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■ 아가 5장
1. 나의 누이, 나의 신부야 내가 내 동산에 들어와서 나의 몰약과 향재료를 거두고 나의 꿀송이와 꿀을 먹고 내 포도주와 내 젖을 마셨으니 나의 친구들아 먹으라 나의 사랑하는 사람들아 마시고 많이 마시라
I am come into my garden , my sister , my spouse : I have gathered my myrrh with my spice ; I have eaten my honeycomb with my honey ; I have drunk my wine with my milk : eat , O friends ; drink , yea, drink abundantly , O beloved .
2. 내가 잘지라도 마음은 깨었는데 나의 사랑하는 자의 소리가 들리는구나 문을 두드려 이르기를 나의 누이, 나의 사랑, 나의 비둘기, 나의 완전한 자야 문 열어 다고 내 머리에는 이슬이, 내 머리털에는 밤 이슬이 가득하였다 하는구나
I sleep , but my heart waketh : it is the voice of my beloved that knocketh , saying, Open to me, my sister , my love , my dove , my undefiled : for my head is filled with dew , and my locks with the drops of the night .
3. 내가 옷을 벗었으니 어찌 다시 입겠으며 내가 발을 씻었으니 어찌 다시 더럽히랴마는
I have put off my coat ; how shall I put it on ? I have washed my feet ; how shall I defile them?
4. 나의 사랑하는 자가 문틈으로 손을 들이밀매 내 마음이 동하여서
My beloved put in his hand by the hole of the door, and my bowels were moved for him.
5. 일어나서 나의 사랑하는 자 위하여 문을 열 때 몰약이 내 손에서, 몰약의 즙이 내 손가락에서 문빗장에 듣는구나
I rose up to open to my beloved ; and my hands dropped with myrrh , and my fingers with sweet smelling myrrh , upon the handles of the lock .
6. 내가 나의 사랑하는 자 위하여 문을 열었으나 그가 벌써 물러갔네 그가 말할 때에 내 혼이 나갔구나 내가 그를 찾아도 못 만났고 불러도 응답이 없었구나
I opened to my beloved ; but my beloved had withdrawn himself, and was gone : my soul failed when he spake : I sought him, but I could not find him; I called him, but he gave me no answer .
7. 성중에서 행순하는 자들이 나를 만나매 나를 쳐서 상하게 하였고 성벽을 파수하는 자들이 나의 웃옷을 벗겨 취하였구나
The watchmen that went about the city found me, they smote me, they wounded me; the keepers of the walls took away my veil from me.
8. 예루살렘 여자들아 너희에게 내가 부탁한다 너희가 나의 사랑하는 자를 만나거든 내가 사랑하므로 병이 났다고 하려무나
I charge you, O daughters of Jerusalem , if ye find my beloved , that ye tell him, that I am sick of love .
9. 여자 중 극히 어여쁜 자야 너의 사랑하는 자가 남의 사랑하는 자보다 나은 것이 무엇인가 너의 사랑하는 자가 남의 사랑하는 자보다 나은 것이 무엇이기에 이같이 우리에게 부탁하는가
What is thy beloved more than another beloved , O thou fairest among women ? what is thy beloved more than another beloved , that thou dost so charge us?
10. 나의 사랑하는 자는 희고도 붉어 만 사람에 뛰어난다
My beloved is white and ruddy , the chiefest among ten thousand .
11. 머리는 정금 같고 머리털은 고불고불하고 까마귀 같이 검구나
His head is as the most fine gold , his locks are bushy , and black as a raven .
12. 눈은 시냇가의 비둘기 같은데 젖으로 씻은 듯하고 아름답게도 박혔구나
His eyes are as the eyes of doves by the rivers of waters , washed with milk , and fitly set .
13. 뺨은 향기로운 꽃밭 같고 향기로운 풀언덕과도 같고 입술은 백합화 같고 몰약의 즙이 뚝뚝 떨어진다
His cheeks are as a bed of spices , as sweet flowers : his lips like lilies , dropping sweet smelling myrrh .
14. 손은 황옥을 물린 황금 노리개 같고 몸은 아로새긴 상아에 청옥을 입힌듯 하구나
His hands are as gold rings set with the beryl : his belly is as bright ivory overlaid with sapphires .
15. 다리는 정금 받침에 세운 화반석 기둥 같고 형상은 레바논 같고 백향목처럼 보기 좋고
His legs are as pillars of marble , set upon sockets of fine gold : his countenance is as Lebanon , excellent as the cedars .
16. 입은 심히 다니 그 전체가 사랑스럽구나 예루살렘 여자들아 이는 나의 사랑하는 자요 나의 친구일다
His mouth is most sweet : yea, he is altogether lovely . This is my beloved , and this is my friend , O daughters of Jerusalem .
■ 주석 보기
【아5:1 JFB】아5:1-16.
1. Answer to her prayer (사65:24; 계3:20).
am come—already (아4:16); "come" (창28:16).
sister … spouse—As Adam's was created of his flesh, out of his opened side, there being none on earth on a level with him, so the bride out of the pierced Saviour (엡5:30-32).
have gathered … myrrh—His course was already complete; the myrrh, &c. (마2:11; 26:7-12; 요19:39), emblems of the indwelling of the anointing Holy Ghost, were already gathered.
spice—literally, "balsam."
have eaten—answering to her "eat" (아4:16).
honeycomb—distinguished here from liquid "honey" dropping from trees. The last supper, here set forth, is one of espousal, a pledge of the future marriage (아8:14; 계19:9). Feasts often took place in gardens. In the absence of sugar, then unknown, honey was more widely used than with us. His eating honey with milk indicates His true, yet spotless, human nature from infancy (사7:15); and after His resurrection (Lu 24:42).
my wine—(요18:11)—a cup of wrath to Him, of mercy to us, whereby God's Word and promises become to us "milk" (시19:10; 벧전2:2). "My" answers to "His" (아4:16). The myrrh (emblem, by its bitterness, of repentance), honey, milk (incipient faith), wine (strong faith), in reference to believers, imply that He accepts all their graces, however various in degree.
eat—He desires to make us partakers in His joy (사55:1, 2; 요6:53-57; 요일1:3).
drink abundantly—so as to be filled (엡5:18; as 학1:6).
friends—(요15:15).
【아5:1 CWC】Act II. Scene 2.
This scene embraces the first four verses of chapter 2, and is a soliloquy of the bride in the nature of a troubled dream -- troubled because of anxiety for her lover's safety in the chase. It is emblematical of the temporary interruption experienced in the fellowship of Christ's people with their Lord.
Act III. Scene 1.
We are here dealing with the events of verses 5-11 of this same chapter, and which are supposed to have occurred on the third morning. The royal procession advances, bearing the spoils of the preceding day's excursion. Solomon again sends a caution to the bride's maids against breaking her slumber (5). She is alert, however, and exclaims to her attendants as in verse 6, who reply in verses 7 and 8, She recognizes the palanquin (q), and the maidens tell her of its construction (10). The latter are then permitted by her to make a closer inspection (11).
Act III. Scene 2.
We are now in the fourth chapter to which may be added the first verse of chapter five. Solomon has left the palanquin, and approaching the window of his bride, sings the praises of her person, which a partly drawn veil discloses (1-7). "His thoughts running upon his favorite rural haunts, he proposes future excursions to these spots, especially his garden, with which he compares his beloved in her gorgeous and perfumed attire" (8-16). She receives these encomiums with modest silence, and then suggests that he do not wait for her to share his enchanting retreat. This observation he turns into another compliment that she herself, her presence, is his garden, whereupon, turning to his companions, he bids them share with him the luxury of the moment (v. 1).
There is a term occurring (1:2, 4; 4:10; 7:12) which Strong translates "loves" or "love tokens," and which, he says, can not mean kisses, or other found endearments as some have interpreted them; but as the contexts show, the cosmetic odors, perhaps from a lovecharm casket which the bride may have worn on the occasion. That no erotic sentiment is couched under the figures of this scene is shown by the closing invitation of the lover to his companions. From which we may conclude that no double meaning is intended by the similar metaphors in chapter 7, verses 7-9, following.
Compare corresponding passages of the Bible which express God's favor for His people and the love they should show towards Him (사62:5; 겔16:10-13; 습3:14, 17; 엡5:25-27).
Act IV. Scene 1.
The morning scene of the fourth day (5:2-6:3) contains the recital of a nightmare illusion of the bride addressed to the ladies in her private apartment. In the opinion of Strong, verse 15 is to be interpreted of the snowy linen leggings, in contrast with the gilt sandals worn by Solomon. His knocking at the door for admission is borrowed in the Saviour's address to the church of Laodicea (계3:20). The description of the bridegroom's person is in keeping with the manifestations of the Redeemer in both Testaments (겔1:26, 27; 단10:5, 6; 계1:13-15).
【아5:1 MHCC】 Christ's answer. (아5:1) The disappointments of the church from her own folly. (아5:2-8) The excellences of Christ. (아5:9-16)
아5:1 See how ready Christ is to accept the invitations of his people. What little good there is in us would be lost, if he did not preserve it to himself. He also invites his beloved people to eat and drink abundantly. The ordinances in which they honour him, are means of grace.
아5:2-8 Churches and believers, by carelessness and security, provoke Christ to withdraw. We ought to notice our spiritual slumbers and distempers. Christ knocks to awaken us, knocks by his word and Spirit, knocks by afflictions and by our consciences; thus, 계3:20. When we are unmindful of Christ, still he thinks of us. Christ's love to us should engage ours to him, even in the most self-denying instances; and we only can be gainers by it. Careless souls put slights on Jesus Christ. Another could not be sent to open the door. Christ calls to us, but we have no mind, or pretend we have no strength, or we have no time, and think we may be excused. Making excuses is making light of Christ. Those put contempt upon Christ, who cannot find in their hearts to bear a cold blast, or to leave a warm bed for him. See the powerful influences of Divine grace. He put in his hand to unbolt the door, as one weary of waiting. This betokens a work of the Spirit upon the soul. The believer's rising above self-indulgence, seeking by prayer for the consolations of Christ, and to remove every hinderance to communion with him; these actings of the soul are represented by the hands dropping sweet-smelling myrrh upon the handles of the locks. But the Beloved was gone! By absenting himself, Christ will teach his people to value his gracious visits more highly. Observe, the soul still calls Christ her Beloved. Every desertion is not despair. Lord, I believe, though I must say, Lord, help my unbelief. His words melted me, yet, wretch that I was, I made excuses. The smothering and stifling of convictions will be very bitter to think of, when God opens our eyes. The soul went in pursuit of him; not only prayed, but used means, sought him in the ways wherein he used to be found. The watchmen wounded me. Some refer it to those who misapply the word to awakened consciences. The charge to the daughters of Jerusalem, seems to mean the distressed believer's desire of the prayers of the feeblest Christian. Awakened souls are more sensible of Christ's withdrawings than of any other trouble.
아5:9-16 Even those who have little acquaintance with Christ, cannot but see amiable beauty in others who bear his image. There are hopes of those who begin to inquire concerning Christ and his perfections. Christians, who are well acquainted with Christ themselves, should do all they can to make others know something of him. Divine glory makes him truly lovely in the eyes of all who are enlightened to discern spiritual things. He is white in the spotless innocence of his life, ruddy in the bleeding sufferings he went through at his death. This description of the person of the Beloved, would form, in the figurative language of those times, a portrait of beauty of person and of grace of manners; but the aptness of some of the allusions may not appear to us. He shall come to be glorified in his saints, and to be admired in all that believe. May his love constrain us to live to his glory.
【아5:2 JFB】Canticle IV.—(아5:2-8:4)—From the Agony of Gethsemane to the Conversion of Samaria.
2. Sudden change of scene from evening to midnight, from a betrothal feast to cold repulse. He has gone from the feast alone; night is come; He knocks at the door of His espoused; she hears, but in sloth does not shake off half-conscious drowsiness; namely, the disciples' torpor (마26:40-43), "the spirit willing, the flesh weak" (compare 롬7:18-25; 갈5:16, 17, 24). Not total sleep. The lamp was burning beside the slumbering wise virgin, but wanted trimming (마25:5-7). It is His voice that rouses her (욘1:6; 엡5:14; 계3:20). Instead of bitter reproaches, He addresses her by the most endearing titles, "my sister, my love," &c. Compare His thought of Peter after the denial (막16:7).
dew—which falls heavily in summer nights in the East (see Lu 9:58).
drops of the night—(시22:2; Lu 22:44). His death is not expressed, as unsuitable to the allegory, a song of love and joy; 아5:4 refers to the scene in the judgment hall of Caiaphas, when Jesus Christ employed the cock-crowing and look of love to awaken Peter's sleeping conscience, so that his "bowels were moved" (Lu 22:61, 62); 아5:5, 6, the disciples with "myrrh," &c. (Lu 24:1, 5), seeking Jesus Christ in the tomb, but finding Him not, for He has "withdrawn Himself" (요7:34; 13:33); 아5:7, the trials by watchmen extend through the whole night of His withdrawal from Gethsemane to the resurrection; they took off the "veil" of Peter's disguise; also, literally the linen cloth from the young man (막14:51); 아5:8, the sympathy of friends (Lu 23:27).
undefiled—not polluted by spiritual adultery (계14:4; 약4:4).
【아5:3 JFB】3. Trivial excuses (Lu 14:18).
coat—rather, the inmost vest, next the skin, taken off before going to bed.
washed … feet—before going to rest, for they had been soiled, from the Eastern custom of wearing sandals, not shoes. Sloth (Lu 11:7) and despondency (신7:17-19).
【아5:4 JFB】4. A key in the East is usually a piece of wood with pegs in it corresponding to small holes in a wooden bolt within, and is put through a hole in the door, and thus draws the bolt. So Jesus Christ "puts forth His hand (namely, His Spirit, 겔3:14), by (Hebrew, 'from,' so in 아2:9) the hole"; in "chastening" (시38:2; 계3:14-22, singularly similar to this passage), and other unexpected ways letting Himself in (Lu 22:61, 62).
bowels … moved for him—It is His which are first troubled for us, and which cause ours to be troubled for Him (렘31:20; 호11:8).
【아5:5 JFB】5. dropped with myrrh—The best proof a bride could give her lover of welcome was to anoint herself (the back of the hands especially, as being the coolest part of the body) profusely with the best perfumes (출30:23; 에2:12; 잠7:17); "sweet-smelling" is in the Hebrew rather, "spontaneously exuding" from the tree, and therefore the best. She designed also to anoint Him, whose "head was filled with the drops of night" (Lu 24:1). The myrrh typifies bitter repentance, the fruit of the Spirit's unction (고후1:21, 22).
handles of the lock—sins which closed the heart against Him.
【아5:6 JFB】6. withdrawn—He knocked when she was sleeping; for to have left her then would have ended in the death sleep; He withdraws now that she is roused, as she needs correction (렘2:17, 19), and can appreciate and safely bear it now, which she could not then. "The strong He'll strongly try" (고전10:13).
when he spake—rather, "because of His speaking"; at the remembrance of His tender words (욥29:2, 3; 시27:13; 142:7), or till He should speak.
no answer—(욥23:3-9; 30:20; 34:29; 애3:44). Weak faith receives immediate comfort (Lu 8:44, 47, 48); strong faith is tried with delay (마15:22, 23).
【아5:7 JFB】7. watchmen—historically, the Jewish priests, &c. (see on 아5:2); spiritually, ministers (사62:6; 히13:17), faithful in "smiting" (Psalm 141. 5), but (as she leaves them, {v.} 8) too harsh; or, perhaps, unfaithful; disliking her zeal wherewith she sought Jesus Christ, first, with spiritual prayer, "opening" her heart to Him, and then in charitable works "about the city"; miscalling it fanaticism (사66:5), and taking away her veil (the greatest indignity to an Eastern lady), as though she were positively immodest. She had before sought Him by night in the streets, under strong affection (아3:2-4), and so without rebuff from "the watchmen," found Him immediately; but now after sinful neglect, she encounters pain and delay. God forgives believers, but it is a serious thing to draw on His forgiveness; so the growing reserve of God towards Israel observable in Judges, as His people repeat their demands on His grace.
【아5:8 JFB】8. She turns from the unsympathizing watchmen to humbler persons, not yet themselves knowing Him, but in the way towards it. Historically, His secret friends in the night of His withdrawal (Lu 23:27, 28). Inquirers may find ("if ye find") Jesus Christ before she who has grieved His Spirit finds Him again.
tell—in prayer (약5:16).
sick of love—from an opposite cause (아2:5) than through excess of delight at His presence; now excess of pain at His absence.
【아5:9 JFB】9. Her own beauty (겔16:14), and lovesickness for Him, elicit now their enquiry (마5:16); heretofore "other lords besides Him had dominion over them"; thus they had seen "no beauty in Him" (사26:13; 53:2).
【아5:10 JFB】10. (벧전3:15).
white and ruddy—health and beauty. So David (equivalent to beloved), His forefather after the flesh, and type (삼상17:42). "The Lamb" is at once His nuptial and sacrificial name (벧전1:19; 계19:7), characterized by white and red; white, His spotless manhood (계1:14). The Hebrew for white is properly "illuminated by the sun," white as the light" (compare 마17:2); red, in His blood-dyed garment as slain (사63:1-3; 계5:6; 19:13). Angels are white, not red; the blood of martyrs does not enter heaven; His alone is seen there.
chiefest—literally, "a standard bearer"; that is, as conspicuous above all others, as a standard bearer is among hosts (시45:7; 89:6; 사11:10; 55:4; 히2:10; compare 삼하18:3; 욥33:23; 빌2:9-11; 계1:5). The chief of sinners needs the "chiefest" of Saviours.
【아5:11 JFB】11. head … gold—the Godhead of Jesus Christ, as distinguished from His heel, that is, His manhood, which was "bruised" by Satan; both together being one Christ (고전11:3). Also His sovereignty, as Nebuchadnezzar, the supreme king was "the head of gold" (단2:32-38; 골1:18), the highest creature, compared with Him, is brass, iron, and clay. "Preciousness" (Greek,벧전2:7).
bushy—curled, token of Headship. In contrast with her flowing locks (아4:1), the token of her subjection to Him (시8:4-8; 고전11:3, 6-15). The Hebrew is (pendulous as) the branches of a palm, which, when in leaf, resemble waving plumes of feathers.
black—implying youth; no "gray hairs" (시102:27; 110:3, 4; 호7:9). Jesus Christ was crucified in the prime of vigor and manliness. In heaven, on the other hand, His hair is "white," He being the Ancient of days (단7:9). These contrasts often concur in Him (아5:10), "white and ruddy"; here the "raven" (아5:12), the "dove," as both with Noah in the ark (창8:11); emblems of judgment and mercy.
【아5:12 JFB】12. as the eyes of doves—rather, "as doves" (시68:13); bathing in "the rivers"; so combining in their "silver" feathers the whiteness of milk with the sparkling brightness of the water trickling over them (마3:16). The "milk" may allude to the white around the pupil of the eye. The "waters" refer to the eye as the fountain of tears of sympathy (겔16:5, 6; Lu 19:41). Vivacity, purity, and love, are the three features typified.
fitly set—as a gem in a ring; as the precious stones in the high priest's breastplate. Rather, translate as Vulgate (the doves), sitting at the fulness of the stream; by the full stream; or, as Maurer (the eyes) set in fulness, not sunk in their sockets (계5:6), ("seven," expressing full perfection), (Z전3:9; 4:10).
【아5:13 JFB】13. cheeks—the seat of beauty, according to the Hebrew meaning [Gesenius]. Yet men smote and spat on them (사50:6).
bed—full, like the raised surface of the garden bed; fragrant with ointments, as beds with aromatic plants (literally, "balsam").
sweet flowers—rather, "terraces of aromatic herbs"—"high-raised parterres of sweet plants," in parallelism to "bed," which comes from a Hebrew root, meaning "elevation."
lips—(시45:2; 요7:46).
lilies—red lilies. Soft and gentle (벧전2:22, 23). How different lips were man's (시22:7)!
dropping … myrrh—namely, His lips, just as the sweet dewdrops which hang in the calyx of the lily.
【아5:14 JFB】14. rings set with … beryl—Hebrew, Tarshish, so called from the city. The ancient chrysolite, gold in color (Septuagint), our topaz, one of the stones on the high priest's breastplate, also in the foundation of New Jerusalem (계21:19, 20; also 단10:6). "Are as," is plainly to be supplied, see in 아5:13 a similiar ellipsis; not as Moody Stuart: "have gold rings." The hands bent in are compared to beautiful rings, in which beryl is set, as the nails are in the fingers. Burrowes explains the rings as cylinders used as signets, such as are found in Nineveh, and which resemble fingers. A ring is the token of sonship (Lu 15:22). A slave was not allowed to wear a gold ring. He imparts His sonship and freedom to us (갈4:7); also of authority (창41:42; compare 요6:27). He seals us in the name of God with His signet (계7:2-4), compare below, 아8:6, where she desires to be herself a signet-ring on His arms; so "graven on the palms," &c., that is, on the signet-ring in His hand (사49:16; contrast 학2:23, with 렘22:24).
belly—Burrowes and Moody Stuart translate, "body." Newton, as it is elsewhere, "bowels"; namely, His compassion (시22:14; 사63:15; 렘31:20; 호11:8).
bright—literally, "elaborately wrought so as to shine," so His "prepared" body (히10:5); the "ivory palace" of the king (시45:8); spotless, pure, so the bride's "neck is as to tower of ivory" (아7:4).
sapphires—spangling in the girdle around Him (단10:5). "To the pure all things are pure." As in statuary to the artist the partly undraped figure is suggestive only of beauty, free from indelicacy, so to the saint the personal excellencies of Jesus Christ, typified under the ideal of the noblest human form. As, however, the bride and bridegroom are in public, the usual robes on the person, richly ornamented, are presupposed (사11:5). Sapphires indicate His heavenly nature (so 요3:13, "is in heaven"), even in His humiliation, overlaying or cast "over" His ivory human body (출24:10). Sky-blue in color, the height and depth of the love of Jesus Christ (엡3:18).
【아5:15 JFB】15. pillars—strength and steadfastness. Contrast man's "legs" (전12:3). Allusion to the temple (왕상5:8, 9; 7:21), the "cedars" of "Lebanon" (시147:10). Jesus Christ's "legs" were not broken on the cross, though the thieves' were; on them rests the weight of our salvation (시75:3).
sockets of fine gold—His sandals, answering to the bases of the pillars; "set up from everlasting" (잠8:22, 23). From the head (아5:11) to the feet, "of fine gold." He was tried in the fire and found without alloy.
countenance—rather, "His aspect," including both mien and stature (compare 삼하23:21, Margin; with 대상11:23). From the several parts, she proceeds to the general effect of the whole person of Jesus Christ.
Lebanon—so called from its white limestone rocks.
excellent—literally, "choice," that is, fair and tall as the cedars on Lebanon (겔31:3, &c.). Majesty is the prominent thought (시21:5). Also the cedars' duration (히1:11); greenness (Lu 23:31), and refuge afforded by it (겔17:22, 23).
※ 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.