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■ 아가 6장
1. 여자 중 극히 어여쁜 자야 너의 사랑하는 자가 어디로 갔는가 너의 사랑하는 자가 어디로 돌이켰는가 우리가 너와 함께 찾으리라
Whither is thy beloved gone , O thou fairest among women ? whither is thy beloved turned aside ? that we may seek him with thee.
2. 나의 사랑하는 자가 자기 동산으로 내려가 향기로운 꽃밭에 이르러서 동산 가운데서 양떼를 먹이며 백합화를 꺾는구나
My beloved is gone down into his garden , to the beds of spices , to feed in the gardens , and to gather lilies .
3. 나는 나의 사랑하는 자에게 속하였고 나의 사랑하는 자는 내게 속하였다 그가 백합화 가운데서 그 양떼를 먹이는구나
I am my beloved’s , and my beloved is mine: he feedeth among the lilies .
4. 내 사랑아 너의 어여쁨이 디르사 같고 너의 고움이 예루살렘 같고 엄위함이 기치를 벌인 군대 같구나
Thou art beautiful , O my love , as Tirzah , comely as Jerusalem , terrible as an army with banners .
5. 네 눈이 나를 놀래니 돌이켜 나를 보지 말라 네 머리털은 길르앗 산 기슭에 누운 염소떼 같고
Turn away thine eyes from me, for they have overcome me: thy hair is as a flock of goats that appear from Gilead .
6. 네 이는 목욕장에서 나온 암양떼 곧 새끼 없는 것은 하나도 없이 각각 쌍태를 낳은 양 같고
Thy teeth are as a flock of sheep which go up from the washing , whereof every one beareth twins , and there is not one barren among them.
7. 너울 속의 너의 뺨은 석류 한 쪽 같구나
As a piece of a pomegranate are thy temples within thy locks .
8. 왕후가 육십이요 비빈이 팔십이요 시녀가 무수하되
There are threescore queens , and fourscore concubines , and virgins without number .
9. 나의 비둘기, 나의 완전한 자는 하나뿐이로구나 그는 그 어미의 외딸이요 그 낳은 자의 귀중히 여기는 자로구나 여자들이 그를 보고 복된 자라 하고 왕후와 비빈들도 그를 칭찬하는구나
My dove , my undefiled is but one ; she is the only one of her mother , she is the choice one of her that bare her. The daughters saw her, and blessed her; yea, the queens and the concubines , and they praised her.
10. 아침빛 같이 뚜렷하고 달 같이 아름답고 해 같이 맑고 기치를 벌인 군대 같이 엄위한 여자가 누구인가
Who is she that looketh forth as the morning , fair as the moon , clear as the sun , and terrible as an army with banners ?
11. 골짜기의 푸른 초목을 보려고 포도나무가 순이 났는가 석류나무가 꽃이 피었는가 알려고 내가 호도 동산으로 내려갔을 때에
I went down into the garden of nuts to see the fruits of the valley , and to see whether the vine flourished , and the pomegranates budded .
12. 부지 중에 내 마음이 나로 내 귀한 백성의 수레 가운데 이르게 하였구나
Or ever I was aware , my soul made me like the chariots of Amminadib .
13. 너희가 어찌하여 마하나임의 춤추는 것을 보는 것처럼 술람미 여자를 보려느냐
Return , return , O Shulamite ; return , return , that we may look upon thee. What will ye see in the Shulamite ? As it were the company of two armies .
■ 주석 보기
【아6:1 JFB】아6:1-13.
1. Historically, at Jesus Christ's crucifixion and burial, Joseph of Arimathea, and Nicodemus, and others, joined with His professed disciples. By speaking of Jesus Christ, the bride does good not only to her own soul, but to others (see on 아1:4; 말3:16; 마5:14-16). Compare the hypocritical use of similar words (마2:8).
【아6:1 CWC】Act IV. Scene 2.
This sub-section corresponds to the afternoon of the fourth day, and carries us through chapter 6. The occasion looks like a formal visit of the bridegroom, with his courtiers, to the bride and her maids of honor. The place is a room in her future palace. Solomon begins his praises, 6:4-12, when the bride rises to retire, but the courtiers beg her to remain (13). The ladies inquire, "What will ye see in the Shulamite?" or, "Why do ye desire her to tarry longer?"
Act V. Scene 1.
On this, the morning of the fifth day, the bridesmaids are describing the nuptial wardrobe as they assist the bride in her toilet (7:1-6). Compare the wardrobe in 사3:16-24. See also a parallel in Psalm 45.
Act V. Scene 2.
The afternoon of the same day (7:7-8:3), is a representation of a more private interview between the two, when they avow their attachment for each other. As the week advances they are thus gradually brought into closer acquaintance with one another, and their affection increases. The bridegroom begins the conversation (7:7-9), and the bride responds in an undertone (10), but subsequently "reverts to the rural haunts of her maternal home," whither she would invite him (12, 13 and continuing into the next chapter).
The warmth of these expressions seem to many too amatory for spiritual interpretation, but following Strong, we keep two considerations before us (1), it is the bride who speaks in the most ardent terms, not the bridegroom, and it is only right to assume a pure and refined nature behind them appropriate to her sex and innocence; (2), it is no cold "platonic" love which the Bible employs as the emblem of Christ's feeling for His church, but something very different. See 엡5:28-33.
Act VI. Scene 1.
This is the wedding day. Chapter 8, verses 4 to 7, may be taken as corresponding to the formal espousal in the presence of witnesses after the manner of the Hebrews.
Solomon arrives early (4), but the bride soon joins him, and then the guests are represented as asking the question in verse 5.
The bride is pointing out to the bridegroom the scene of their earliest acquaintance (5-7). (See the Revised Version for an improved rendering of this and other passages referred to.) Compare 렘2:2 for Jehovah's reference to the warmth of the early zeal of His people toward Him.
Act VI. Scene 2.
This synchronizes with the afternoon of the sixth day, and gives an account of the dower portion of the bride. "The matter is negotiated by her brothers, who, in their deliberations aside, speak depreciatingly of her as they had been accustomed to do ever since her tender age." It is they who speak in verse 8. When they say: "If she be a wall" (9), they refer to her external appearance suggesting to them the blank and unadorned structure facing the street in oriental houses.
The bride overhears, and interrupts indignantly in verse 10, reminding them that she has found favor in the eyes of her beloved. She then takes the negotiation into her own hands, settling "the income of her private estate upon the bridegroom" (11, 12).
The bridegroom now calls to her in verse 14 and she responds in the closing verse, which has been compared with the final invocation of the Apocalypse to the Lord Jesus, "Even so, come!"
Answers to Criticisms and Objections.
At the close of Strong's exposition there follows his vindication of the book in which he deals with criticisms and objections, some of the answers to which are here in a condensed form.
1. There are those who speak of the song as indecent, but this is explained by ignorance of the plot and its language. Even the bare outline of the former largely disproves this, to say nothing of the better translation which accompanies it and which our space would not permit us to give except in a word here and there. There is a profound and hallowed instinct at the foundation of the marriage state, and where no sin is, it may be alluded to by lips of purity.
2. Some object that it is purely a love-song, nothing more, and therefore unworthy a place in holy writ; but Jews and Christians in all the ages have maintained its spiritual interpretation. They may have differed in the details of its application, but they have seen in it a foreshadowing of the relation of Jehovah to Israel, or Christ to His church.
Of course, a love-scene is the ground of the song, but its final import is of a higher significance. Figurative language has a two-fold application, the literal and the symbolic, a present physical scene which is the type of a distant event or a spiritual principle. The physical is usually depicted with particularity, but it is not proper to pursue the parallel into all the minuteness of the application. To quote an authority on hermeneutics, "A parable does not run on all fours."
3. A third class have considered the book irreverent, and deprecated addressing God in such familiar intimacy as its dialogues involve when considered symbolically. But the answer is first, that the language is not thought of as used by individuals in their personal capacity, but by the Jewish nation collectively, or the church considered as the bride of Christ. Charles Wesley, and other hymn-writers, employ the same sentiments in their lyrics intended for public worship. Secondly, the bridegroom typified here, is not God in His sovereign capacity, but the Redeemer in His revealed relation as partaker of our human nature. Moreover, the bride is not the church in her present weak and defective life and experience, but as presented unto Him, "not having spot, or wrinkle or any such thing" (엡5:27).
4. A fourth class speak of the book as unedifying, which they think is justified by the fact that it is so little used. But there are other parts of the Bible of which the same might be said, and yet they are inspired, and "profitable for doctrine, for reproof, for correction, for instruction in righteousness" (딤후3:16), even though not as much so as other Scriptures. Strong maintains that the fault in this case lies largely in our poor version of the Song -- poor not only in translation but arrangement. This is true not only of the King James' version but of more modern ones in English. The foregoing exposition furnishes a hint as to the possibilities in the book, did it have a better literary form.
【아6:1 MHCC】 Inquiry where Christ must be sought. (아6:1) Where Christ may be found. (아6:2,3) Christ's commendations of the church. (아6:4-10) The work of grace in the believer. (아6:11-13)
아6:1 Those made acquainted with the excellences of Christ, and the comfort of an interest in him, desire to know where they may meet him. Those who would find Christ, must seek him early and diligently.
아6:2,3 Christ's church is a garden, enclosed, and separated from the world; he takes care of it, delights in it, and visits it. Those who would find Christ, must attend him in his ordinances, the word, sacraments, and prayer. When Christ comes to his church, it is to entertain his friends. And to take believers to himself: he picks the lilies one by one; and at the great day he will send forth his angels to gather all his lilies, that he may be for ever admired in them. The death of a believer is not more than the owner of a garden plucking a favourite flower; and He will preserve it from withering, yea, cause it to flourish for ever, with increasing beauty. If our own hearts can witness for us that we are Christ's, question not his being ours, for the covenant never breaks on his side. It is the comfort of the church, that he feeds among the lilies, that he takes delight in his people.
아6:4-10 All the real excellence and holiness on earth centre in the church. Christ goes forth subduing his enemies, while his followers gain victories over the world, the flesh, and the devil. He shows the tenderness of a Redeemer, the delight he takes in his redeemed people, and the workings of his own grace in them. True believers alone can possess the beauty of holiness. And when their real character is known, it will be commended. Both the church and believers, at their first conversion, look forth as the morning, their light being small, but increasing. As to their sanctification, they are fair as the moon, deriving all their light, grace, and holiness from Christ; and as to justification, clear as the sun, clothed with Christ, the Sun of righteousness, and fighting the good fight of faith, under the banners of Christ, against all spiritual enemies.
아6:11-13 In retirement and in meditation the Christian character is formed and perfected. But not in the retirement of the idle, the self-indulgent, or the trifler. When the Christian is released from the discharge of his duties in life, the world has no attractions for him. His prayer is, that all things belonging to the Spirit may live and grow within him, and around him. Such are the interesting cares and employments of him whom the world wrongly deems unhappy, and lost to his true interests. In humility and self-abasement, the humble Christian would turn away from the sight of all; but the Lord delights to honour him. Chiefly, however, may the reference be to the ministering angels who shall be sent for the soul of the Christian. Their approach may startle, but the departing soul shall find the Lord its strength and its portion for ever. The church is called the Shulamite: the word signifies perfection and peace; not in herself, but in Christ, in whom she is complete, through his righteousness; and has peace, which he made for her through his blood, and gives unto her by his Spirit.
【아6:2 JFB】2. gone down—Jerusalem was on a hill (answering to its moral elevation), and the gardens were at a little distance in the valleys below.
beds of spices—(balsam) which He Himself calls the "mountain of myrrh," &c. (아4:6), and again (아8:14), the resting-place of His body amidst spices, and of His soul in paradise, and now in heaven, where He stands as High Priest for ever. Nowhere else in the Song is there mention of mountains of spices.
feed in … gardens—that is, in the churches, though He may have withdrawn for a time from the individual believer: she implies an invitation to the daughters of Jerusalem to enter His spiritual Church, and become lilies, made white by His blood. He is gathering some lilies now to plant on earth, others to transplant into heaven (아5:1; 창5:24; 막4:28, 29; 행7:60).
【아6:3 JFB】3. In speaking of Jesus Christ to others, she regains her own assurance. Literally, "I am for my beloved … for me." Reverse order from 아2:16. She now, after the season of darkness, grounds her convictions on His love towards her, more than on hers towards Him (신33:3). There, it was the young believer concluding that she was His, from the sensible assurance that He was hers.
【아6:4 JFB】4. Tirzah—meaning "pleasant" (히13:21); "well-pleasing" (마5:14); the royal city of one of the old Canaanite kings (수12:24); and after the revolt of Israel, the royal city of its kings, before Omri founded Samaria (왕상16:8, 15). No ground for assigning a later date than the time of Solomon to the Song, as Tirzah was even in his time the capital of the north (Israel), as Jerusalem was of the south (Judah).
Jerusalem—residence of the kings of Judah, as Tirzah, of Israel (시48:1, &c.; 122:1-3; 125:1, 2). Loveliness, security, unity, and loyalty; also the union of Israel and Judah in the Church (사11:13; 렘3:18; 겔37:16, 17, 22; compare 히12:22; 계21:2, 12).
terrible—awe-inspiring. Not only armed as a city on the defensive, but as an army on the offensive.
banners—(See on 아5:10; 시60:4); Jehovah-nissi (고후10:4).
【아6:5 JFB】5. (아4:9; 창32:28; 출32:9-14; 호12:4). This is the way "the army" (아6:4) "overcomes" not only enemies, but Jesus Christ Himself, with eyes fixed on Him (시25:15; 마11:12). Historically, 아6:3-5, represent the restoration of Jesus Christ to His Church at the resurrection; His sending her forth as an army, with new powers (막16:15-18, 20); His rehearsing the same instructions (see on 아6:6) as when with them (Lu 24:44).
overcome—literally, "have taken me by storm."
【아6:6 JFB】6. Not vain repetition of 아4:1, 2. The use of the same words shows His love unchanged after her temporary unfaithfulness (말3:6).
【아6:8 JFB】8. threescore—indefinite number, as in 아3:7. Not queens, &c., of Solomon, but witnesses of the espousals, rulers of the earth contrasted with the saints, who, though many, are but "one" bride (사52:15; Lu 22:25, 26; 요17:21; 고전10:17). The one Bride is contrasted with the many wives whom Eastern kings had in violation of the marriage law (왕상11:1-3).
【아6:9 JFB】9. Hollow professors, like half wives, have no part in the one bride.
only one of her mother—namely, "Jerusalem above" (갈4:26). The "little sister" (아8:8) is not inconsistent with her being "the only one"; for that sister is one with herself (요10:16).
choice—(엡1:4; 살후2:13). As she exalted Him above all others (아5:10), so He now her.
daughters … blessed her—(사8:18; 61:9; 겔16:14; 살후1:10). So at her appearance after Pentecost (행4:13; 6:15; 24:25; 26:28).
【아6:10 JFB】10. The words expressing the admiration of the daughters. Historically (행5:24-39).
as the morning—As yet she is not come to the fulness of her light (잠4:18).
moon—shining in the night, by light borrowed from the sun; so the bride, in the darkness of this world, reflects the light of the Sun of righteousness (고후3:18).
sun—Her light of justification is perfect, for it is His (고후5:21; 요일4:17). The moon has less light, and has only one half illuminated; so the bride's sanctification is as yet imperfect. Her future glory (마13:43).
army—(아6:4). The climax requires this to be applied to the starry and angelic hosts, from which God is called Lord of Sabaoth. Her final glory (창15:5; 단12:3; 계12:1). The Church Patriarchal, "the morning"; Levitical, "the moon"; Evangelical, "the sun"; Triumphant, "the bannered army" (계19:14).
【아6:11 JFB】11. The bride's words; for she everywhere is the narrator, and often soliloquizes, which He never does. The first garden (아2:11-13) was that of spring, full of flowers and grapes not yet ripe; the second, autumn, with spices (which are always connected with the person of Jesus Christ), and nothing unripe (아4:13, &c.). The third here, of "nuts," from the previous autumn; the end of winter, and verge of spring; the Church in the upper room (행1:13, &c.), when one dispensation was just closed, the other not yet begun; the hard shell of the old needing to be broken, and its inner sweet kernel extracted [Origen] (Lu 24:27, 32); waiting for the Holy Ghost to usher in spiritual spring. The walnut is meant, with a bitter outer husk, a hard shell, and sweet kernel. So the Word is distasteful to the careless; when awakened, the sinner finds the letter hard, until the Holy Ghost reveals the sweet inner spirit.
fruits of the Valley—Maurer translates, "the blooming products of the river," that is, the plants growing on the margin of the river flowing through the garden. She goes to watch the first sproutings of the various plants.
【아6:12 JFB】12. Sudden outpourings of the Spirit on Pentecost (행2:1-13), while the Church was using the means (answering to "the garden," 아6:11; 요3:8).
Ammi-nadib—supposed to me one proverbial for swift driving. Similarly (아1:9). Rather, "my willing people" (시110:3). A willing chariot bore a "willing people"; or Nadib is the Prince, Jesus Christ (시68:17). She is borne in a moment into His presence (엡2:6).
※ 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.