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■ 열왕기하 19장
1. 히스기야 왕이 듣고 그 옷을 찢고 굵은 베를 입고 여호와의 전에 들어가서
And it came to pass, when king Hezekiah heard it, that he rent his clothes , and covered himself with sackcloth , and went into the house of the Lord .
2. 궁내대신 엘리야김과 서기관 셉나와 제사장 중 장로들에게 굵은 베를 입혀서 아모스의 아들 선지자 이사야에게로 보내매
And he sent Eliakim , which was over the household , and Shebna the scribe , and the elders of the priests , covered with sackcloth , to Isaiah the prophet the son of Amoz .
3. 저희가 이사야에게 이르되 히스기야의 말씀이 오늘은 곤란과 책벌과 능욕의 날이라 아이가 임산하였으나 해산할 힘이 없도다
And they said unto him, Thus saith Hezekiah , This day is a day of trouble , and of rebuke , and blasphemy : for the children are come to the birth , and there is not strength to bring forth .
4. 랍사게가 그 주 앗수르 왕의 보냄을 받고 와서 사신 하나님을 훼방하였으니 당신의 하나님 여호와께서 혹시 저의 말을 들으셨을지라 당신의 하나님 여호와께서 그 들으신 말을 인하여 꾸짖으실듯하니 당신은 이 남아 있는 자를 위하여 기도하소서 하더이다
It may be the Lord thy God will hear all the words of Rab–shakeh , whom the king of Assyria his master hath sent to reproach the living God ; and will reprove the words which the Lord thy God hath heard : wherefore lift up thy prayer for the remnant that are left .
5. 이와 같이 히스기야 왕의 신복이 이사야에게 나아가니
So the servants of king Hezekiah came to Isaiah .
6. 이사야가 저희에게 이르되 너희는 너희 주에게 이렇게 고하라 여호와의 말씀이 너는 앗수르 왕의 신복에게 들은바 나를 능욕하는 말을 인하여 두려워하지 말라
And Isaiah said unto them, Thus shall ye say to your master , Thus saith the Lord , Be not afraid of the words which thou hast heard , with which the servants of the king of Assyria have blasphemed me.
7. 내가 한 영을 저의 속에 두어 저로 풍문을 듣고 그 본국으로 돌아가게 하고 또 그 본국에서 저로 칼에 죽게 하리라 하셨느니라
Behold, I will send a blast upon him, and he shall hear a rumour , and shall return to his own land ; and I will cause him to fall by the sword in his own land .
8. 랍사게가 돌아가다가 앗수르 왕이 이미 라기스에서 떠났다 함을 듣고 립나로 가서 왕을 만났으니 왕이 거기서 싸우는 중이더라
So Rab–shakeh returned , and found the king of Assyria warring against Libnah : for he had heard that he was departed from Lachish .
9. 앗수르 왕이 구스 왕 디르하가가 나와서 더불어 싸우고자 한다 함을 듣고 다시 히스기야에게 사자를 보내며 가로되
And when he heard say of Tirhakah king of Ethiopia , Behold, he is come out to fight against thee: he sent messengers again unto Hezekiah , saying ,
10. 너희는 유다 왕 히스기야에게 이같이 말하여 이르기를 너의 의뢰하는 네 하나님이 예루살렘을 앗수르 왕의 손에 붙이지 않겠다 하는 말에 속지 말라
Thus shall ye speak to Hezekiah king of Judah , saying , Let not thy God in whom thou trustest deceive thee, saying , Jerusalem shall not be delivered into the hand of the king of Assyria .
11. 앗수르의 열왕이 열방에 행한바 진멸한 일을 네가 들었나니 네가 어찌 구원을 얻겠느냐
Behold, thou hast heard what the kings of Assyria have done to all lands , by destroying them utterly : and shalt thou be delivered ?
12. 내 열조가 멸하신 열방 곧 고산과 하란과 레셉과 들라살에 있는 에덴 족속을 그 나라의 신들이 건졌느냐
Have the gods of the nations delivered them which my fathers have destroyed ; as Gozan , and Haran , and Rezeph , and the children of Eden which were in Thelasar ?
13. 하맛 왕과 아르밧 왕과 스발와임 성의 왕과 헤나와 아와의 왕들이다 어디 있느냐 하라 하니라
Where is the king of Hamath , and the king of Arpad , and the king of the city of Sepharvaim , of Hena , and Ivah ?
14. 히스기야가 사자의 손에서 편지를 받아보고 여호와의 전에 올라가서 그 편지를 여호와 앞에 펴놓고
And Hezekiah received the letter of the hand of the messengers , and read it: and Hezekiah went up into the house of the Lord , and spread it before the Lord .
15. 그 앞에서 기도하여 가로되 그룹들의 위에 계신 이스라엘 하나님 여호와여 주는 천하 만국에 홀로 하나님이시라 주께서 천지를 조성하셨나이다
And Hezekiah prayed before the Lord , and said , O Lord God of Israel , which dwellest between the cherubims , thou art the God , even thou alone, of all the kingdoms of the earth ; thou hast made heaven and earth .
16. 여호와여 귀를 기울여 들으소서 여호와여 눈을 떠서 보시옵소서 산헤립이 사신 하나님을 훼방하러 보낸 말을 들으시옵소서
Lord , bow down thine ear , and hear : open , Lord , thine eyes , and see : and hear the words of Sennacherib , which hath sent him to reproach the living God .
17. 여호와여 앗수르 열왕이 과연 열방과 그 땅을 황폐케 하고
Of a truth , Lord , the kings of Assyria have destroyed the nations and their lands ,
18. 또 그 신들을 불에 던졌사오니 이는 저희가 신이 아니요 사람의 손으로 지은 것 곧 나무와 돌뿐이므로 멸하였나이다
And have cast their gods into the fire : for they were no gods , but the work of men’s hands , wood and stone : therefore they have destroyed them.
19. 우리 하나님 여호와여 원컨대 이제 우리를 그 손에서 구원하옵소서 그리하시면 천하 만국이 주 여호와는 홀로 하나님이신줄 알리이다 하니라
Now therefore, O Lord our God , I beseech thee, save thou us out of his hand , that all the kingdoms of the earth may know that thou art the Lord God , even thou only.
20. 아모스의 아들 이사야가 히스기야에게 기별하여 가로되 이스라엘 하나님 여호와의 말씀이 네가 앗수르 왕 산헤립 까닭에 내게 기도하는 것을 내가 들었노라 하셨나이다
Then Isaiah the son of Amoz sent to Hezekiah , saying , Thus saith the Lord God of Israel , That which thou hast prayed to me against Sennacherib king of Assyria I have heard .
21. 여호와께서 앗수르 왕에게 대하여 이같이 말씀하시기를 처녀 딸 시온이 너를 멸시하며 너를 비웃었으며 딸 예루살렘이 너를 향하여 머리를 흔들었느니라
This is the word that the Lord hath spoken concerning him; The virgin the daughter of Zion hath despised thee, and laughed thee to scorn ; the daughter of Jerusalem hath shaken her head at thee .
22. 네가 누구를 꾸짖었으며 훼방하였느냐 누구를 향하여 소리를 높였으며 눈을 높이 떴느냐 이스라엘의 거룩한 자에게 그리하였도다
Whom hast thou reproached and blasphemed ? and against whom hast thou exalted thy voice , and lifted up thine eyes on high ? even against the Holy One of Israel .
23. 네가 사자로 주를 훼방하여 이르기를 내가 많은 병거를 거느리고 여러 산꼭대기에 올라가며 레바논 깊은 곳에 이르러 높은 백향목과 아름다운 잣나무를 베고 내가 그 지경 끝에 들어가며 그 동산의 무성한 수풀에 이르리라
By thy messengers thou hast reproached the Lord , and hast said , With the multitude of my chariots I am come up to the height of the mountains , to the sides of Lebanon , and will cut down the tall cedar trees thereof, and the choice fir trees thereof: and I will enter into the lodgings of his borders , and into the forest of his Carmel .
24. 내가 땅을 파서 이방의 물을 마셨고 나의 발바닥으로 애굽의 모든 하수를 말렸노라 하였도다
I have digged and drunk strange waters , and with the sole of my feet have I dried up all the rivers of besieged places .
25. 네가 듣지 못하였느냐 이 일은 내가 태초부터 행하였고 상고부터 정한 바라 이제 내가 이루어 너로 견고한 성들을 멸하여 돌무더기가 되게 함이니라
Hast thou not heard long ago how I have done it, and of ancient times that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste fenced cities into ruinous heaps .
26. 그러므로 그 거한 백성의 힘이 약하여 두려워하며 놀랐나니 저희는 마치 들의 풀 같고 나물 같고 지붕의 풀 같고 자라기 전에 마른 곡초 같으니라
Therefore their inhabitants were of small power , they were dismayed and confounded ; they were as the grass of the field , and as the green herb , as the grass on the housetops , and as corn blasted before it be grown up .
27. 네 거처와 네 출입과 네가 내게 향한 분노를 내가 다 아노니
But I know thy abode , and thy going out , and thy coming in , and thy rage against me.
28. 네가 내게 향한 분노와 네 교만한 말이 내 귀에 들렸도다 그러므로 내가 갈고리로 네 코에 꿰고 자갈을 네 입에 먹여 너를 오던 길로 끌어 돌이키리라 하셨나이다
Because thy rage against me and thy tumult is come up into mine ears , therefore I will put my hook in thy nose , and my bridle in thy lips , and I will turn thee back by the way by which thou camest .
29. 또 네게 보일 징조가 이러하니 너희가 금년에는 스스로 자라난 것을 먹고 명년에는 그것에서 난 것을 먹되 제삼년에는 심고 거두며 포도원을 심고 그 열매를 먹으리라
And this shall be a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap , and plant vineyards , and eat the fruits thereof.
30. 유다 족속의 피하고 남은 자는 다시 아래로 뿌리가 서리고 위로 열매를 맺을지라
And the remnant that is escaped of the house of Judah shall yet again take root downward , and bear fruit upward .
31. 남은 자는 예루살렘에서부터 나올 것이요 피하는 자는 시온 산에서부터 나오리니 여호와의 열심이 이 일을 이루리라 하셨나이다
For out of Jerusalem shall go forth a remnant , and they that escape out of mount Zion : the zeal of the Lord of hosts shall do this.
32. 그러므로 여호와께서 앗수르 왕을 가리켜 이르시기를 저가 이 성에 이르지 못하며 이리로 살을 쏘지 못하며 방패를 성을 향하여 세우지 못하며 치려고 토성을 쌓지도 못하고
Therefore thus saith the Lord concerning the king of Assyria , He shall not come into this city , nor shoot an arrow there, nor come before it with shield , nor cast a bank against it.
33. 오던 길로 돌아가고 이 성에 이르지 못하리라 하셨으니 이는 여호와의 말씀이시라
By the way that he came , by the same shall he return , and shall not come into this city , saith the Lord .
34. 내가 나와 나의 종 다윗을 위하여 이 성을 보호하여 구원하리라 하셨나이다 하였더라
For I will defend this city , to save it, for mine own sake, and for my servant David’s sake.
35. 이 밤에 여호와의 사자가 나와서 앗수르 진에서 군사 십팔만 오천을 친지라 아침에 일찍이 일어나 보니 다 송장이 되었더라
And it came to pass that night , that the angel of the Lord went out , and smote in the camp of the Assyrians an hundred fourscore and five thousand : and when they arose early in the morning , behold, they were all dead corpses .
36. 앗수르 왕 산헤립이 떠나 돌아가서 니느웨에 거하더니
So Sennacherib king of Assyria departed , and went and returned , and dwelt at Nineveh .
37. 그 신 니스록의 묘에 경배할 때에 아드람멜렉과 사레셀이 저를 칼로 쳐죽이고 아라랏 땅으로 도망하매 그 아들 에살핫돈이 대신하여 왕이 되니라
And it came to pass, as he was worshipping in the house of Nisroch his god , that Adrammelech and Sharezer his sons smote him with the sword : and they escaped into the land of Armenia . And Esar–haddon his son reigned in his stead.
■ 주석 보기
【왕하19:1 JFB】왕하19:1-5. Hezekiah in Deep Affliction.
1-3. when king Hezekiah heard it, he rent his clothes—The rending of his clothes was a mode of expressing horror at the daring blasphemy—the assumption of sackcloth a sign of his mental distress—his entrance into the temple to pray the refuge of a pious man in affliction—and the forwarding an account of the Assyrian's speech to Isaiah was to obtain the prophet's counsel and comfort. The expression in which the message was conveyed described, by a strong figure, the desperate condition of the kingdom, together with their own inability to help themselves; and it intimated also a hope, that the blasphemous defiance of Jehovah's power by the impious Assyrian might lead to some direct interposition for the vindication of His honor and supremacy to all heathen gods.
【왕하19:1 CWC】[JUDAH UNDER HEZEKIAH]
1. A Summary of the Reign, 18:1-8.
For a more extensive history of this good reign compare not only 2 Chronicles 29-32, but also Isaiah 36-39. In the first eight verses we have the usual summary like that of Ahaz (16:1-4), after which follows in detail the chief events of the reign. The summary contains the age and period of the king (vv. 1, 2); his attitude toward the true worship (vv. 3, 4); a reference to the spirit animating his life and conduct (vv. 5, 6), and in consequence the successes attained over foreign enemies (vv. 7, 8).
Note his enviable distinction (v. 5) and the cause of it (v. 4).
2. Sennacherib's Invasion, vv. 13-35.
The intervening verses (9-12) recapitulating Israel's captivity are inserted doubtless for the sake of contrast. Had the kings of Israel been as faithful to Jehovah as this king of Judah was, that calamity would not have overtaken them as it did not overtake him.
Sennacherib is on a tour of conquest against Egypt, Assyria's great rival for world dominion, and takes in Jerusalem en route. At first Hezekiah is disposed to make terms (vv. 13-16), which Sennacherib accepts and then wantonly disregards. While he proceeds on Egypt he detaches a force to attack Jerusalem (v. 17).
The language of Rabshakeh is insulting throughout. His claim to be acting for Jehovah (v. 25) is pure assumption as the event shows. Eliakim's protest (v. 26) was a blunder in that it encouraged him to greater boldness in seeking to influence the rank and file (vv. 28-35).
3. The Appeal to Jehovah, 19:1-37.
Rabshakeh did not commence the siege immediately, but joined the main army again at Libnah (v. 18), to which place Sennacherib retired on the approach of the Egyptian king (v. 9).
Another attempt is made to move Hezekiah by a letter, but as before he had appealed to Jehovah through the prophet, he now does so directly through his own prayer (vv. 14-19), and is answered through the prophet (vv. 20-34).
This answer contains (1), a rebuke of Sennacherib's boast (vv. 21-24); (2), a refutation of his self-assertion (vv. 25-28); (3), an encouragement to Judah and Hezekiah (vv. 29-31); and (4), the divine decree in regard to the crisis (vv. 32-34).
The execution of the decree brings to mind such modern parallels as the destruction of the Spanish armada by the storm, and the breaking up of the French army before Moscow when in one memorable night, 20,000 horses perished of frost. -- Lange.
4. Hezekiah's Sickness and Recovery, 20:1-11.
It seemed to the king that he must have displeased God to be cut off in early manhood (see 잠10:27), hence his words (v. 3).
Figs were the ordinary remedy for boils (v. 7) but the prophet did not order their application until he was assured of the divine help. It was God, and not the figs that healed, just as is always the case in every remedy for bodily ills.
It does not seem wrong for Hezekiah to ask a sign in view of Isaiah's words to Ahaz (사7:11).
The reversal of the shadow on the sundial (v. 11) only can be regarded either as a miracle or myth, and as far as the true believer in the Bible is concerned, the former is accepted without seeking impossible explanations.
5. An Unholy Alliance, vv. 12-21.
Babylon at this time was trying to free herself from Assyrian supremacy, and when Sennacherib suffered so serious a calamity seemed an opportune moment for a forward movement. This doubtless reveals the reason for this embassy to Hezekiah with whom it was hoped to form an alliance. It also explains the latter's object in showing them his riches and strength
(v. 13), which was not only a political blunder but an act of unbelief towards God. Hence the rebuke (vv. 16-18). Instead of help from Babylon that nation would at length prove Judah's ruin. This would not be on account of Hezekiah's fault alone, but because the whole nation had incurred guilt similar to his, and would continue to do so even in a greater degree.
【왕하19:1 MHCC】Hezekiah discovered deep concern at the dishonour done to God by Rabshakeh's blasphemy. Those who speak from God to us, we should in a particular manner desire to speak to God for us. The great Prophet is the great Intercessor. Those are likely to prevail with God, who lift up their hearts in prayer. Man's extremity is God's opportunity. While his servants can speak nothing but terror to the profane, the proud, and the hypocritical, they have comfortable words for the discouraged believer.
【왕하19:4 JFB】4. the living God—"The living God" is a most significant expression taken in connection with the senseless deities that Rab-shakeh boasted were unable to resist his master's victorious arms.
【왕하19:6 JFB】왕하19:6, 7. Comforted by Isaiah.
6. Isaiah said … Be not afraid—The prophet's answer was most cheering, as it held out the prospect of a speedy deliverance from the invader. The blast, the rumor, the fall by the sword, contained a brief prediction that was soon fulfilled in all the three particulars—namely, the alarm that hastened his retreat, the destruction that overtook his army, and the violent death that suddenly ended his career.
【왕하19:8 JFB】왕하19:8-13. Sennacherib Sends a Blasphemous Letter to Hezekiah.
8. So Rab-shakeh … found the king of Assyria warring against Libnah—Whether Lachish had fallen or not, is not said. But Sennacherib had transferred his battering-rams against the apparently neighboring fortress of Libnah (수10:29; compare 수10:31; 15:42), where the chief-cup-bearer reported the execution of his mission.
【왕하19:8 MHCC】Prayer is the never-failing resource of the tempted Christian, whether struggling with outward difficulties or inward foes. At the mercy-seat of his almighty Friend he opens his heart, spreads his case, like Hezekiah, and makes his appeal. When he can discern that the glory of God is engaged on his side, faith gains the victory, and he rejoices that he shall never be moved. The best pleas in prayer are taken from God's honour. (2Ki 19:20-34)
【왕하19:9 JFB】9-13. when he heard say of Tirhakah …, Behold, he is come out to fight against thee, &c.—This was the "rumor" to which Isaiah referred [왕하19:7]. Tirhakah reigned in Upper Egypt, while So (or Sabaco) ruled in Lower Egypt. He was a powerful monarch, another Sesostris, and both he and Sabaco have left many monuments of their greatness. The name and figure of Tirhakah receiving war captives, are still seen in the Egyptian temple of Medinet Abou. This was the expected succor which was sneered at by Rab-shakeh as "a bruised reed" (왕하18:21). Rage against Hezekiah for allying himself with Egypt, or the hope of being better able to meet this attack from the south, induced him, after hearing the rumor of Tirhakah's advance, to send a menacing letter to Hezekiah, in order that he might force the king of Judah to an immediate surrender of his capital. This letter, couched in the same vaunting and imperious style as the speech of Rab-shakeh, exceeded it in blasphemy, and contained a larger enumeration of conquered places, with the view of terrifying Hezekiah and showing him the utter hopelessness of all attempts at resistance.
【왕하19:14 JFB】왕하19:14-34. Hezekiah's Prayer.
14-19. Hezekiah received the letter … and went up into the house of the Lord—Hezekiah, after reading it, hastened into the temple, spread it in the childlike confidence of faith before the Lord, as containing taunts deeply affecting the divine honor, and implored deliverance from this proud defier of God and man. The devout spirit of this prayer, the recognition of the Divine Being in the plenitude of His majesty—so strikingly contrasted with the fancy of the Assyrians as to His merely local power; his acknowledgment of the conquests obtained over other lands; and of the destruction of their wooden idols which, according to the Assyrian practice, were committed to the flames—because their tutelary deities were no gods; and the object for which he supplicated the divine interposition—that all the kingdoms of the earth might know that the Lord was the only God—this was an attitude worthy to be assumed by a pious theocratic king of the chosen people.
【왕하19:20 JFB】20. Then Isaiah … sent—A revelation having been made to Isaiah, the prophet announced to the king that his prayer was heard. The prophetic message consisted of three different portions:—First, Sennacherib is apostrophized (왕하19:21-28) in a highly poetical strain, admirably descriptive of the turgid vanity, haughty pretensions, and presumptuous impiety of the Assyrian despot. Secondly, Hezekiah is addressed (왕하19:29-31), and a sign is given him of the promised deliverance—namely, that for two years the presence of the enemy would interrupt the peaceful pursuits of husbandry, but in the third year the people would be in circumstances to till their fields and vineyards and reap the fruits as formerly. Thirdly, the issue of Sennacherib's invasion is announced (왕하19:32-34).
【왕하19:20 MHCC】All Sennacherib's motions were under the Divine cognizance. God himself undertakes to defend the city; and that person, that place, cannot but be safe, which he undertakes to protect. The invasion of the Assyrians probably had prevented the land from being sown that year. The next is supposed to have been the sabbatical year, but the Lord engaged that the produce of the land should be sufficient for their support during those two years. As the performance of this promise was to be after the destruction of Sennacherib's army, it was a sign to Hezekiah's faith, assuring him of that present deliverance, as an earnest of the Lord's future care of the kingdom of Judah. This the Lord would perform, not for their righteousness, but his own glory. May our hearts be as good ground, that his word may strike root therein, and bring forth fruit in our lives.
【왕하19:33 JFB】33. shall not come into this city—nor approach near enough to shoot an arrow, not even from the most powerful engine which throws missiles to the greatest distance, nor shall he occupy any part of the ground before the city by a fence, a mantelet, or covering for men employed in a siege, nor cast (raise) a bank (mound) of earth, overtopping the city walls, whence he may see and command the interior of the city. None of these, which were the principal modes of attack followed in ancient military art, should Sennacherib be permitted to adopt. Though the army under Rab-shakeh marched towards Jerusalem and encamped at a little distance with a view to blockade it, they delayed laying siege to it, probably waiting till the king, having taken Lachish and Libnah, should bring up his detachment, that with all the combined forces of Assyria they might invest the capital. So determined was this invader to conquer Judah and the neighboring countries (사10:7), that nothing but a divine interposition could have saved Jerusalem. It might be supposed that the powerful monarch who overran Palestine and carried away the tribes of Israel, would leave memorials of his deeds on sculptured slabs, or votive bulls. A long and minute account of this expedition is contained in the Annals of Sennacherib, a translation of which has recently been made into English, and, in his remarks upon it, Colonel Rawlinson says the Assyrian version confirms the most important features of the Scripture account. The Jewish and Assyrian narratives of the campaign are, indeed, on the whole, strikingly illustrative of each other [Outlines of Assyrian History].
【왕하19:35 JFB】왕하19:35, 36. An Angel Destroys the Assyrians.
35. in the morning … they were all dead corpses—It was the miraculous interposition of the Almighty that defended Jerusalem. As to the secondary agent employed in the destruction of the Assyrian army, it is most probable that it was effected by a hot south wind, the simoon, such as to this day often envelops and destroys whole caravans. This conjecture is supported by 왕하19:7 and 렘51:1. The destruction was during the night; the officers and soldiers, being in full security, were negligent; their discipline was relaxed; the camp guards were not alert, or perhaps they themselves were the first taken off, and those who slept, not wrapped up, imbibed the poison plentifully. If this had been an evening of dissolute mirth (no uncommon thing in a camp), their joy (perhaps for a victory), or "the first night of their attacking the city," says Josephus, became, by its effects, one means of their destruction [Calmet, Fragments].
【왕하19:35 MHCC】That night which followed the sending of this message to Hezekiah, the main body of their army was slain. See how weak the mightiest men are before Almighty God. Who ever hardened himself against Him and prospered? The king of Assyria's own sons became his murderers. Those whose children are undutiful, ought to consider whether they have not been so to their Father in heaven? This history exhibits a strong proof of the good of firm trust and confidence in God. He will afflict, but not forsake his people. It is well when our troubles drive us to our knees. But does it not reprove our unbelief? How unwilling are we to rest on the declaration of Jehovah! How desirous to know in what way he will save us! How impatient when relief is delayed! But we must wait for the fulfilling of his word. Lord, help our unbelief.
【왕하19:36 JFB】36. So Sennacherib king of Assyria … went and returned—the same way as he came (왕하19:33). The route is described (사10:28-32). The early chariot track near Beyrout is on the rocky edge of Lebanon, which is skirted by the ancient Lycus (Nahr-el Kelb). On the perpendicular face of the limestone rock, at different heights, are seen slabs with Assyrian inscriptions, which having been deciphered, are found to contain the name of Sennacherib. Thus, by the preservation of these tablets, the wrath of the Assyrian invaders is made to praise the Lord.
dwelt at Nineveh—This statement implies a considerable period of time, and his Annals carry on his history at least five years after his disastrous campaign at Jerusalem. No record of his catastrophe can be found, as the Assyrian practice was to record victories alone. The sculptures give only the sunny side of the picture.
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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.