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■ 열왕기하 16장
1. 르말랴의 아들 베가 십칠년에 유다 왕 요담의 아들 아하스가 왕이 되니
In the seventeenth year of Pekah the son of Remaliah Ahaz the son of Jotham king of Judah began to reign .
2. 아하스가 위에 나아갈 때에 나이 이십 세라 예루살렘에서 십육 년을 치리하였으나 그 조상 다윗과 같지 아니하여 그 하나님 여호와 보시기에 정직히 행치 아니하고
Twenty years old was Ahaz when he began to reign , and reigned sixteen years in Jerusalem , and did not that which was right in the sight of the Lord his God , like David his father .
3. 이스라엘 열왕의 길로 행하며 또 여호와께서 이스라엘 자손 앞에서 쫓아내신 이방 사람의 가증한 일을 본받아 자기 아들을 불 가운데로 지나가게 하며
But he walked in the way of the kings of Israel , yea, and made his son to pass through the fire , according to the abominations of the heathen , whom the Lord cast out from before the children of Israel .
4. 또 산당과 작은 산 위와 모든 푸른 나무 아래서 제사를 드리며 분향하였더라
And he sacrificed and burnt incense in the high places , and on the hills , and under every green tree .
5. 이 때에 아람 왕 르신과 이스라엘 왕 르말랴의 아들 베가가 예루살렘에 올라와서 싸우려 하여 아하스를 에워쌌으나 이기지 못하니라
Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war : and they besieged Ahaz , but could not overcome him.
6. 당시에 아람 왕 르신이 엘랏을 회복하여 아람에 돌리고 유다 사람을 엘랏에서 쫓아내었고 아람 사람이 엘랏에 이르러 거하여 오늘날까지 이르렀더라
At that time Rezin king of Syria recovered Elath to Syria , and drave the Jews from Elath : and the Syrians came to Elath , and dwelt there unto this day .
7. 아하스가 앗수르 왕 디글랏 빌레셀에게 사자를 보내어 이르되 나는 왕의 신복이요 왕의 아들이라 이제 아람 왕과 이스라엘 왕이 나를 치니 청컨대 올라와서 나를 그 손에서 구원하소서 하고
So Ahaz sent messengers to Tiglath–pileser king of Assyria , saying , I am thy servant and thy son : come up , and save me out of the hand of the king of Syria , and out of the hand of the king of Israel , which rise up against me.
8. 여호와의 전과 왕궁 곳간에 있는 은금을 취하여 앗수르 왕에게 예물로 보내었더니
And Ahaz took the silver and gold that was found in the house of the Lord , and in the treasures of the king’s house , and sent it for a present to the king of Assyria .
9. 앗수르 왕이 그 청을 듣고 곧 올라와서 다메섹을 쳐서 취하여 그 백성을 사로잡아 길로 옮기고 또 르신을 죽였더라
And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus , and took it, and carried the people of it captive to Kir , and slew Rezin .
10. 아하스 왕이 앗수르 왕 디글랏 빌레셀을 만나러 다메섹에 갔다가 거기 있는 단을 보고 드디어 그 구조와 제도의 식양을 그려 제사장 우리야에게 보내었더니
And king Ahaz went to Damascus to meet Tiglath–pileser king of Assyria , and saw an altar that was at Damascus : and king Ahaz sent to Urijah the priest the fashion of the altar , and the pattern of it, according to all the workmanship thereof.
11. 아하스 왕이 다메섹에서 돌아오기 전에 제사장 우리야가 아하스 왕이 다메섹에서 보낸 모든 것대로 단을 만든지라
And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus : so Urijah the priest made it against king Ahaz came from Damascus .
12. 왕이 다메섹에서 돌아와서 단을 보고 단 앞에 나아가 그 위에 제사를 드리되
And when the king was come from Damascus , the king saw the altar : and the king approached to the altar , and offered thereon.
13. 자기의 번제와 소제를 불사르고 또 전제를 붓고 수은제 짐승의 피를 단에 뿌리고
And he burnt his burnt offering and his meat offering , and poured his drink offering , and sprinkled the blood of his peace offerings , upon the altar .
14. 또 여호와의 앞 곧 전 앞에 있던 놋단을 옮기되 새 단과 여호와의 전 사이에서 옮겨다가 그 단 북편에 두니라
And he brought also the brasen altar , which was before the Lord , from the forefront of the house , from between the altar and the house of the Lord , and put it on the north side of the altar .
15. 아하스 왕이 제사장 우리야에게 명하여 가로되 아침 번제와 저녁 소제와 왕의 번제와 그 소제와 모든 국민의 번제와 그 소제와 전제를 다 이 큰 단 위에 불사르고 또 번제물의 피와 다른 제물의 피를 다 그 위에 뿌리고 오직 놋단은 나의 물을 일에 쓰게 하라 하매
And king Ahaz commanded Urijah the priest , saying , Upon the great altar burn the morning burnt offering , and the evening meat offering , and the king’s burnt sacrifice , and his meat offering , with the burnt offering of all the people of the land , and their meat offering , and their drink offerings ; and sprinkle upon it all the blood of the burnt offering , and all the blood of the sacrifice : and the brasen altar shall be for me to enquire by.
16. 제사장 우리야가 아하스 왕의 모든 명대로 행하였더라
Thus did Urijah the priest , according to all that king Ahaz commanded .
17. 아하스 왕이 물두멍 받침의 옆판을 떼어내고 물두멍을 그 자리에서 옮기고 또 놋바다를 놋소 위에서 내려다가 돌판 위에 두며
And king Ahaz cut off the borders of the bases , and removed the laver from off them; and took down the sea from off the brasen oxen that were under it, and put it upon a pavement of stones .
18. 또 안식일에 쓰기 위하여 성전에 건축한 낭실과 왕이 밖에서 들어가는 낭실을 앗수르 왕을 인하여 여호와의 전에 옮겨 세웠더라
And the covert for the sabbath that they had built in the house , and the king’s entry without , turned he from the house of the Lord for the king of Assyria .
19. 아하스의 그 남은 사적은 유다 왕 역대지략에 기록되지 아니하였느냐
Now the rest of the acts of Ahaz which he did , are they not written in the book of the chronicles of the kings of Judah ?
20. 아하스가 그 열조와 함께 자매 다윗 성에 그 열조와 함께 장사되고 그 아들 히스기야가 대신하여 왕이 되니라
And Ahaz slept with his fathers , and was buried with his fathers in the city of David : and Hezekiah his son reigned in his stead.
■ 주석 보기
【왕하16:1 JFB】왕하16:1-16. Ahaz' Wicked Reign over Judah.
1-4. Ahaz … did not that which was right in the sight of the Lord—[See on 대하28:1.] The character of this king's reign, the voluptuousness and religious degeneracy of all classes of the people, are graphically portrayed in the writings of Isaiah, who prophesied at that period. The great increase of worldly wealth and luxury in the reigns of Azariah and Jotham had introduced a host of corruptions, which, during his reign, and by the influence of Ahaz, bore fruit in the idolatrous practices of every kind which prevailed in all parts of the kingdom (see 대하28:24).
【왕하16:1 CWC】[THE ASSYRIAN CAPTIVITY]
1. Azariah of Judah, 15:1-7.
This king is called "Uzziah" in verses 13 and 30, and in 2 Chronicles 26. Read the last-named chapter for an enlargement of his history and an explanation of certain features not given here. Note his long reign, his generally good character, the cause of his failure, and the circumstance that his son reigned with him jointly for a short period.
2. Israel's New Enemy, vv. 8-31.
Zachariah is the last of the line of Jehu, in whom the prophecy of 10:30 is fulfilled (v. 12). Shallum is a usurper only permitted to reign how long (v. 13)? Menahem comes into power in the same way as he, although he reigned a reasonably long period (v. 17). It was in his time that the new enemy of Israel appeared in Assyria, a strong nation of the East reaching out after world dominion (vv. 19, 20).
Pekahiah, his son and successor, reigns but briefly (vv. 23-26), when another conspiracy costs him his life. Pekah's reign is prolonged for twenty years (v. 27), but Israel's days as a nation are numbered, and Assyria is weakening her on every side. The first deportation of her people takes place in this reign (v. 29).
3. Jotham and Ahaz of Judah, v. 32-16:20.
Jotham was in the main a good king, but like all his predecessors since Solomon, either unwilling or unable to uproot idolatry (v. 35) or cause the nation to serve Jehovah with a perfect heart. How ominous in consequence, the words of verse 37.
But no king of Judah thus far had the preeminence in wickedness of Jotham's successor (16:3, 4). And yet God bore with him for the sake of His promise to the fathers. For a commentary on verses 5 to 9 read the contemporaneous prophet Isaiah, chapter seven.
Ahaz need not have turned for aid to Assyria had he trusted God; but now that he has done so, that nation had obtained a hold on Judah which practically is never loosed.
Note verses 10-18 and Ahaz's interest in the idolatry practiced among the Assyrians. This is the first time it comes into view, as it will be recalled that the worship of Baal and Ashtoreth was introduced by Jezebel from the Phoenicians or Zidonians. Something of what it meant may be gathered from the horrible reference in verse three, the actual significance of which it is difficult to determine. Is it possible that children were burned alive as offerings to the gods? There are those who maintain such to have been the case.
4. The End of Israel, c. 17.
The first half of this chapter is a sad review of Israel's iniquity and the justification of the divine punishment (vv. 6-23). It was surer and safer for their conqueror to carry them away (v. 6), than to place governors over them in their own land. These latter they might not obey, or they might refuse to pay tribute to them, involving ceaseless war to keep them in subjection. Moreover the policy had the advantage that other conquered peoples could be transplanted to the vacated territory with like results (v. 24).
With these foreigners in the land of Israel begins the history of the "Samaritans," of whom we hear in the gospels (see John 4). Note the character of their religion (vv. 33-41).
It was not promised that Israel, as a separate kingdom would be restored again, and therefore God permitted her cities to be occupied with other peoples, but it was not so with Judah and for a good reason, as we shall see later. Of course when Judah was restored after the Babylonian captivity many Israelites returned with her, but these did not constitute the kingdom of Israel. Finally, in the last days when the Jews shall once more occupy and control Palestine, they will not represent two kingdoms, but one united people (사11:11-16; 호1:10, 11).
This lesson should not close without mentioning the importance of knowing something about Assyria, with which great people many of the following lessons deal. Any Outline History of the World will furnish some information, and encyclopedic articles are valuable, but Rawlinson's "Five Great Monarchies of the Ancient World" or Lenormant's "Manual of the Ancient History of the East" are recommended to those who can lay their hands upon them. Local librarians will give further help.
【왕하16:1 MHCC】Few and evil were the days of Ahaz. Those whose hearts condemn them, will go any where in a day of distress, rather than to God. The sin was its own punishment. It is common for those who bring themselves into straits by one sin, to try to help themselves out by another.
【왕하16:3 JFB】3. walked in the way of the kings of Israel—This is descriptive of the early part of his reign, when, like the kings of Israel, he patronized the symbolic worship of God by images but he gradually went farther into gross idolatry (대하28:2).
made his son to pass through the fire—(왕하23:10). The hands of the idol Moloch being red hot, the children were passed through between them, which was considered a form of lustration. There is reason to believe that, in certain circumstances, the children were burnt to death (시106:37). This was strongly prohibited in the law (레18:21; 20:2-5; 신18:10), although there is no evidence that it was practised in Israel till the time of Ahaz.
【왕하16:5 JFB】5. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem—Notwithstanding their great efforts and military preparations, they failed to take it and, being disappointed, raised the siege and returned home (compare 사7:1).
【왕하16:6 JFB】6. Rezin … recovered Elath—which Azariah had got into his possession (왕하14:22).
the Syrians came to Elath, and dwelt there unto this day—The Septuagint version has "the Edomites," which the most judicious commentators and travellers [Robinson] prefer.
【왕하16:7 JFB】7-9. So Ahaz sent messengers to Tiglath-pileser—In spite of the assurance given him by Isaiah by two signs, the one immediate, the other remote (사7:14; 8:4), that the confederate kings would not prevail against him, Ahaz sought aid from the Assyrian monarch, to purchase which he sent the treasures of the palace and temple. Tiglath-pileser marched against Damascus, slew Rezin the king, and carried the people of Damascus into captivity to Kir, which is thought to have been the city Karine (now Kerend), in Media.
【왕하16:10 JFB】10-16. And king Ahaz went to Damascus to meet Tiglath-pileser—This was a visit of respect, and perhaps of gratitude. During his stay in that heathen city, Ahaz saw an altar with which he was greatly captivated. Forthwith a sketch of it was transmitted to Jerusalem, with orders to Urijah the priest to get one constructed according to the Damascus model, and let this new altar supersede the old one in the temple. Urijah, with culpable complaisance, acted according to his instructions (왕하16:16). The sin in this affair consisted in meddling with, and improving according to human taste and fancy, the altars of the temple, the patterns of which had been furnished by divine authority (출25:40; 26:30; 27:1; 대상28:19). Urijah was one of the witnesses taken by Isaiah to bear his prediction against Syria and Israel (사8:2).
【왕하16:10 MHCC】God's altar had hitherto been kept in its place, and in use; but Ahaz put another in the room of it. The natural regard of the mind of man to some sort of religion, is not easily extinguished; but except it be regulated by the word, and by the Spirit of God, it produces absurd superstitions, or detestable idolatries. Or, at best, it quiets the sinner's conscience with unmeaning ceremonies. Infidels have often been remarkable for believing ridiculous falsehoods.
【왕하16:17 JFB】왕하16:17-19. He Spoils the Temple.
17. cut off the borders of the bases, &c.—It is thought that he did this to use the elaborate sculpture in adorning his palace.
【왕하16:17 MHCC】Ahaz put contempt upon the sabbath, and thus opened a wide inlet to all manner of sin. This he did for the king of Assyria. When those who have had a ready passage to the house of the Lord, turn it another way to please their neighbours, they are going down-hill apace to ruin.
【왕하16:18 JFB】18. the covert for the Sabbath—the portico through which the priests entered the temple on the Sabbath.
the king's entry without—a private external entrance for the king into the temple. The change made by Ahaz consisted in removing both of these into the temple from fear of the king of Assyria, that, in case of a siege, he might secure the entrance of the temple from him.
※ 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.