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■ 에스라 4장
1. 유다와 베냐민의 대적이 사로잡혔던 자의 자손이 이스라엘 하나님 여호와를 위하여 전을 건축한다 함을 듣고
Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel ;
2. 스룹바벨과 족장들에게 나아와 이르되 우리로 너희와 함께 건축하게 하라 우리도 너희 같이 너희 하나님을 구하노라 앗수르 왕 에살핫돈이 우리를 이리로 오게한 날부터 우리가 하나님께 제사를 드리노라
Then they came to Zerubbabel , and to the chief of the fathers , and said unto them, Let us build with you: for we seek your God , as ye do; and we do sacrifice unto him since the days of Esar–haddon king of Assur , which brought us up hither .
3. 스룹바벨과 예수아와 기타 이스라엘 족장들이 이르되 우리 하나님의 전을 건축하는데 너희는 우리와 상관이 없느니라 바사 왕 고레스가 우리에게 명하신 대로 우리가 이스라엘 하나님 여호와를 위하여 홀로 건축하리라 하였더니
But Zerubbabel , and Jeshua , and the rest of the chief of the fathers of Israel , said unto them, Ye have nothing to do with us to build an house unto our God ; but we ourselves together will build unto the Lord God of Israel , as king Cyrus the king of Persia hath commanded us.
4. 이로부터 그 땅 백성이 유다 백성의 손을 약하게 하여 그 건축을 방해하되
Then the people of the land weakened the hands of the people of Judah , and troubled them in building ,
5. 바사 왕 고레스의 시대부터 바사 왕 다리오가 즉위할 때까지 의사들에게 뇌물을 주어 그 경영을 저희하였으며
And hired counsellors against them, to frustrate their purpose , all the days of Cyrus king of Persia , even until the reign of Darius king of Persia .
6. 또 아하수에로가 즉위할 때에 저희가 글을 올려 유다와 예루살렘 거민을 고소하니라
And in the reign of Ahasuerus , in the beginning of his reign , wrote they unto him an accusation against the inhabitants of Judah and Jerusalem .
7. 아닥사스다 때에 비슬람과 미드르닷과 다브엘과 그 동료들이 바사 왕 아닥사스다에게 글을 올렸으니 그 글은 아람 문자와 아람 방언으로 써서 진술하였더라
And in the days of Artaxerxes wrote Bishlam , Mithredath , Tabeel , and the rest of their companions , unto Artaxerxes king of Persia ; and the writing of the letter was written in the Syrian tongue , and interpreted in the Syrian tongue .
8. 방백 르훔과 서기관 심새가 아닥사스다 왕에게 올려 예루살렘 백성을 고소한 그 글에
Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king in this sort :
9. 방백 르훔과 서기관 심새와 그 동료 디나 사람과 아바삿 사람과 다블래 사람과 아바새 사람과 아렉 사람과 바벨론 사람과 수산 사람과 데해 사람과 엘람 사람과
Then wrote Rehum the chancellor , and Shimshai the scribe , and the rest of their companions ; the Dinaites , the Apharsathchites , the Tarpelites , the Apharsites , the Archevites , the Babylonians , the Susanchites , the Dehavites , and the Elamites ,
10. 기타 백성 곧 존귀한 오스납발이 사마리아 성과 강 서편 다른 땅에 옮겨 둔 자들과 함께 고한다 하였더라
And the rest of the nations whom the great and noble Asnappar brought over , and set in the cities of Samaria , and the rest that are on this side the river , and at such a time .
11. 아닥사스다 왕에게 올린 그 글의 초본은 이러하니 강 서편에 있는 신복들은
This is the copy of the letter that they sent unto him , even unto Artaxerxes the king ; Thy servants the men on this side the river , and at such a time .
12. 왕에게 고하나이다 왕에게서 올라온 유다 사람들이 우리의 곳 예루살렘에 이르러 이 패역하고 악한 성읍을 건축하는데 이미 그 지대를 수축하고 성곽을 건축하오니
Be it known unto the king , that the Jews which came up from thee to us are come unto Jerusalem , building the rebellious and the bad city , and have set up the walls thereof, and joined the foundations .
13. 이제 왕은 아시옵소서 만일 이 성읍을 건축하며 그 성곽을 마치면 저 무리가 다시는 조공과 잡세와 부세를 바치지 아니하리니 필경 왕들에게 손해가 되리이다
Be it known now unto the king , that, if this city be builded , and the walls set up again, then will they not pay toll , tribute , and custom , and so thou shalt endamage the revenue of the kings .
14. 우리가 이제 궁의 소금을 먹는고로 왕의 수치당함을 참아 보지 못하여 보내어 왕에게 고하오니
Now because we have maintenance from the king’s palace , and it was not meet for us to see the king’s dishonour , therefore have we sent and certified the king ;
15. 왕은 열조의 사기를 살피시면 그 사기에서 이 성읍은 패역한 성읍이라 예로부터 그 중에서 항상 반역하는 일을 행하여 열왕과 각 도에 손해가 된 것을 보시고 아실지라 이 성읍이 훼파됨도 이 까닭이니이다
That search may be made in the book of the records of thy fathers : so shalt thou find in the book of the records , and know that this city is a rebellious city , and hurtful unto kings and provinces , and that they have moved sedition within the same of old time : for which cause was this city destroyed .
16. 이제 감히 왕에게 고하오니 이 성읍이 중건되어 성곽을 필역하면 이로 말미암아 왕의 강 서편 영지가 없어지리이다 하였더라
We certify the king that, if this city be builded again, and the walls thereof set up , by this means thou shalt have no portion on this side the river .
17. 왕이 방백 르훔과 서기관 심새와 사마리아에 거한 저희 동료와 강 서편 다른 땅 백성에게 조서를 내리니 일렀으되 너희는 평안할지어다
Then sent the king an answer unto Rehum the chancellor , and to Shimshai the scribe , and to the rest of their companions that dwell in Samaria , and unto the rest beyond the river , Peace , and at such a time .
18. 너희의 올린 글을 내 앞에서 낭독시키고
The letter which ye sent unto us hath been plainly read before me.
19. 명하여 살펴보니 과연 이 성읍이 예로부터 열왕을 거역하며 그 중에서 항상 패역하고 모반하는 일을 행하였으며
And I commanded , and search hath been made, and it is found that this city of old time hath made insurrection against kings , and that rebellion and sedition have been made therein.
20. 옛적에는 예루살렘을 주재하는 큰 군왕이 있어서 강 서편 모든 땅도 주재하매 조공과 잡세와 부세를 저에게 다 바쳤도다
There have been mighty kings also over Jerusalem , which have ruled over all countries beyond the river ; and toll , tribute , and custom , was paid unto them.
21. 이제 너희는 명을 전하여 그 사람들로 역사를 그치게 하여 그 성을 건축지 못하게 하고 내가 다시 조서 내리기를 기다리라
Give ye now commandment to cause these men to cease , and that this city be not builded , until another commandment shall be given from me .
22. 너희는 삼가서 이 일에 게으르지 말라 어찌하여 화를 더하여 왕들에게 손해가 되게 하랴 하였더라
Take heed now that ye fail not to do this : why should damage grow to the hurt of the kings ?
23. 아닥사스다 왕의 조서 초본이 르훔과 서기관 심새와 그 동료 앞에서 낭독되매 저희가 예루살렘으로 급히 가서 유다 사람들을 보고 권력으로 억제하여 그 역사를 그치게 하니
Now when the copy of king Artaxerxes’ letter was read before Rehum , and Shimshai the scribe , and their companions , they went up in haste to Jerusalem unto the Jews , and made them to cease by force and power .
24. 이에 예루살렘에서 하나님의 전 역사가 그쳐서 바사 왕 다리오 제이년까지 이르니라
Then ceased the work of the house of God which is at Jerusalem . So it ceased unto the second year of the reign of Darius king of Persia .
■ 주석 보기
【스4:1 JFB】스4:1-6. The Building Hindered.
1. the adversaries of Judah and Benjamin—that is, strangers settled in the land of Israel.
【스4:1 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.
【스4:1 MHCC】Every attempt to revive true religion will stir up the opposition of Satan, and of those in whom he works. The adversaries were the Samaritans, who had been planted in the land of Israel, 2Ki 17. It was plain that they did not mean to unite in the worship of the Lord, according to his word. Let those who discourage a good work, and weaken them that are employed in it, see whose pattern they follow. (Ezr 4:6-24)
【스4:2 JFB】2. we seek your God, as ye do; and we do sacrifice unto him since the days of Esar-haddon … which brought us up hither—A very interesting explanation of this passage has been recently obtained from the Assyrian sculptures. On a large cylinder, deposited in the British Museum, there is inscribed a long and perfect copy of the annals of Esar-haddon, in which the details are given of a large deportation of Israelites from Palestine, and a consequent settlement of Babylonian colonists in their place. It is a striking confirmation of the statement made in this passage. Those Assyrian settlers intermarried with the remnant of Israelite women, and their descendants, a mongrel race, went under the name of Samaritans. Though originally idolaters, they were instructed in the knowledge of God, so that they could say, "We seek your God"; but they served Him in a superstitious way of their own (see on 왕하17:26-34, 41).
【스4:3 JFB】3. But Zerubbabel and Jeshua … said … Ye have nothing to do with us to build an house unto our God—This refusal to co-operate with the Samaritans, from whatever motives it sprang, was overruled by Providence for ultimate good; for, had the two peoples worked together, familiar acquaintanceship and intermarriage would have ensued, and the result might have been a relapse of the Jews into idolatry. Most certainly, confusion and obscurity in the genealogical evidence that proved the descent of the Messiah would have followed; whereas, in their hostile and separate condition, they were jealous observers of each other's proceedings, watching with mutual care over the preservation and integrity of the sacred books, guarding the purity and honor of the Mosaic worship, and thus contributing to the maintenance of religious knowledge and truth.
【스4:4 JFB】4, 5. Then the people of the land weakened the hands of the people of Judah, &c.—Exasperated by this repulse, the Samaritans endeavored by every means to molest the workmen as well as obstruct the progress of the building; and, though they could not alter the decree which Cyrus had issued regarding it, yet by bribes and clandestine arts indefatigably plied at court, they labored to frustrate the effects of the edict. Their success in those underhand dealings was great; for Cyrus, being frequently absent and much absorbed in his warlike expeditions, left the government in the hands of his son Cambyses, a wicked prince, and extremely hostile to the Jews and their religion. The same arts were assiduously practised during the reign of his successor, Smerdis, down to the time of Darius Hystaspes. In consequence of the difficulties and obstacles thus interposed, for a period of twenty years, the progress of the work was very slow.
【스4:6 JFB】6. in the reign of Ahasuerus, in the beginning of his reign, wrote they … an accusation—Ahasuerus was a regal title, and the king referred to was successor of Darius, the famous Xerxes.
【스4:6 MHCC】It is an old slander, that the prosperity of the church would be hurtful to kings and princes. Nothing can be more false, for true godliness teaches us to honour and obey our sovereign. But where the command of God requires one thing and the law of the land another, we must obey God rather than man, and patiently submit to the consequences. All who love the gospel should avoid all appearance of evil, lest they should encourage the adversaries of the church. The world is ever ready to believe any accusation against the people of God, and refuses to listen to them. The king suffered himself to be imposed upon by these frauds and falsehoods. Princes see and hear with other men's eyes and ears, and judge things as represented to them, which are often done falsely. But God's judgment is just; he sees things as they are.
【스4:7 JFB】스4:7-24. Letter to Artaxerxes.
7. in the days of Artaxerxes wrote Bishlam, &c.—The three officers named are supposed to have been deputy governors appointed by the king of Persia over all the provinces subject to his empire west of the Euphrates.
the Syrian tongue—or Aramæan language, called sometimes in our version, Chaldee. This was made use of by the Persians in their decrees and communications relative to the Jews (compare 왕하18:26; 사36:11). The object of their letter was to press upon the royal notice the inexpediency and danger of rebuilding the walls of Jerusalem. They labored hard to prejudice the king's mind against that measure.
【스4:9 JFB】9. the Dinaites—The people named were the colonists sent by the Babylonian monarch to occupy the territory of the ten tribes. "The great and noble Asnappar" was Esar-haddon. Immediately after the murder of Sennacherib, the Babylonians, Medes, Armenians, and other tributary people seized the opportunity of throwing off the Assyrian yoke. But Esar-haddon having, in the thirtieth year of his reign, recovered Babylon and subdued the other rebellious dependents, transported numbers of them into the waste cities of Samaria, most probably as a punishment of their revolt [Hales].
【스4:12 JFB】12. the Jews which came up from thee to us—The name "Jews" was generally used after the return from the captivity, because the returning exiles belonged chiefly to the tribes of Judah and Benjamin. Although the edict of Cyrus permitted all who chose to return, a permission of which some of the Israelites availed themselves, the great body who went to settle in Judea were the men of Judah.
【스4:13 JFB】13. toll, tribute, and custom—The first was a poll tax; the second was a property tax; the third the excise dues on articles of trade and merchandise. Their letter, and the edict that followed, commanding an immediate cessation of the work at the city walls, form the exclusive subject of narrative at 스4:7-23. And now from this digression [the historian] returns at 스4:24 to resume the thread of his narrative concerning the building of the temple.
【스4:14 JFB】14. we have maintenance from the king's palace—literally, "we are salted with the salt of the palace." "Eating a prince's salt" is an Oriental phrase, equivalent to "receiving maintenance from him."
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