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■ 오바댜 1장
1. 오바댜의 묵시라 주 여호와께서 에돔에 대하여 이같이 말씀하시니라 우리가 여호와께로 말미암아 소식을 들었나니 곧 사자가 열국 중에 보내심을 받고 이르기를 너희는 일어날지어다 우리가 일어나서 그로 더불어 싸우자 하는 것이니라
The vision of Obadiah . Thus saith the Lord God concerning Edom ; We have heard a rumour from the Lord , and an ambassador is sent among the heathen , Arise ye, and let us rise up against her in battle .
2. 여호와께서 가라사대 내가 너를 열국 중에 미약하게 하였으므로 네가 크게 멸시를 받느니라
Behold, I have made thee small among the heathen : thou art greatly despised .
3. 바위 틈에 거하며 높은 곳에 사는 자여 네가 중심에 이르기를 누가 능히 나를 땅에 끌어내리겠느냐 하니 너의 중심의 교만이 너를 속였도다
The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock , whose habitation is high ; that saith in his heart , Who shall bring me down to the ground ?
4. 네가 독수리처럼 높이 오르며 별 사이에 깃들일지라도 내가 거기서 너를 끌어내리리라 나 여호와가 말하였느니라
Though thou exalt thyself as the eagle , and though thou set thy nest among the stars , thence will I bring thee down , saith the Lord .
5. 혹시 도적이 네게 이르렀으며 강도가 밤중에 네게 이르렀을지라도 그 마음에 만족하게 취하면 그치지 아니하였겠느냐 혹시 포도를 따는 자가 네게 이르렀을지라도 그것을 얼마쯤 남기지 아니하였겠느냐 네가 어찌 그리 망하였는고
If thieves came to thee, if robbers by night , (how art thou cut off !) would they not have stolen till they had enough ? if the grapegatherers came to thee, would they not leave some grapes ?
6. 에서가 어찌 그리 수탐되었으며 그 감춘 보물이 어찌 그리 수탐되었는고
How are the things of Esau searched out ! how are his hidden things sought up !
7. 너와 약조한 자들이 다 너를 쫓아 변경에 이르게 하며 너와 화목하던 자들이 너를 속이고 이기며 네 식물을 먹는 자들이 네 아래 함정을 베푸니 네 마음에 지각이 없음이로다
All the men of thy confederacy have brought thee even to the border : the men that were at peace with thee have deceived thee, and prevailed against thee; they that eat thy bread have laid a wound under thee: there is none understanding in him.
8. 나 여호와가 말하노라 그 날에 내가 에돔에서 지혜 있는 자를 멸하며 에서의 산에서 지각 있는 자를 멸하지 아니하겠느냐
Shall I not in that day , saith the Lord , even destroy the wise men out of Edom , and understanding out of the mount of Esau ?
9. 드만아 네 용사들이 놀랄 것이라 이로 인하여 에서의 산의 거민이 살륙을 당하여 다 멸절되리라
And thy mighty men, O Teman , shall be dismayed , to the end that every one of the mount of Esau may be cut off by slaughter .
10. 네가 네 형제 야곱에게 행한 포학을 인하여 수욕을 입고 영원히 멸절되리라
For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever .
11. 네가 멀리 섰던 날 곧 이방인이 그의 재물을 늑탈하며 외국인이 그의 성문에 들어가서 예루살렘을 얻기 위하여 제비뽑던 날에 너도 그들 중 한 사람 같았었느니라
In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces , and foreigners entered into his gates , and cast lots upon Jerusalem , even thou wast as one of them.
12. 네가 형제의 날 곧 그 재앙의 날에 방관할 것이 아니며 그 고난의 날에 네가 입을 크게 벌릴 것이 아니라
But thou shouldest not have looked on the day of thy brother in the day that he became a stranger ; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction ; neither shouldest thou have spoken proudly in the day of distress .
13. 내 백성이 환난을 당하는 날에 네가 그 성문에 들어가지 않을 것이며 환난을 당하는 날에 네가 그 고난을 방관하지 않을 것이며 환난을 당하는 날에 네가 그 재물에 손을 대지 않을 것이며
Thou shouldest not have entered into the gate of my people in the day of their calamity ; yea, thou shouldest not have looked on their affliction in the day of their calamity , nor have laid hands on their substance in the day of their calamity ;
14. 사거리에 서서 그 도망하는 자를 막지 않을 것이며 고난의 날에 그 남은 자를 대적에게 붙이지 않을 것이니라
Neither shouldest thou have stood in the crossway , to cut off those of his that did escape ; neither shouldest thou have delivered up those of his that did remain in the day of distress .
15. 여호와의 만국을 벌할 날이 가까웠나니 너의 행한 대로 너도 받을 것인즉 너의 행한 것이 네 머리로 돌아갈 것이라
For the day of the Lord is near upon all the heathen : as thou hast done , it shall be done unto thee: thy reward shall return upon thine own head .
16. 너희가 내 성산에서 마신 것 같이 만국인이 항상 마시리니 곧 마시고 삼켜서 본래 없던 것 같이 되리라
For as ye have drunk upon my holy mountain , so shall all the heathen drink continually , yea, they shall drink , and they shall swallow down , and they shall be as though they had not been.
17. 오직 시온 산에서 피할 자가 있으리니 그 산이 거룩할 것이요 야곱 족속은 자기 기업을 누릴 것이며
But upon mount Zion shall be deliverance , and there shall be holiness ; and the house of Jacob shall possess their possessions .
18. 야곱 족속은 불이 될 것이요 요셉 족속은 불꽃이 될 것이며 에서 족속은 초개가 될 것이라 그들이 그의 위에 붙어서 그를 사를 것인즉 에서 족속에 남은 자가 없으리니 이는 여호와께서 말씀하셨음이니라
And the house of Jacob shall be a fire , and the house of Joseph a flame , and the house of Esau for stubble , and they shall kindle in them, and devour them; and there shall not be any remaining of the house of Esau ; for the Lord hath spoken it.
19. 남방 사람은 에서의 산을 얻을 것이며 평지 사람은 블레셋을 얻을 것이요 또 그들이 에브라임의 들과 사마리아의 들을 얻을 것이며 베냐민은 길르앗을 얻을 것이며
And they of the south shall possess the mount of Esau ; and they of the plain the Philistines : and they shall possess the fields of Ephraim , and the fields of Samaria : and Benjamin shall possess Gilead .
20. 사로잡혔던 이스라엘의 뭇 자손은 가나안 사람에게 속한 땅을 사르밧까지 얻을 것이며 예루살렘의 사로잡혔던 자 곧 스바랏에 있는 자는 남방의 성읍들을 얻을 것이니라
And the captivity of this host of the children of Israel shall possess that of the Canaanites , even unto Zarephath ; and the captivity of Jerusalem , which is in Sepharad , shall possess the cities of the south .
21. 구원자들이 시온 산에 올라와서 에서의 산을 심판하리니 나라가 여호와께 속하리라
And saviours shall come up on mount Zion to judge the mount of Esau ; and the kingdom shall be the Lord’s .
■ 주석 보기
【옵1:1 JFB】Ob 1-21. Doom of Edom for Cruelty to Judah, Edom's Brother; Restoration of the Jews.
1. Obadiah—that is, servant of Jehovah; same as Abdeel and Arabic Abd-allah.
We—I and my people.
heard—(사21:10).
and an ambassador is sent—Yea, an ambassador is already sent, namely, an angel, to stir up the Assyrians (and afterwards the Chaldeans) against Edom. The result of the ambassador's message on the heathen is, they simultaneously exclaim, "Arise ye, and let us (with united strength) rise," &c. 렘49:14 quotes this.
【옵1:1 CWC】In all probability this prophet's period was just after the conquest of Judah by Babylon, and prior to that of Edom by the same people, which it is his mission to proclaim (1). Of all the nations afflicting the Jews the chief were the Assyrians, the Babylonians and Edomites; and although the last-named were their close relatives, they were the greatest enemies of all. The Edomites descended from Esau, the brother of Jacob, the ancestor of Israel. Examine the map to familiarize yourself with their territory, and by the aid of the concordance or Bible dictionary, refresh your recollection of their relations with Israel in the past. Compare also 렘49:7-22.
The Edomites were not thought of very highly by their neighbors (2), but were conceited in their own eyes. Why (3)? Would their supposedly impregnable situation save them (4)? What figures of speech are used to show, by contrast, the thoroughness of the destruction to fall upon them (5, 6)? Of what were they proud in addition to the physical features of their territory (8, 9)?
Why is this judgment to fall upon them (10)? Note what they did in the case of Judah in her day of need: (1) They stood aloof (verse 11); (2) they rejoiced in her calamity (verse 12); (3) they boasted against her (same verse); (4) they shared in her spoiling (verse 13); (5) they prevented the escape of some of her people (verse 14); and (6) they actually delivered up some of them as prisoners (same verse). Is it to be wondered at that God should speak as He does (15, 16)?
And now mark the difference. Judah has been carried into captivity and her land was deserted, but was that condition in her case to continue (17)? On the contrary, what would be true of Edom (18)? In the day to come observe that while she will be swallowed up, Judah and Israel shall arise again, and possess not only their own land but that of Edom and Philistia as well (19, 20). It will be the day of the Messiah (21).
【옵1:1 MHCC】This prophecy is against Edom. Its destruction seems to have been typical, as their father Esau's rejection; and to refer to the destruction of the enemies of the gospel church. See the prediction of the success of that war; Edom shall be spoiled, and brought down. All the enemies of God's church shall be disappointed in the things they stay themselves on. God can easily lay those low who magnify and exalt themselves; and will do it. Carnal security ripens men for ruin, and makes the ruin worse when it comes. Treasures on earth cannot be so safely laid up but that thieves may break through and steal; it is therefore our wisdom to lay up for ourselves treasures in heaven. Those that make flesh their trust, arm it against themselves. The God of our covenant will never deceive us: but if we trust men with whom we join ourselves, it may prove to us a wound and dishonour. God will justly deny those understanding to keep out of danger, who will not use their understandings to keep out of sin. All violence, all unrighteousness, is sin; but it makes the violence far worse, if it be done against any of God's people. Their barbarous conduct towards Judah and Jerusalem, is charged upon them. In reflecting on ourselves, it is good to consider what we should have done; to compare our practice with the Scripture rule. Sin, thus looked upon in the glass of the commandment, will appear exceedingly sinful. Those have a great deal to answer for, who are idle spectators of the troubles of their neighbours, when able to be active helpers. Those make themselves poor, who think to make themselves rich by the ruin of the people of God; and those deceive themselves, who call all that their own on which they can lay their hands in a day of calamity. Though judgment begins at the house of God, it shall not end there. Let sorrowful believers and insolent oppressors know, that the troubles of the righteous will soon end, but those of the wicked will be eternal.
【옵1:2 JFB】2. I have made thee small—Thy reduction to insignificance is as sure as if it were already accomplished; therefore the past tense is used [Maurer]. Edom then extended from Dedan of Arabia to Bozrah in the north (렘49:8, 13). Calvin explains it, "Whereas thou wast made by Me an insignificant people, why art thou so proud" (Ob 3)? But if so, why should the heathen peoples be needed to subdue one so insignificant? 렘49:15, confirms Maurer's view.
【옵1:3 JFB】3. clefts of … rock—(아2:14; 렘48:28). The cities of Edom, and among them Petra (Hebrew, sela, meaning "rock," 왕하14:7, Margin), the capital, in the Wady Musa, consisted of houses mostly cut in the rocks.
【옵1:4 JFB】4. exalt thyself—or supply from the second clause, "thy nest" [Maurer] (Compare 욥20:6; 렘49:16; 암9:2).
set … nest among … stars—namely, on the loftiest hills which seem to reach the very stars. Edom is a type of Antichrist (사14:13; 단8:10; 11:37).
thence will I bring thee down—in spite of thy boast (Ob 3), "Who shall bring me down?"
【옵1:5 JFB】5. The spoliation which thou shalt suffer shall not be such as that which thieves cause, bad as that is, for these when they have seized enough, or all they can get in a hurry, leave the rest—nor such as grape-gatherers cause in a vineyard, for they, when they have gathered most of the grapes, leave gleanings behind—but it shall be utter, so as to leave thee nothing. The exclamation, "How art thou cut off!" bursting in amidst the words of the image, marks strongly excited feeling. The contrast between Edom where no gleanings shall be left, and Israel where at the worst a gleaning is left (사17:6; 24:13), is striking.
【옵1:6 JFB】6. How are the things of Esau searched out!—by hostile soldiers seeking booty. Compare with Ob 5, 6 here, 렘49:9, 10.
hidden things—or "places." Edom abounded in such hiding-places, as caves, clefts in the rock, &c. None of these would be left unexplored by the foe.
【옵1:7 JFB】7. Men of thy confederacy—that is, thy confederates.
brought thee … to the border—that is, when Idumean ambassadors shall go to confederate states seeking aid, these latter shall conduct them with due ceremony to their border, giving them empty compliments, but not the aid required [Drusius]. This view agrees with the context, which speaks of false friends deceiving Edom: that is, failing to give help in need (compare 욥6:14, 15). Calvin translates, "have driven," that is, shall drive thee; shall help to drive thee to thy border on thy way into captivity in foreign lands.
the men that were at peace with thee—literally, "the men of thy peace." Compare 시41:9; 렘38:22, Margin, where also the same formula occurs, "prevailed against thee."
they that eat thy bread—the poorer tribes of the desert who subsisted on the bounty of Edom. Compare again 시41:9, which seems to have been before Obadiah's mind, as his words were before Jeremiah's.
have laid a wound under thee—"laid" implies that their intimacy was used as a SNARElaid with a view to wound; also, these guest friends of Edom, instead of the cushions ordinarily laid under guests at table, laid snares to wound, that is, had a secret understanding with Edom's foe for that purpose. Maurer translates, "a snare." But English Version agrees with the Hebrew, which means, literally, "a bandage for a wound."
none understanding—none of the wisdom for which Edom was famed (see Ob 8) to extricate him from his perilous position.
in him—instead of "in thee." The change implies the alienation of God from Edom: Edom has so estranged himself from God, that He speaks now of him, not to him.
【옵1:8 JFB】8. (사49:7; compare 욥5:12, 13; 사19:3; 렘19:7).
in that day … even destroy—Heretofore Edom, through its intercourse with Babylon and Egypt, and from its means of information through the many caravans passing to and fro between Europe and India, has been famed for knowledge; but in that day at last ("even") I will destroy its wise men.
mount of Esau—that is, Idumea, which was a mountainous region.
【옵1:9 JFB】9. cut off by slaughter—Maurer translates, "on account of the slaughter," namely, that inflicted on Judea by Edom (compare Ob 14). The Septuagint, Syriac, and Vulgate connect these words with Ob 10, "for the slaughter, for the violence (of which thou art guilty) against thy brother Jacob." English Version, "cut off by slaughter" (that is, an utter cutting off), answers well to "cut off for ever" (Ob 10). However, the arrangement of the Septuagint gives a better parallelism in Ob 10. "For the slaughter" (1) being balanced in just retribution by "thou shalt be cut off for ever" (4); as "For thy violence (not so bad as slaughter) against thy brother Jacob" (2) is balanced by "shame (not so bad as being cut off) shall cover thee" (3). Shame and extinction shall repay violence and slaughter (마26:52; 계13:10). Compare as to Edom's violence, 시137:7; 겔25:12; 암1:11.
【옵1:10 JFB】10. against thy brother—This aggravates the sin of Esau, that it was against him who was his brother by birth and by circumcision. The posterity of Esau followed in the steps of their father's hatred to Jacob by violence against Jacob's seed (창27:41).
Jacob—not merely his own brother, but his twin brother; hence the name Jacob, not Israel, is here put emphatically. Compare 신23:7 for the opposite feeling which Jacob's seed was commanded to entertain towards Edom's.
shame … cover thee—(시35:26; 69:7).
for ever—(사34:10; 겔35:9; 말1:4). Idumea, as a nation, should be "cut off for ever," though the land should be again inhabited.
【옵1:11 JFB】11. thou stoodest on the other side—in an attitude of hostility, rather than the sympathy which became a brother, feasting thine eyes (see Ob 12) with the misery of Jacob, and eagerly watching for his destruction. So Messiah, the antitype to Jerusalem, abandoned by His kinsmen (시38:11).
strangers—the Philistines, Arabians in the reign of Jehoram, &c. (대하21:16); the Syrians in the reign of Joash of Judah (대하24:24); the Chaldeans (대하36:1-23).
carried … captive his forces—his "host" (Ob 20): the multitude of Jerusalem's inhabitants.
cast lots upon Jerusalem—(Joe 3:3). So Messiah, Jerusalem's antitype, had lots cast for His only earthly possessions (시22:18).
【옵1:12 JFB】12. looked on—with malignant pleasure, and a brutal stare. So the antitypes, Messiah's foes (시22:17). Maurer translates, as the Margin, "thou shouldest not look" any more. English Version agrees with the context better.
the day of thy brother—his day of calamity.
became a stranger—that is, was banished as an alien from his own land. God sends heavy calamities on those who rejoice in the calamities of their enemies (잠17:5; 24:17, 18). Contrast the opposite conduct of David and of the divine Son of David in a like case (시35:13-15).
spoken proudly—literally, "made great the mouth"; proudly insulting the fallen (겔35:13, Margin; compare 삼상2:8; 계13:6).
【옵1:13 JFB】13. substance—translated "forces" in Ob 11.
【옵1:14 JFB】14. stood in the crossway, to cut off those of his—Judah's.
that did escape—The Jews naturally fled by the crossways. (Maurer translates, "narrow mountain passes") well known to them, to escape to the desert, and through Edom to Egypt; but the Edomites stood ready to intercept the fugitives and either kill or "deliver them up" to the foe.
【옵1:15 JFB】15. For—resumptive in connection with Ob 10, wherein Edom was threatened with cutting off for ever.
the day of the Lord—the day in which He will manifest Himself as the Righteous Punisher of the ungodly peoples (Joe 3:14). The "all" shows that the fulfilment is not exhausted in the punishment inflicted on the surrounding nations by the instrumentality of Nebuchadnezzar; but, as in Joe 3:14, and Z전12:3, that the last judgment to come on the nations confederate against Jerusalem is referred to.
as thou hast done, it shall be done unto thee—the righteous principle of retribution in kind (레24:17; 마7:2; compare 유1:6, 7; 8:19; 에7:10).
thy reward—the reward of thy deed (compare 사3:9-11).
【옵1:16 JFB】16. ye … upon my holy mountain—a periphrasis for, "ye Jews" [Maurer], whom Obadiah now by a sudden apostrophe addresses. The clause, "upon My holy mountain," expresses the reason of the vengeance to be taken on Judah's foes; namely, that Jerusalem is God's holy mountain, the seat of His temple, and Judah His covenant-people. 렘49:12, which is copied from Obadiah, establishes this view (compare 벧전4:17).
as ye have drunk, &c.—namely, the cup of wrath, being dispossessed of your goods and places as a nation, by Edom and all the heathen; so shall all the heathen (Edom included) drink the same cup (시60:3; 사51:17, 22; 렘13:12, 13; 25:15-33; 49:12; 51:7; 애4:21, 22나3:11; 합2:16).
continually—whereas Judah's calamity shall be temporary (Ob 17). The foes of Judah shall never regain their former position (Ob 18, 19).
swallow down—so as not to leave anything in the cup of calamity; not merely "drink" (시75:8).
be as though they had not been—not a trace left of their national existence (욥10:19; 시37:36; 겔26:21).
【옵1:17 JFB】17. upon … Zion … deliverance—both in the literal sense and spiritual sense (Joe 2:32; 사46:13; 59:20; 롬11:26). Maurer as the Margin explains it, "there shall be a remnant that shall escape." Compare 사37:32; to the deliverance from Sennacherib there described Grotius thinks Obadiah here refers. "Jerusalem shall not be taken, and many of the neighboring peoples also shall find deliverance there." Unlike Judah's heathen foes of whom no remnant shall escape (Ob 9, 16), a remnant of Jews shall escape when the rest of the nation has perished, and shall regain their ancient "possessions."
there shall be holiness—that is, Zion shall be sacrosanct or inviolable: no more violated by foreign invaders (사42:1; Joe 3:17).
【옵1:17 MHCC】There should be deliverance and holiness at Jerusalem, and the house of Jacob would again occupy their possessions. Much of this prophecy was fulfilled when the Jews returned to their own land. But the salvation and holiness of the gospel, its spread, and the conversion of the Gentiles, seem also to be intended, especially the restoration of Israel, the destruction of antichrist, and the prosperous state of the church, to which all the prophets bear witness. When Christ is come, and not till then, shall the kingdom be the Lord's in the full sense of the term. As none that exalt themselves against the Lord shall prosper, and all shall be brought down; so none that wait upon the Lord, and put their trust in him, shall ever be dismayed. Blessed be the Divine Saviour and Judge on Mount Zion! His word shall be a savour of life unto life unto numbers, while it judges and condemns obstinate unbelievers.
【옵1:18 JFB】18. fire—See the same figure, 민21:28; 사5:24; 10:17.
house of Jacob … Joseph—that is, the two kingdoms, Judah and Ephraim or Israel [Jerome]. The two shall form one kingdom, their former feuds being laid aside (사11:12, 13; 37:22-28; 렘3:18; 호1:11). The Jews returned with some of the Israelites from Babylon; and, under John Hyrcanus, so subdued and, compelling them to be circumcised, incorporated the Idumeans with themselves that they formed part of the nation [Josephus, Antiquities, 13.17; 12.11]. This was but an earnest of the future union of Israel and Judah in the possession of the enlarged land as one kingdom (겔37:16, &c.).
stubble—(말4:1).
【옵1:19 JFB】19. they of the south—The Jews who in the coming time are to occupy the south of Judea shall possess, in addition to their own territory, the adjoining mountainous region of Edom.
they of the plain—The Jews who shall occupy the low country along the Mediterranean, south and southwest of Palestine, shall possess, in addition to their own territory, the land of "the Philistines," which runs as a long strip between the hills and the sea.
and they shall possess the fields of Ephraim—that is, the rightful owners shall be restored, the Ephraimites to the fields of Ephraim.
Benjamin shall possess Gilead—that is, the region east of Jordan, occupied formerly by Reuben, Gad, and half Manasseh. Benjamin shall possess besides its own territory the adjoining territory eastward, while the two and a half tribes shall in the redistribution occupy the adjoining territory of Moab and Ammon.
【옵1:20 JFB】20. the captivity of this host—that is, the captives of this multitude of Israelites.
shall possess that of the Canaanites—Maurer translates, "the captives … whom the Canaanites (carried away captive into Phœnicia) even unto Zarephath, shall possess the south," namely, Idumea as well as the south (Ob 19). Henderson, similarly, "the captives that are among the Canaanites," &c. But the corresponding clauses of the parallelism are better balanced in English Version, "the ten tribes of Israel shall possess the territory of the Canaanites," namely, Western Palestine and Phœnicia (유3:3). "And the captives of Jerusalem (and Judah) shall possess the southern cities," namely, Edom, &c. Each has the region respectively adjoining assigned to it; Israel has the western Canaanite region; Judah, the southern.
even unto Zarephath—near Zidon; called Sarepta in Lu 4:26. The name implies it was a place for smelting metals. From this quarter came the "woman of Canaan" (마15:21, 22). Captives of the Jews had been carried into the coasts of Palestine or Canaan, about Tyre and Zidon (Joe 3:3, 4; 암1:9). The Jews when restored shall possess the territory of their ancient oppressors.
in Sepharad—that is, the Bosphorus [Jerome, from his Hebrew Instructor]. Sephar, according to others (창10:30). Palæography confirms Jerome. In the cuneiform inscription containing a list of the tribes of Persia [Niebuhr,Tab. 31.1], before Ionia and Greece, and after Cappadocia, comes the name CPaRaD. It was therefore a district of Western Asia Minor, about Lydia, and near the Bosphorus. It is made an appellative by Maurer. "The Jerusalem captives of the dispersion" (compare 약1:1), wherever they be dispersed, shall return and possess the southern cities. Sepharad, though literally the district near the Bosphorus, represents the Jews' far and wide dispersion. Jerome says the name in Assyrian means a boundary, that is, "the Jews scattered in all boundaries and regions."
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