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■ 요나 1장
1. 여호와의 말씀이 아밋대의 아들 요나에게 임하니라 이르시되
Now the word of the Lord came unto Jonah the son of Amittai , saying ,
2. 너는 일어나 저 큰 성읍 니느웨로 가서 그것을 쳐서 외치라 그 악독이 내 앞에 상달하였음이니라 하시니라
Arise , go to Nineveh , that great city , and cry against it; for their wickedness is come up before me.
3. 그러나 요나가 여호와의 낯을 피하려고 일어나 다시스로 도망하려 하여 욥바로 내려갔더니 마침 다시스로 가는 배를 만난지라 여호와의 낯을 피하여 함께 다시스로 가려고 선가를 주고 배에 올랐더라
But Jonah rose up to flee unto Tarshish from the presence of the Lord , and went down to Joppa ; and he found a ship going to Tarshish : so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of the Lord .
4. 여호와께서 대풍을 대작하여 배가 거의 깨어지게 된지라
But the Lord sent out a great wind into the sea , and there was a mighty tempest in the sea , so that the ship was like to be broken .
5. 사공이 두려워하여 각각 자기의 신을 부르고 또 배를 가볍게 하려고 그 가운데 물건을 바다에 던지니라 그러나 요나는 배 밑층에 내려가서 누워 깊이 잠이 든지라
Then the mariners were afraid , and cried every man unto his god , and cast forth the wares that were in the ship into the sea , to lighten it of them. But Jonah was gone down into the sides of the ship ; and he lay , and was fast asleep .
6. 선장이 나아가서 그에게 이르되 자는 자여 어찜이뇨 일어나서 네 하나님께 구하라 혹시 하나님이 우리를 생각하사 망하지 않게 하시리라 하니라
So the shipmaster came to him, and said unto him, What meanest thou, O sleeper ? arise , call upon thy God , if so be that God will think upon us, that we perish not.
7. 그들이 서로 이르되 자 우리가 제비를 뽑아 이 재앙이 누구로 인하여 우리에게 임하였나 알자 하고 곧 제비를 뽑으니 제비가 요나에게 당한지라
And they said every one to his fellow , Come , and let us cast lots , that we may know for whose cause this evil is upon us. So they cast lots , and the lot fell upon Jonah .
8. 무리가 그에게 이르되 청컨대 이 재앙이 무슨 연고로 우리에게 임하였는가 고하라 네 생업이 무엇이며 어디서 왔으며 고국이 어디며 어느 민족에 속하였느냐
Then said they unto him, Tell us, we pray thee, for whose cause this evil is upon us; What is thine occupation ? and whence comest thou? what is thy country ? and of what people art thou?
9. 그가 대답하되 나는 히브리 사람이요 바다와 육지를 지으신 하늘의 하나님 여호와를 경외하는 자로라 하고
And he said unto them, I am an Hebrew ; and I fear the Lord , the God of heaven , which hath made the sea and the dry land.
10. 자기가 여호와의 낯을 피함인 줄을 그들에게 고하였으므로 무리가 알고 심히 두려워하여 이르되 네가 어찌하여 이렇게 행하였느냐 하니라
Then were the men exceedingly afraid , and said unto him, Why hast thou done this? For the men knew that he fled from the presence of the Lord , because he had told them.
11. 바다가 점점 흉용한지라 무리가 그에게 이르되 우리가 너를 어떻게 하여야 바다가 우리를 위하여 잔잔하겠느냐
Then said they unto him, What shall we do unto thee, that the sea may be calm unto us? for the sea wrought , and was tempestuous .
12. 그가 대답하되 나를 들어 바다에 던지라 그리하면 바다가 너희를 위하여 잔잔하리라 너희가 이 큰 폭풍을 만난 것이 나의 연고인 줄을 내가 아노라 하니라
And he said unto them, Take me up , and cast me forth into the sea ; so shall the sea be calm unto you: for I know that for my sake this great tempest is upon you.
13. 그러나 그 사람들이 힘써 노를 저어 배를 육지에 돌리고자 하다가 바다가 그들을 향하여 점점 더 흉용하므로 능히 못한지라
Nevertheless the men rowed hard to bring it to the land ; but they could not: for the sea wrought , and was tempestuous against them.
14. 무리가 여호와께 부르짖어 가로되 여호와여 구하고 구하오니 이 사람의 생명 까닭에 우리를 멸망시키지 마옵소서 무죄한 피를 우리에게 돌리지 마옵소서 주 여호와께서는 주의 뜻대로 행하심이니이다 하고
Wherefore they cried unto the Lord , and said , We beseech thee , O Lord , we beseech thee, let us not perish for this man’s life , and lay not upon us innocent blood : for thou, O Lord , hast done as it pleased thee.
15. 요나를 들어 바다에 던지매 바다의 뛰노는 것이 곧 그친지라
So they took up Jonah , and cast him forth into the sea : and the sea ceased from her raging .
16. 그 사람들이 여호와를 크게 두려워하여 여호와께 제물을 드리고 서원을 하였더라
Then the men feared the Lord exceedingly , and offered a sacrifice unto the Lord , and made vows .
17. 여호와께서 이미 큰 물고기를 예비하사 요나를 삼키게 하셨으므로 요나가 삼 일 삼 야를 물고기 배에 있으니라
Now the Lord had prepared a great fish to swallow up Jonah . And Jonah was in the belly of the fish three days and three nights .
■ 주석 보기
【욘1:1 JFB】욘1:1-17. Jonah's Commission to Nineveh, Flight, Punishment, and Preservation by Miracle.
1. Jonah—meaning in Hebrew, "dove." Compare 창8:8, 9, where the dove in vain seeks rest after flying from Noah and the ark: so Jonah. Grotius not so well explains it, "one sprung from Greece" or Ionia, where there were prophets called Amythaonidæ.
Amittai—Hebrew for "truth," "truth-telling"; appropriate to a prophet.
【욘1:1 CWC】There is only one instance of Jonah's prophesying to his own people of Israel, 왕하14:25. There he made a prediction concerning the restoration of the coasts of Israel, which was fulfilled in the reign of Jeroboam II about 800 B. C, showing that he lived earlier than that date. Of his personal history nothing further is known than what is found in this book.
Chapter 1.
Nineveh (2) was the capital of Assyria, and the reason Jonah sought to avoid the divine command against it (3) arose from his patriotism. As a student of the earlier prophets he knew what was to befall his nation at the hands of Assyria, and he shrank from an errand which might result favorably to that people, and spare them to become the scourge of Israel. The contents of the rest of this chapter require no comment till the last verse, where it is interesting to note that it is not said that a whale swallowed Jonah, but "a great fish" which "the Lord had prepared."
Chapter 2.
Is self-explanatory, but it is interesting to observe Jonah's penitence under chastisement (2), the lively experiences he underwent (3-6), his hope and expectation even in the midst of them (4), his unshaken faith (5), the lessons he learned (8), and the effect of it all on his spiritual life (9). God could now afford to set him at liberty (10).
Is This Historic?
The question will not down, "Is this chapter historic?" The evidence for it is found: (1) In the way it is recorded, there being not the slightest intimation in the book itself, or anywhere in the Bible, that it is a parable. (2) In the evidence of tradition, the whole of the Jewish nation, practically, accepting it as historic. (3) The reasonableness of it (see the remarks under chapter 3. (4) The testimony of Christ in 마12:38, and parallel places. There are those who read these words of the Saviour in the light of the argument of which they form a part, and say that they allude only to what He knew to be a parable, or an allegory, but I am not of their number. Jesus would not have used such an illustration in such a connection, in my judgment, if it were not a historic fact. (5) The symbolic or prophetic character of the transaction (see the remarks under chapter 4.
Worshiping the Fish God.
Chapter 3.
To grasp the significance of the events in this chapter it is necessary to know that the Ninevites worshiped the fish God, Dagon, part human and part fish. They believed he came up out of the sea and founded their nation, and also that messengers came to them from the sea from time to time. If, therefore, God should send a preacher to them, what more likely than that He should bring His plan down to their level and send a real messenger from the sea? Doubtless great numbers saw Jonah cast up by the fish, and accompanied him to Nineveh as his witnesses and credentials.
There are two side arguments that corroborate the historicity of this event. In the first place, "Oannes" is the name of one of the latest incarnations of Dagon, but this name with "J" before it is the spelling for Jonah in the New Testament. In the second place, there was for centuries an Assyrian mound named "Yunas," a corrupted Assyrian form for Jonas, and it was this mound's name that first gave the suggestion to archaeologists tha tthe ancient city of Nineveh might be buried beneath it. Botta associated "Yunas" with Jonah, and the latter with Nineveh, and so pushed in his spade, and struck the walls of the city -- E. B. Helme, D.D.
The Moral Miracle.
But before leaving this chapter observe that the moral miracle was greater than the physical. The sparing of a nation of confessed sinners, simply on their repentance and their giving heed to the message of the prophet, was mote astounding than the prophet's preservation in the fish's belly (5-10)!
Chapter 4.
Especially the opening verse (1-3), corroborates the view that patriotism led Jonah to flee from his divinely-imposed duty. He could not bear to see his enemy spared.
From verse 5 we gather that he waited in the hope of seeing the destruction of the city; and yet how gracious God was to his narrow-minded and revengeful servant (6)!
Jonah a Type of Israel.
But we should not conclude this lesson without speaking of the dispensational significance of Jonah and his mission, which is a contribution to its historicity. To illustrate: (1) Jonah was called to a world mission, and so was Israel.
(2) Jonah at first refused compliance with the divine purpose and plan, and so did Israel.
(3) Jonah was punished by being cast into the sea, and so was Israel by being dispersed among the nations.
(4) Jonah was not lost, but rather especially preserved during this part of his experience, and Israel is not being assimilated by the nations, but being kept for God.
(5) Jonah repentant and cast out by the fish, is restored to life and action again, and Israel repentant and cast out by the nations shall be restored to her former national position.
(6) Jonah, obedient, goes upon his mission to Nineveh, and Israel, obedient, shall ultimately engage in her original mission to the world.
(7) Jonah is successful in that his message is acted upon to the salvation of Nineveh, so Israel shall be blessed in that she shall be used to the conversion of the whole world.
【욘1:1 MHCC】It is sad to think how much sin is committed in great cities. Their wickedness, as that of Nineveh, is a bold and open affront to God. Jonah must go at once to Nineveh, and there, on the spot, cry against the wickedness of it. Jonah would not go. Probably there are few among us who would not have tried to decline such a mission. Providence seemed to give him an opportunity to escape; we may be out of the way of duty, and yet may meet with a favourable gale. The ready way is not always the right way. See what the best of men are, when God leaves them to themselves; and what need we have, when the word of the Lord comes to us, to have the Spirit of the Lord to bring every thought within us into obedience.
【욘1:2 JFB】2. to Nineveh—east of the Tigris, opposite the modern Mosul. The only case of a prophet being sent to the heathen. Jonah, however, is sent to Nineveh, not solely for Nineveh's good, but also to shame Israel, by the fact of a heathen city repenting at the first preaching of a single stranger, Jonah, whereas God's people will not repent, though preached to by their many national prophets, late and early. Nineveh means "the residence of Ninus," that is, Nimrod. 창10:11, where the translation ought to be, "He (Nimrod) went forth into Assyria and builded Nineveh." Modern research into the cuneiform inscriptions confirms the Scripture account that Babylon was founded earlier than Nineveh, and that both cities were built by descendants of Ham, encroaching on the territory assigned to Shem (창10:5, 6, 8, 10, 25).
great city—four hundred eighty stadia in circumference, one hundred fifty in length, and ninety in breadth [Diodorus Siculus, 2.3]. Taken by Arbaces the Mede, in the reign of Sardanapalus, about the seventh year of Uzziah; and a second time by Nabopolassar of Babylon and Cyaxares the Mede in 625 B.C. See on 욘3:3.
cry—(사40:6; 58:1).
come up before me—(창4:10; 6:13; 18:21; 스9:6; 계18:5); that is, their wickedness is so great as to require My open interposition for punishment.
【욘1:3 JFB】3. flee—Jonah's motive for flight is hinted at in 욘4:2: fear that after venturing on such a dangerous commission to so powerful a heathen city, his prophetical threats should be set aside by God's "repenting of the evil," just as God had so long spared Israel notwithstanding so many provocations, and so he should seem a false prophet. Besides, he may have felt it beneath him to discharge a commission to a foreign idolatrous nation, whose destruction he desired rather than their repentance. This is the only case of a prophet, charged with a prophetical message, concealing it.
from the presence of the Lord—(Compare 창4:16). Jonah thought in fleeing from the land of Israel, where Jehovah was peculiarly present, that he should escape from Jehovah's prophecy-inspiring influence. He probably knew the truth stated in 시139:7-10, but virtually ignored it (compare 창3:8-10; 렘23:24).
went down—appropriate in going from land to the sea (시107:23).
Joppa—now Jaffa, in the region of Dan; a harbor as early as Solomon's time (대하2:16).
Tarshish—Tartessus in Spain; in the farthest west at the greatest distance from Nineveh in the east.
【욘1:4 JFB】4. sent out—literally, caused a wind to burst forth.Coverdale translates, "hurled a greate wynde into the see."
【욘1:4 MHCC】God sent a pursuer after Jonah, even a mighty tempest. Sin brings storms and tempests into the soul, into the family, into churches and nations; it is a disquieting, disturbing thing. Having called upon their gods for help, the sailors did what they could to help themselves. Oh that men would be thus wise for their souls, and would be willing to part with that wealth, pleasure, and honour, which they cannot keep without making shipwreck of faith and a good conscience, and ruining their souls for ever! Jonah was fast asleep. Sin is stupifying, and we are to take heed lest at any time our hearts are hardened by the deceitfulness of it. What do men mean by sleeping on in sin, when the word of God and the convictions of their own consciences, warn them to arise and call on the Lord, if they would escape everlasting misery? Should not we warn each other to awake, to arise, to call upon our God, if so be he will deliver us? The sailors concluded the storm was a messenger of Divine justice sent to some one in that ship. Whatever evil is upon us at any time, there is a cause for it; and each must pray, Lord, show me wherefore thou contendest with me. The lot fell upon Jonah. God has many ways of bringing to light hidden sins and sinners, and making manifest that folly which was thought to be hid from the eyes of all living.
【욘1:5 JFB】5. mariners were afraid—though used to storms; the danger therefore must have been extreme.
cried every man unto his god—The idols proved unable to save them, though each, according to Phœnician custom, called on his tutelary god. But Jehovah proved able: and the heathen sailors owned it in the end by sacrificing to Him (욘1:16).
into the sides—that is, the interior recesses (compare 삼상24:3; 사14:13, 15). Those conscious of guilt shrink from the presence of their fellow man into concealment.
fast asleep—Sleep is no necessary proof of innocence; it may be the fruit of carnal security and a seared conscience. How different was Jesus' sleep on the Sea of Galilee! (막4:37-39). Guilty Jonah's indifference to fear contrasts with the unoffending mariners' alarm. The original therefore is in the nominative absolute: "But as for Jonah, he," &c. Compare spiritually, 엡5:14.
【욘1:6 JFB】6. call upon thy God—The ancient heathen in dangers called on foreign gods, besides their national ones (compare 시107:28). Maurer translates the preceding clause, "What is the reason that thou sleepest?"
think upon us—for good (compare 창8:1; 출2:25; 3:7, 9; 시40:17).
【욘1:7 JFB】7. cast lots—God sometimes sanctioned this mode of deciding in difficult cases. Compare the similar instance of Achan, whose guilt involved Israel in suffering, until God revealed the offender, probably by the casting of lots (잠16:33; 행1:26). Primitive tradition and natural conscience led even the heathen to believe that one guilty man involves all his associates, though innocent, in punishment. So Cicero [The Nature of the Gods, 3.37] mentions that the mariners sailing with Diagoras, an atheist, attributed a storm that overtook them to his presence in the ship (compare Horace'sOdes, 3.2.26).
【욘1:8 JFB】8. The guilty individual being discovered is interrogated so as to make full confession with his own mouth. So in Achan's case (수7:19).
【욘1:8 MHCC】Jonah gave an account of his religion, for that was his business. We may hope that he told with sorrow and shame, justifying God, condemning himself, and explaining to the mariners what a great God Jehovah is. They said to him, Why hast thou done this? If thou fearest the God that made the sea and the dry land, why wast thou such a fool as to think thou couldst flee from his presence? If the professors of religion do wrong, they will hear it from those who make no such profession. When sin has raised a storm, and laid us under the tokens of God's displeasure, we must consider what is to be done to the sin that raised the storm. Jonah uses the language of true penitents, who desire that none but themselves may fare the worse for their sins and follies. Jonah sees this to be the punishment of his iniquity, he accepts it, and justifies God in it. When conscience is awakened, and a storm raised, nothing will turn it into a calm but parting with the sin that caused the disturbance. Parting with our money will not pacify the conscience, the Jonah must be thrown overboard.
【욘1:9 JFB】9. I am an Hebrew—He does not say "an Israelite." For this was the name used among themselves; "Hebrew," among foreigners (창40:15; 출3:18).
I fear the Lord—in profession: his practice belied his profession: his profession aggravated his guilt.
God … which … made the sea—appropriately expressed, as accounting for the tempest sent on the sea. The heathen had distinct gods for the "heaven," the "sea," and the "land." Jehovah is the one and only true God of all alike. Jonah at last is awakened by the violent remedy from his lethargy. Jonah was but the reflection of Israel's backsliding from God, and so must bear the righteous punishment. The guilt of the minister is the result of that of the people, as in Moses' case (신4:21). This is what makes Jonah a suitable type of Messiah, who bore the imputed sin of the people.
【욘1:10 JFB】10. "The men were exceedingly afraid," when made aware of the wrath of so powerful a God at the flight of Jonah.
Why hast thou done this?—If professors of religion do wrong, they will hear of it from those who make no such profession.
【욘1:11 JFB】11. What shall we do unto thee?—They ask this, as Jonah himself must best know how his God is to be appeased. "We would gladly save thee, if we can do so, and yet be saved ourselves" (욘1:13, 14).
【욘1:12 JFB】12. cast me … into the sea—Herein Jonah is a type of Messiah, the one man who offered Himself to die, in order to allay the stormy flood of God's wrath (compare 시69:1, 2, as to Messiah), which otherwise must have engulfed all other men. So Caiaphas by the Spirit declared it expedient that one man should die, and that the whole nation should not perish (요11:50). Jonah also herein is a specimen of true repentance, which leads the penitent to "accept the punishment of his iniquity" (레26:41, 43), and to be more indignant at his sin than at his suffering.
【욘1:13 JFB】13. they could not—(잠21:30). Wind and tide—God's displeasure and God's counsel—were against them.
【욘1:13 MHCC】The mariners rowed against wind and tide, the wind of God's displeasure, the tide of his counsel; but it is in vain to think of saving ourselves any other way than by destroying our sins. Even natural conscience cannot but dread blood-guiltiness. And when we are led by Providence God does what he pleases, and we ought to be satisfied, though it may not please us. Throwing Jonah into the sea put an end to the storm. God will not afflict for ever, He will only contend till we submit and turn from our sins. Surely these heathen mariners will rise up in judgment against many called Christians, who neither offer prayers when in distress, nor thanksgiving for signal deliverances. The Lord commands all creatures, and can make any of them serve his designs of mercy to his people. Let us see this salvation of the Lord, and admire his power, that he could thus save a drowning man, and his pity, that he would thus save one who was running from him, and had offended him. It was of the Lord's mercies that Jonah was not consumed. Jonah was alive in the fish three days and nights: to nature this was impossible, but to the God of nature all things are possible. Jonah, by this miraculous preservation, was made a type of Christ; as our blessed Lord himself declared, 마12:40.
【욘1:14 JFB】14. for this man's life—that is, for taking this man's life.
innocent blood—Do not punish us as Thou wouldst punish the shedders of innocent blood (compare 신21:8). In the case of the Antitype, Pontius Pilate washed his hands and confessed Christ's innocence, "I am innocent of the blood of this just person." But whereas Jonah the victim was guilty and the sailors innocent, Christ our sacrificial victim was innocent and Pontius Pilate and nil of us men were guilty. But by imputation of our guilt to Him and His righteousness to us, the spotless Antitype exactly corresponds to the guilty type.
thou … Lord, hast done as it pleased thee—That Jonah has embarked in this ship, that a tempest has arisen, that he has been detected by casting of lots, that he has passed sentence on himself, is all Thy doing. We reluctantly put him to death, but it is Thy pleasure it should be so.
【욘1:15 JFB】15. sea ceased … raging—so at Jesus' word (Lu 8:24). God spares the prayerful penitent, a truth illustrated now in the case of the sailors, presently in that of Jonah, and thirdly, in that of Nineveh.
【욘1:16 JFB】16. offered a sacrifice—They offered some sacrifice of thanksgiving at once, and vowed more when they should land. Glassius thinks it means only, "They promised to offer a sacrifice."
※ 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.