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■ 창세기 34장
1. 레아가 야곱에게 낳은 딸 디나가 그 땅 여자를 보러 나갔더니
And Dinah the daughter of Leah , which she bare unto Jacob , went out to see the daughters of the land .
2. 히위 족속 중 하몰의 아들 그 땅 추장 세겜이 그를 보고 끌어들여 강간하여 욕되게 하고
And when Shechem the son of Hamor the Hivite , prince of the country , saw her, he took her, and lay with her, and defiled her .
3. 그 마음이 깊이 야곱의 딸 디나에게 연련하며 그 소녀를 사랑하여 그의 마음을 말로 위로하고
And his soul clave unto Dinah the daughter of Jacob , and he loved the damsel , and spake kindly unto the damsel .
4. 그 아비 하몰에게 청하여 가로되 이 소녀를 내 아내로 얻게 하여주소서 하였더라
And Shechem spake unto his father Hamor , saying , Get me this damsel to wife .
5. 야곱이 그 딸 디나를 그가 더럽혔다 함을 들었으나 자기 아들들이 들에서 목축하므로 그들의 돌아오기까지 잠잠하였고
And Jacob heard that he had defiled Dinah his daughter : now his sons were with his cattle in the field : and Jacob held his peace until they were come .
6. 세겜의 아비 하몰은 야곱에게 말하러 왔으며
And Hamor the father of Shechem went out unto Jacob to commune with him.
7. 야곱의 아들들은 들에서 이를 듣고 돌아와서 사람 사람이 근심하고 심히 노하였으니 이는 세겜이 야곱의 딸을 강간하여 이스라엘에게 부끄러운 일 곧 행치 못할 일을 행하였음이더라
And the sons of Jacob came out of the field when they heard it: and the men were grieved , and they were very wroth , because he had wrought folly in Israel in lying with Jacob’s daughter ; which thing ought not to be done .
8. 하몰이 그들에게 이르되 내 아들 세겜이 마음으로 너희 딸을 연련하여 하니 원컨대 그를 세겜에게 주어 아내를 삼게 하라
And Hamor communed with them, saying , The soul of my son Shechem longeth for your daughter : I pray you give her him to wife .
9. 너희가 우리와 통혼하여 너희 딸을 우리에게 주며 우리 딸을 너희가 취하고
And make ye marriages with us, and give your daughters unto us, and take our daughters unto you.
10. 너희가 우리와 함께 거하되 땅이 너희 앞에 있으니 여기 머물러 매매하며 여기서 기업을 얻으라 하고
And ye shall dwell with us: and the land shall be before you ; dwell and trade ye therein, and get you possessions therein.
11. 세겜도 디나의 아비와 남형들에게 이르되 나로 너희에게 은혜를 입게 하라 너희가 내게 청구하는 것은 내가 수응하리니
And Shechem said unto her father and unto her brethren , Let me find grace in your eyes , and what ye shall say unto me I will give .
12. 이 소녀만 내게 주어 아내가 되게 하라 아무리 큰 빙물과 예물을 청구할지라도 너희가 내게 말한 대로 수응하리라
Ask me never so much dowry and gift , and I will give according as ye shall say unto me: but give me the damsel to wife .
13. 야곱의 아들들이 세겜과 그 아비 하몰에게 속여 대답하였으니 이는 세겜이 그 누이 디나를 더럽혔음이라
And the sons of Jacob answered Shechem and Hamor his father deceitfully , and said , because he had defiled Dinah their sister :
14. 야곱의 아들들이 그들에게 말하되 우리는 그리하지 못하겠노라 할례 받지 아니한 사람에게 우리 누이를 줄 수 없노니 이는 우리의 수욕이 됨이니라
And they said unto them, We cannot do this thing , to give our sister to one that is uncircumcised ; for that were a reproach unto us:
15. 그런즉 이같이 하면 너희에게 허락하리라 만일 너희 중 남자가 다 할례를 받고 우리 같이 되면
But in this will we consent unto you: If ye will be as we be, that every male of you be circumcised ;
16. 우리 딸을 너희에게 주며 너희 딸을 우리가 취하며 너희가 함께 거하여 한 민족이 되려니와
Then will we give our daughters unto you, and we will take your daughters to us, and we will dwell with you, and we will become one people .
17. 너희가 만일 우리를 듣지 아니하고 할례를 받지 아니하면 우리는 곧 우리 딸을 데리고 가리라
But if ye will not hearken unto us, to be circumcised ; then will we take our daughter , and we will be gone .
18. 그들의 말을 하몰과 그 아들 세겜이 좋게 여기므로
And their words pleased Hamor , and Shechem Hamor’s son .
19. 이 소년이 그 일 행하기를 지체치 아니하였으니 그가 야곱의 딸을 사랑함이며 그는 그 아비 집에 가장 존귀함일러라
And the young man deferred not to do the thing , because he had delight in Jacob’s daughter : and he was more honourable than all the house of his father .
20. 하몰과 그 아들 세겜이 성문에 이르러 그 고을 사람에게 말하여 가로되
And Hamor and Shechem his son came unto the gate of their city , and communed with the men of their city , saying ,
21. 이 사람들은 우리와 친목하고 이 땅은 넓어 그들을 용납할만하니 그들로 여기서 거주하며 매매하게 하고 우리가 그들의 딸들을 아내로 취하고 우리 딸들도 그들에게 주자
These men are peaceable with us; therefore let them dwell in the land , and trade therein; for the land , behold, it is large enough for them ; let us take their daughters to us for wives , and let us give them our daughters .
22. 그러나 우리 중에 모든 남자가 그들의 할례를 받음 같이 할례를 받아야 그 사람들이 우리와 함께 거하여 한 민족 되기를 허락할 것이라
Only herein will the men consent unto us for to dwell with us, to be one people , if every male among us be circumcised , as they are circumcised .
23. 그리하면 그들의 생축과 재산과 그 모든 짐승이 우리의 소유가 되지 않겠느냐 다만 그 말대로 하자 그리하면 그들이 우리와 함께 거하리라
Shall not their cattle and their substance and every beast of theirs be ours? only let us consent unto them, and they will dwell with us.
24. 성문으로 출입하는 모든 자가 하몰과 그 아들 세겜의 말을 듣고 성문으로 출입하는 그 모든 남자가 할례를 받으니라
And unto Hamor and unto Shechem his son hearkened all that went out of the gate of his city ; and every male was circumcised , all that went out of the gate of his city .
25. 제삼일에 미쳐 그들이 고통할 때에 야곱의 두 아들 디나의 오라비 시므온과 레위가 각기 칼을 가지고 가서 부지 중에 성을 엄습하여 그 모든 남자를 죽이고
And it came to pass on the third day , when they were sore , that two of the sons of Jacob , Simeon and Levi , Dinah’s brethren , took each man his sword , and came upon the city boldly , and slew all the males .
26. 칼로 하몰과 그 아들 세겜을 죽이고 디나를 세겜의 집에서 데려 오고
And they slew Hamor and Shechem his son with the edge of the sword , and took Dinah out of Shechem’s house , and went out .
27. 야곱의 여러 아들이 그 시체있는 성으로 가서 노략하였으니 이는 그들이 그 누이를 더럽힌 연고라
The sons of Jacob came upon the slain , and spoiled the city , because they had defiled their sister .
28. 그들이 양과 소와 나귀와 그 성에 있는 것과 들에 있는 것과
They took their sheep , and their oxen , and their asses , and that which was in the city , and that which was in the field ,
29. 그 모든 재물을 빼앗으며 그 자녀와 아내들을 사로잡고 집 속의 물건을 다 노략한지라
And all their wealth , and all their little ones , and their wives took they captive , and spoiled even all that was in the house .
30. 야곱이 시므온과 레위에게 이르되 너희가 내게 화를 끼쳐 나로 이 땅 사람 곧 가나안 족속과 브리스 족속에게 냄새를 내게 하였도다 나는 수가 적은즉 그들이 모여 나를 치고 나를 죽이리니 그리하면 나와 내 집이 멸망하리라
And Jacob said to Simeon and Levi , Ye have troubled me to make me to stink among the inhabitants of the land , among the Canaanites and the Perizzites : and I being few in number , they shall gather themselves together against me, and slay me ; and I shall be destroyed , I and my house .
31. 그들이 가로되 그가 우리 누이를 창녀 같이 대우함이 가하니이까
And they said , Should he deal with our sister as with an harlot ?
■ 주석 보기
【창34:1 JFB】창34:1-31. The Dishonor of Dinah.
1-4. Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to Josephus, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
【창34:1 CWC】[JACOB AT THE HOMESTEAD -- MEMOIRS OF ESAU]
1. The Wickedness of Jacob's Sons, 34.
In the last lesson Jacob's altar at Shechem proclaims God to be his God, but (as another says) it is evident he has not gotten the power of this name for he is walking in his own ways still, as his house at Succoth and his purchase at Shechem testify. So new sorrow and discipline must come.
Dinah represents the young women of today who want to see the world and have their fling. Her conduct was indiscreet, to say the least, and dearly did all concerned pay the consequences. One can feel only utter condemnation for the beastliness of Shechem, and yet the reparation he and his father offered to make was honorable (3-12), and dignifies them in comparison with Jacob's sons and many modern offenders of high repute.
No justification can be found for the criminality of Jacob's sons (18-29). That Jacob appreciated its enormity, not only his fear (30) but also his later loathing of it and his curse upon its instigators (49:5-7), show.
In our indignation we ask why did not God destroy these sons of Jacob instead of continuing His interest in them and even prospering them? In reply, remember that He did this not for their sake but for the world's sake, our sake. His plan of redemption for the world involved the preservation of Israel, and to have destroyed them would have been to destroy the root of the tree whose leaves ultimately would be for the healing of the nation. It is this that explains God's patience in later periods of Israel's history, and indeed His dealings with us; for His own name's sake He does many things, or refrains from doing them.
2. The Later Journeys of Jacob, 35.
God comes to Jacob's relief in directing him to what place? What marks this as a time of religious crisis in his family (2-4)? If he had forgotten God's house in building his own, God now leads him to a higher plane where he sees his obligation to build God's house first. What was done with all their emblems of idolatry? In what way does God put Jacob's fear upon his enemies (5)?
How further is God's goodness shown to Jacob (9)? What assurance is renewed to him (10)? What are the Hebrew words for "God Almighty," and their meaning (see Lesson 10)? What relation do you perceive between this name and the promise which follows? In what way does God transfer the original blessing to Jacob (11)? how does the language (v. 13) show that we have here another theophany?
Jacob seems to be gradually approaching the old homestead. What place is now reached, and what later name is given it (16-19)? What domestic events occurred here? It is interesting to note that the pillar erected to Rachel was in existence at the time of Moses, three hundred years later, according to the testimony of v. 20. It is mentioned again four hundred years afterward in 삼상10:2. "The Mohammedans still mark the site with a monument of solid masonry."
What interesting circumstance is mentioned in v. 27? How does v. 29 testify to the reconciliation of Jacob and Esau? In coming to the end of Isaac's life it is worth while to note that his blessing, unlike Jacob's, was uniform and unbroken, doubtless the recompense of the obedience with which his life began. Note also how God preserved him in life so that he did not give up his place as a witness of God's truth in the earth until Jacob, the son of promise, had returned and was made ready to fill that place. Attention had better be called as well to the phrase, "was gathered unto his people" (29), which was used of Abraham (25:7), and points to a belief even in those early days of a continued existence of men after death.
3. The Memoirs of Esau, 36.
We can spare but a paragraph or two for this chapter, which is inserted doubtless because of the natural relations between Jacob and Esau, and the subsequent relations of their respective descendants.
It is noticeable that the author takes pains to identify Esau with Edom, mentioning the fact a number of times. In the second place, we see from the origin of Esau's wives that "Canaanites" includes the Hittites, Hivites and Horites. In the third place, we should not be misled by the word "dukes." which simply means "chiefs," or heads of families or clans. In the fourth place, the reference to Esau's dwelling in Mount Seir (6-8) seems to refer to a second departure into that country after the return of Jacob and the death of Isaac. Finally, the reference in v. 31 to the "kings that reigned in the land of Edom before there reigned any king over the children of Israel" seems to point to a later author than Moses, since there were no kings in Israel until hundreds of years after his death. The entire paragraph with a few variations is found again in 대상1:43-50, and some have thought that it was taken from thence and added to this chapter.
【창34:1 MHCC】Young persons, especially females, are never so safe and well off as under the care of pious parents. Their own ignorance, and the flattery and artifices of designing, wicked people, who are ever laying snares for them, expose them to great danger. They are their own enemies if they desire to go abroad, especially alone, among strangers to true religion. Those parents are very wrong who do not hinder their children from needlessly exposing themselves to danger. Indulged children, like Dinah, often become a grief and shame to their families. Her pretence was, to see the daughters of the land, to see how they dressed, and how they danced, and what was fashionable among them; she went to see, yet that was not all, she went to be seen too. She went to get acquaintance with the Canaanites, and to learn their ways. See what came of Dinah's gadding. The beginning of sin is as the letting forth of water. How great a matter does a little fire kindle! We should carefully avoid all occasions of sin and approaches to it.
【창34:5 JFB】5. Jacob held his peace—Jacob, as a father and a good man, must have been deeply distressed. But he could do little. In the case of a family by different wives, it is not the father, but the full brothers, on whom the protection of the daughters devolves—they are the guardians of a sister's welfare and the avengers of her wrongs. It was for this reason that Simeon and Levi, the two brothers of Dinah by Leah [창34:25], appear the chief actors in this episode; and though the two fathers would have probably brought about an amicable arrangement of the affair, the hasty arrival of these enraged brothers introduced a new element into the negotiations.
【창34:6 JFB】6. Hamor—that is, "ass"; and it is a striking proof of the very different ideas which, in the East, are associated with that animal, which there appears sprightly, well proportioned, and of great activity. This chief is called Emmor (행7:16).
【창34:7 JFB】7. the men were grieved, and … very wroth—Good men in such a case could not but grieve; but it would have been well if their anger had been less, or that they had known the precept "let not the sun go down upon your wrath" [엡4:26]. No injury can justify revenge (신32:35; 롬12:9); but Jacob's sons planned a scheme of revenge in the most deceitful manner.
【창34:8 JFB】8-10. Hamor communed with them—The prince and his son seem at first sight to have acted honestly, and our feelings are enlisted on their side. They betray no jealousy of the powerful shepherds; on the contrary, they show every desire to establish friendly intercourse. But their conduct was unjustifiable in neither expressing regret nor restoring Dinah to her family; and this great error was the true cause of the negotiations ending in so unhappy a manner.
【창34:11 JFB】11. Shechem said unto her father … and brethren—The consideration of the proposal for marriage belonged to Jacob, and he certainly showed great weakness in yielding so much to the fiery impetuosity of his sons. The sequel shows the unhappy consequences of that concession.
【창34:12 JFB】12. Ask me never so much dowry and gift—The gift refers to the presents made at betrothal, both to the bride elect and her relations (compare 창24:53), the dowry to a suitable settlement upon her.
【창34:13 JFB】13. The sons of Jacob answered—The honor of their family consisted in having the sign of the covenant. Circumcision was the external rite by which persons were admitted members of the ancient Church. But that outward rite could not make the Shechemites true Israelites; and yet it does not appear that Jacob's sons required anything more. Nothing is said of their teaching the people to worship the true God, but only of their insisting on their being circumcised; and it is evident that they did not seek to convert Shechem, but only made a show of religion—a cloak to cover their diabolical design. Hypocrisy and deceit, in all cases vicious, are infinitely more so when accompanied with a show of religion; and here the sons of Jacob, under the pretense of conscientious scruples, conceal a scheme of treachery as cruel and diabolical as was, perhaps, ever perpetrated.
【창34:20 JFB】20. Hamor and Shechem … came unto the gate of their city—That was the place where every public communication was made; and in the ready obsequious submission of the people to this measure we see an evidence either of the extraordinary affection for the governing family, or of the abject despotism of the East, where the will of a chief is an absolute command.
【창34:20 MHCC】The Shechemites submitted to the sacred rite, only to serve a turn, to please their prince, and to enrich themselves, and it was just with God to bring punishment upon them. As nothing secures us better than true religion, so nothing exposes us more than religion only pretended to. But Simeon and Levi were most unrighteous. Those who act wickedly, under the pretext of religion, are the worst enemies of the truth, and harden the hearts of many to destruction. The crimes of others form no excuse for us. Alas! how one sin leads on to another, and, like flames of fire, spread desolation in every direction! Foolish pleasures lead to seduction; seduction produces wrath; wrath thirsts for revenge; the thirst of revenge has recourse to treachery; treachery issues in murder; and murder is followed by other lawless actions. Were we to trace the history of unlawful commerce between the sexes, we should find it, more than any other sin, ending in blood.
【창34:30 JFB】30. Jacob said … Ye have troubled me—This atrocious outrage perpetrated on the defenseless citizens and their families made the cup of Jacob's affliction overflow. We may wonder that, in speaking of it to his sons, he did not represent it as a heinous sin, an atrocious violation of the laws of God and man, but dwelt solely on the present consequences. It was probably because that was the only view likely to rouse the cold-blooded apathy, the hardened consciences of those ruffian sons. Nothing but the restraining power of God saved him and his family from the united vengeance of the people (compare 창35:5). All his sons had not been engaged in the massacre. Joseph was a boy, Benjamin not yet born, and the other eight not concerned in it. Simeon and Levi alone, with their retainers, had been the guilty actors in the bloody tragedy. But the Canaanites would not be discriminating in their vengeance; and if all the Shechemites were put to death for the offense of their chief's son, what wonder if the natives should extend their hatred to all the family of Jacob; and who probably equalled, in number, the inhabitants of that village.
※ 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.