of their efforts is shown in verses 23 and 24. "Darius" is sometimes known as "Darius Hystaspes," and was the second of that name since Cyrus. The work ceased for about fifteen years.
5. Renewal of the Work, cc. 5, 6.
Do not omit to read Zechariah at this point, and observe the effect of his words, heaven-endued, upon the leaders (vv. 1, 2). The men of verse three, like those of chapter four, verses seven and eight, were satraps or viceroys of Persia set over provinces in proximity to Judah, who felt it their duty thus to inquire and protest. Verse four seems a mistranslation, and probably means that they inquired of the Jews instead of the reverse (see v. 10).
The Darius of chapter five acted differently from any of his predecessors. "Achmetha" (v. 2) is better known as "Ecbatana," the summer residence of the early kings of Persia. The work of the temple may proceed (v. 7), the Persian satraps are to assist (vv. 8-10), penalties are to follow interference (vv. 11, 12), and henceforth the turbulent Samaritans had better take care!
The work is ended (v. 15). Dr. Lightfoot says the foundation was laid April, 536 B. C, and the completion accomplished February 21, 515 B. C. The dedicatory feast is held with joy. Note the explanatory reason (v. 22). God receives the glory.
【스1:1 MHCC】The Lord stirred up the spirit of Cyrus. The hearts of kings are in the hand of the Lord. God governs the world by his influence on the spirits of men; whatever good they do, God stirs up their spirits to do it. It was during the captivity of the Jews, that God principally employed them as the means of calling the attention of the heathen to him. Cyrus took it for granted, that those among the Jews who were able, would offer free-will offerings for the house of God. He would also have them supplied out of his kingdom. Well-wishers to the temple should be well-doers for it.
【스1:2 JFB】2. The Lord God of heaven hath given me all the kingdoms of the earth—Though this is in the Oriental style of hyperbole (see also 단4:1), it was literally true that the Persian empire was the greatest ruling power in the world at that time.
he hath charged me to build him an house at Jerusalem—The phraseology of this proclamation, independently of the express testimony of Josephus, affords indisputable evidence that Cyrus had seen (probably through means of Daniel, his venerable prime minister and favorite) those prophecies in which, two hundred years before he was born, his name, his victorious career, and the important services he should render to the Jews were distinctly foretold (사44:28; 46:1-4). The existence of predictions so remarkable led him to acknowledge that all his kingdoms were gifts bestowed on him by "the Lord God of heaven," and prompted him to fulfil the duty which had been laid upon him long before his birth. This was the source and origin of the great favor he showed to the Jews. The proclamation, though issued "in the first year of Cyrus" [스1:1], did not take effect till the year following.
【스1:3 JFB】3. Who is there among you of all his people—The purport of the edict was to grant full permission to those Jewish exiles, in every part of his kingdom, who chose, to return to their own country, as well as to recommend those of their countrymen who remained to aid the poor and feeble on their way, and contribute liberally towards the rebuilding of the temple.
【스1:5 JFB】5, 6. Then rose up the chief of the fathers, &c.—The paternal and ecclesiastical chiefs of the later captivity, those of the tribes of Judah and Benjamin, with some also from other tribes (대상9:3), who retained their attachment to the pure worship of God, naturally took the lead in this movement. Their example was followed by all whose piety and patriotism were strong enough to brave the various discouragements attending the enterprise. They were liberally assisted by multitudes of their captive countrymen, who, born in Babylonia or comfortably established in it by family connections or the possession of property, chose to remain. It seems that their Assyrian friends and neighbors, too, either from a favorable disposition toward the Jewish faith, or from imitation of the court policy, displayed hearty good will and great liberality in aiding and promoting the views of the emigrants.
【스1:5 MHCC】The same God that raised up the spirit of Cyrus to proclaim liberty to the Jews, raised up their spirits to take the benefit. The temptation was to some to stay in Babylon; but some feared not to return, and they were those whose spirits God raised, by his Spirit and grace. Whatever good we do, is owing to the grace of God. Our spirits naturally bow down to this earth and the things of it; if they move upward in any good affections or good actions, it is God who raises them. The calls and offers of the gospel are like the proclamation of Cyrus. Those bound under the power of sin, may be made free by Jesus Christ. Whosoever will, by repentance and faith, return to God, Jesus Christ has opened the way for him, and raises him out of the slavery of sin into the glorious liberty of the children of God. Many that hear this joyful sound, choose to sit still in Babylon, are in love with their sins, and will not venture upon a holy life; but some break through all discouragements, whatever it cost them; they are those whose spirit God has raised above the world and the flesh, whom he has made willing. Thus will the heavenly Canaan be filled, though many perish in Babylon; and the gospel offer will not have been made in vain. The bringing back the Jews from captivity, represents the redemption of sinners by Jesus Christ.
【스1:7 JFB】스1:7-11. Cyrus Restores the Vessels.
7. Cyrus … brought forth the vessels of the house of the Lord—Though it is said (왕하24:13) that these were cut in pieces, that would not be done to the large and magnificent vases; and, if they had been divided, the parts could be reunited. But it may be doubted whether the Hebrew word rendered cut in pieces, does not signify merely cut off, that is, from further use in the temple.
【스1:8 JFB】8. Shesh-bazzar, the prince of Judah—that is, Zerubbabel, son of Salathiel (compare 스3:8; 5:16). He was born in Babylon, and called by his family Zerubbabel, that is, stranger or exile in Babylon. Shesh-bazzar, signifying "fire-worshipper," was the name given him at court, as other names were given to Daniel and his friends. He was recognized among the exiles as hereditary prince of Judah.
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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.