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■ 창세기 35장
1. 하나님이 야곱에게 이르시되 일어나 벧엘로 올라가서 거기 거하며 네가 네 형 에서의 낯을 피하여 도망하던 때에 네게 나타났던 하나님께 거기서 단을 쌓으라 하신지라
And God said unto Jacob , Arise , go up to Beth–el , and dwell there: and make there an altar unto God , that appeared unto thee when thou fleddest from the face of Esau thy brother .
2. 야곱이 이에 자기 집 사람과 자기와 함께 한 모든 자에게 이르되 너희 중의 이방 신상을 버리고 자신을 정결케 하고 의복을 바꾸라
Then Jacob said unto his household , and to all that were with him, Put away the strange gods that are among you , and be clean , and change your garments :
3. 우리가 일어나 벧엘로 올라가자 나의 환난날에 내게 응답하시며 나의 가는 길에서 나와 함께 하신 하나님께 내가 거기서 단을 쌓으려 하노라 하매
And let us arise , and go up to Beth–el ; and I will make there an altar unto God , who answered me in the day of my distress , and was with me in the way which I went .
4. 그들이 자기 손에 있는 모든 이방 신상과 자기 귀에 있는 고리를 야곱에게 주는지라 야곱이 그것들을 세겜 근처 상수리나무 아래 묻고
And they gave unto Jacob all the strange gods which were in their hand , and all their earrings which were in their ears ; and Jacob hid them under the oak which was by Shechem .
5. 그들이 발행하였으나 하나님이 그 사면 고을들로 크게 두려워하게 하신고로 야곱의 아들들을 추격하는 자가 없었더라
And they journeyed : and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob .
6. 야곱과 그와 함께한 모든 사람이 가나안 땅 루스 곧 벧엘에 이르고
So Jacob came to Luz , which is in the land of Canaan , that is, Beth–el , he and all the people that were with him.
7. 그가 거기서 단을 쌓고 그곳을 엘벧엘이라 불렀으니 이는 그 형의 낯을 피할 때에 하나님이 그에게 거기서 나타나셨음이더라
And he built there an altar , and called the place El–beth–el : because there God appeared unto him, when he fled from the face of his brother .
8. 리브가의 유모 드보라가 죽으매 그를 벧엘 아래 상수리나무 밑에 장사하고 그 나무 이름을 알론바굿이라 불렀더라
But Deborah Rebekah’s nurse died , and she was buried beneath Beth–el under an oak : and the name of it was called Allon–bachuth .
9. 야곱이 밧단아람에서 돌아오매 하나님이 다시 야곱에게 나타나사 그에게 복을 주시고
And God appeared unto Jacob again, when he came out of Padan–aram , and blessed him.
10. 그에게 이르시되 네 이름이 야곱이다마는 네 이름을 다시는 야곱이라 부르지 않겠고 이스라엘이 네 이름이 되리라 하시고 그가 그의 이름을 이스라엘이라 부르시고
And God said unto him, Thy name is Jacob : thy name shall not be called any more Jacob , but Israel shall be thy name : and he called his name Israel .
11. 그에게 이르시되 나는 전능한 하나님이니라 생육하며 번성하라 국민과 많은 국민이 네게서 나고 왕들이 네 허리에서 나오리라
And God said unto him, I am God Almighty : be fruitful and multiply ; a nation and a company of nations shall be of thee, and kings shall come out of thy loins ;
12. 내가 아브라함과 이삭에게 준 땅을 네게 주고 내가 네 후손에게도 그 땅을 주리라 하시고
And the land which I gave Abraham and Isaac , to thee I will give it , and to thy seed after thee will I give the land .
13. 하나님이 그와 말씀하시던 곳에서 그를 떠나 올라 가시는지라
And God went up from him in the place where he talked with him.
14. 야곱이 하나님의 자기와 말씀하시던 곳에 기둥 곧 돌 기둥을 세우고 그 위에 전제물을 붓고 또 그 위에 기름을 붓고
And Jacob set up a pillar in the place where he talked with him, even a pillar of stone : and he poured a drink offering thereon, and he poured oil thereon.
15. 하나님이 자기와 말씀하시던 곳의 이름을 벧엘이라 불렀더라
And Jacob called the name of the place where God spake with him, Beth–el .
16. 그들이 벧엘에서 발행하여 에브랏에 이르기까지 얼마 길을 격한 곳에서 라헬이 임신하여 심히 신고하더니
And they journeyed from Beth–el ; and there was but a little way to come to Ephrath : and Rachel travailed , and she had hard labour .
17. 그가 난산할 즈음에 산파가 그에게 이르되 두려워말라 지금 그대가 또 득남하느니라 하매
And it came to pass, when she was in hard labour , that the midwife said unto her, Fear not; thou shalt have this son also.
18. 그가 죽기에 임하여 그 혼이 떠나려할 때에 아들의 이름은 베노니라 불렀으나 그 아비가 그를 베냐민이라 불렀더라
And it came to pass, as her soul was in departing , (for she died ) that she called his name Ben–oni : but his father called him Benjamin .
19. 라헬이 죽으매 에브랏 곧 베들레헴 길에 장사되었고
And Rachel died , and was buried in the way to Ephrath , which is Beth–lehem .
20. 야곱이 라헬의 묘에 비를 세웠더니 지금까지 라헬의 묘비라 일컫더라
And Jacob set a pillar upon her grave : that is the pillar of Rachel’s grave unto this day .
21. 이스라엘이 다시 발행하여 에델 망대를 지나 장막을 쳤더라
And Israel journeyed , and spread his tent beyond the tower of Edar .
22. 이스라엘이 그 땅에 유할 때에 르우벤이 가서 그 서모 빌하와 통간하매 이스라엘이 이를 들었더라 야곱의 아들은 열둘이라
And it came to pass, when Israel dwelt in that land , that Reuben went and lay with Bilhah his father’s concubine : and Israel heard it. Now the sons of Jacob were twelve :
23. 레아의 소생은 야곱의 장자 르우벤과 그 다음 시므온과 레위와 유다와 잇사갈과 스불론이요
The sons of Leah ; Reuben , Jacob’s firstborn , and Simeon , and Levi , and Judah , and Issachar , and Zebulun :
24. 라헬의 소생은 요셉과 베냐민이며
The sons of Rachel ; Joseph , and Benjamin :
25. 라헬의 여종 빌하의 소생은 단과 납달리요
And the sons of Bilhah , Rachel’s handmaid ; Dan , and Naphtali :
26. 레아의 여종 실바의 소생은 갓과 아셀이니 이들은 야곱의 아들들이요 밧단아람에서 그에게 낳은 자더라
And the sons of Zilpah , Leah’s handmaid ; Gad , and Asher : these are the sons of Jacob , which were born to him in Padan–aram .
27. 야곱이 기럇아르바의 마므레로 가서 그 아비 이삭에게 이르렀으니 기럇아르바는 곧 아브라함과 이삭의 우거하던 헤브론이더라
And Jacob came unto Isaac his father unto Mamre , unto the city of Arbah , which is Hebron , where Abraham and Isaac sojourned .
28. 이삭의 나이 일백팔십 세라
And the days of Isaac were an hundred and fourscore years .
29. 이삭이 나이 많고 늙어 기운이 진하매 죽어 자기 열조에게로 돌아가니 그 아들 에서와 야곱이 그를 장사하였더라
And Isaac gave up the ghost , and died , and was gathered unto his people , being old and full of days : and his sons Esau and Jacob buried him.
■ 주석 보기
【창35:1 JFB】창35:1-15. Removal to Bethel.
1. God said unto Jacob, Arise, &c.—This command was given seasonably in point of time and tenderly in respect of language. The disgraceful and perilous events that had recently taken place in the patriarch's family must have produced in him a strong desire to remove without delay from the vicinity of Shechem. Borne down by an overwhelming sense of the criminality of his two sons—of the offense they had given to God and the dishonor they had brought on the true faith; distracted, too, with anxiety about the probable consequences which their outrage might bring upon himself and family, should the Canaanite people combine to extirpate such a band of robbers and murderers; he must have felt this call as affording a great relief to his afflicted feelings. At the same time it conveyed a tender rebuke.
go up to Beth-el—Beth-el was about thirty miles south of Shechem and was an ascent from a low to a highland country. There, he would not only be released from the painful associations of the latter place but be established on a spot that would revive the most delightful and sublime recollections. The pleasure of revisiting it, however, was not altogether unalloyed.
make there an altar unto God, that appeared—It too frequently happens that early impressions are effaced through lapse of time, that promises made in seasons of distress, are forgotten; or, if remembered on the return of health and prosperity, there is not the same alacrity and sense of obligation felt to fulfil them. Jacob was lying under that charge. He had fallen into spiritual indolence. It was now eight or ten years since his return to Canaan. He had effected a comfortable settlement and had acknowledged the divine mercies, by which that return and settlement had been signally distinguished (compare 창33:19). But for some unrecorded reason, his early vow at Beth-el [창28:20-22], in a great crisis of his life, remained unperformed. The Lord appeared now to remind him of his neglected duty, in terms, however, so mild, as awakened less the memory of his fault, than of the kindness of his heavenly Guardian; and how much Jacob felt the touching nature of the appeal to that memorable scene at Beth-el, appears in the immediate preparations he made to arise and go up thither (시66:13).
【창35:1 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.
【창35:1 MHCC】Beth-el was forgotten. But as many as God loves, he will remind of neglected duties, one way or other, by conscience or by providences. When we have vowed a vow to God, it is best not to defer the payment of it; yet better late than never. Jacob commanded his household to prepare, not only for the journey and removal, but for religious services. Masters of families should use their authority to keep up religion in their families, 수24:15. They must put away strange gods. In families where there is a face of religion, and an altar to God, yet many times there is much amiss, and more strange gods than one would suppose. They must be clean, and change their garments. These were but outward ceremonies, signifying the purifying and change of the heart. What are clean clothes, and new clothes, without a clean heart, and a new heart? If Jacob had called for these idols sooner, they had parted with them sooner. Sometimes attempts for reformation succeed better than we could have thought. Jacob buried their images. We must be wholly separated from our sins, as we are from those that are dead and buried out of sight. He removed from Shechem to Beth-el. Though the Canaanites were very angry against the sons of Jacob for their barbarous usage of the Shechemites, yet they were so kept back by Divine power, that they could not take the opportunity now offered to avenge them. The way of duty is the way of safety. When we are about God's work, we are under special protection; God is with us, while we are with him; and if He be for us, who can be against us? God governs the world more by secret terrors on men's minds than we are aware of.
【창35:2 JFB】2. Then Jacob said unto his household … Put away the strange gods that are among you—Hebrew, "gods of the stranger," of foreign nations. Jacob had brought, in his service, a number of Mesopotamian retainers, who were addicted to superstitious practices; and there is some reason to fear that the same high testimony as to the religious superintendence of his household could not have been borne of him as was done of Abraham (창18:19). He might have been too negligent hitherto in winking at these evils in his servants; or, perhaps, it was not till his arrival in Canaan, that he had learnt, for the first time, that one nearer and dearer to him was secretly infected with the same corruption (창31:34). Be that as it may, he resolved on an immediate and thorough reformation of his household; and in commanding them to put away the strange gods, he added,
be clean, and change your garments—as if some defilement, from contact with idolatry, should still remain about them. In the law of Moses, many ceremonial purifications were ordained and observed by persons who had contracted certain defilements, and without the observance of which, they were reckoned unclean and unfit to join in the social worship of God. These bodily purifications were purely figurative; and as sacrifices were offered before the law, so also were external purifications, as appears from the words of Jacob; hence it would seem that types and symbols were used from the fall of man, representing and teaching the two great doctrines of revealed truth—namely, the atonement of Christ and the sanctification of our nature.
【창35:4 JFB】4. they gave unto Jacob all the strange gods … and earrings—Strange gods, the "seraphim" (compare 창31:30), as well, perhaps, as other idols acquired among the Shechemite spoil—earrings of various forms, sizes, and materials, which are universally worn in the East, and, then as now, connected with incantation and idolatry (compare 호2:13). The decided tone which Jacob now assumed was the probable cause of the alacrity with which those favorite objects of superstition were surrendered.
Jacob hid them under the oak—or terebinth—a towering tree, which, like all others of the kind, was a striking object in the scenery of Palestine; and beneath which, at Shechem, the patriarch had pitched his tent. He hid the images and amulets, delivered to him by his Mesopotamian dependents, at the root of this tree. The oak being deemed a consecrated tree, to bury them at its root was to deposit them in a place where no bold hand would venture to disturb the ground; and hence it was called from this circumstance—"the plain of Meonenim"—that is, "the oak of enchantments" (유9:37); and from the great stone which Joshua set up—"the oak of the pillar" (유9:6).
【창35:5 JFB】5. the terror of God was upon the cities—There was every reason to apprehend that a storm of indignation would burst from all quarters upon Jacob's family, and that the Canaanite tribes would have formed one united plan of revenge. But a supernatural panic seized them; and thus, for the sake of the "heir of the promise," the protecting shield of Providence was specially held over his family.
【창35:6 JFB】6. So Jacob came to Luz … that is, Beth-el—It is probable that this place was unoccupied ground when Jacob first went to it; and that after that period [Calvin], the Canaanites built a town, to which they gave the name of Luz [창28:19], from the profusion of almond trees that grew around. The name of Beth-el, which would, of course, be confined to Jacob and his family, did not supersede the original one, till long after. It is now identified with the modern Beitin and lies on the western slope of the mountain on which Abraham built his altar (창12:8).
【창35:6 MHCC】The comfort the saints have in holy ordinances, is not so much from Beth-el, the house of God, as from El-beth-el, the God of the house. The ordinances are empty things, if we do not meet with God in them. There Jacob buried Deborah, Rebekah's nurse. She died much lamented. Old servants in a family, that have in their time been faithful and useful, ought to be respected. God appeared to Jacob. He renewed the covenant with him. I am God Almighty, God all-sufficient, able to make good the promise in due time, and to support thee and provide for thee in the mean time. Two things are promised; that he should be the father of a great nation, and that he should be the master of a good land. These two promises had a spiritual signification, which Jacob had some notion of, though not so clear and distinct as we now have. Christ is the promised Seed, and heaven is the promised land; the former is the foundation, and the latter the top-stone, of all God's favours.
【창35:7 JFB】7. El-Beth-el—that is, "the God of Beth-el."
【창35:8 JFB】8. Deborah, Rebekah's nurse, died—This event seems to have taken place before the solemnities were commenced. Deborah (Hebrew, a "bee"), supposing her to have been fifty years on coming to Canaan, had attained the great age of a hundred eighty. When she was removed from Isaac's household to Jacob's, is unknown. But it probably was on his return from Mesopotamia; and she would have been of invaluable service to his young family. Old nurses, like her, were not only honored, but loved as mothers; and, accordingly, her death was the occasion of great lamentation. She was buried under the oak—hence called "the terebinth of tears" (compare 왕상13:14). God was pleased to make a new appearance to him after the solemn rites of devotion were over. By this manifestation of His presence, God testified His acceptance of Jacob's sacrifice and renewed the promise of the blessings guaranteed to Abraham and Isaac [창35:11, 12]; and the patriarch observed the ceremony with which he had formerly consecrated the place, comprising a sacramental cup, along with the oil that he poured on the pillar, and reimposing the memorable name [창35:14]. The whole scene was in accordance with the character of the patriarchal dispensation, in which the great truths of religion were exhibited to the senses, and "the world's grey fathers" taught in a manner suited to the weakness of an infantile condition.
【창35:13 JFB】13. God went up from him—The presence of God was indicated in some visible form and His acceptance of the sacrifice shown by the miraculous descent of fire from heaven, consuming it on the altar.
【창35:16 JFB】창35:16-27. Birth of Benjamin—Death of Rachel, &c.
16. And they journeyed from Beth-el—There can be no doubt that much enjoyment was experienced at Beth-el, and that in the religious observances solemnized, as well as in the vivid recollections of the glorious vision seen there, the affections of the patriarch were powerfully animated and that he left the place a better and more devoted servant of God. When the solemnities were over, Jacob, with his family, pursued a route directly southward, and they reached Ephrath, when they were plunged into mourning by the death of Rachel, who sank in childbirth, leaving a posthumous son [창35:18]. A very affecting death, considering how ardently the mind of Rachel had been set on offspring (compare 창30:1).
【창35:16 MHCC】Rachel had passionately said, Give me children, or else I die; and now that she had children, she died! The death of the body is but the departure of the soul to the world of spirits. When shall we learn that it is God alone who really knows what is best for his people, and that in all worldly affairs the safest path for the Christian is to say from the heart, It is the Lord, let him do what seemeth him good. Here alone is our safety and our comfort, to know no will but his. Her dying lips called her newborn son Ben-oni, the son of my sorrow; and many a son proves to be the heaviness of her that bare him. Children are enough the sorrow of their mothers; they should, therefore, when they grow up, study to be their joy, and so, if possible, to make them some amends. But Jacob, because he would not renew the sorrowful remembrance of the mother's death every time he called his son, changed his name to Benjamin, the son of my right hand: that is, very dear to me; the support of my age, like the staff in my right hand.
【창35:18 JFB】18. She called his name Ben-oni—The dying mother gave this name to her child, significant of her circumstances; but Jacob changed his name into Benjamin. This is thought by some to have been originally Benjamin, "a son of days," that is, of old age. But with its present ending it means "son of the right hand," that is, particularly dear and precious.
【창35:19 JFB】19. Ephrath, which is Beth-lehem—The one, the old name; the other, the later name, signifying "house of bread."
【창35:20 JFB】20. and Jacob set a pillar on her grave … unto this day—The spot still marked out as the grave of Rachel exactly agrees with the Scriptural record, being about a mile from Beth-lehem. Anciently it was surmounted by a pyramid of stones, but the present tomb is a Mohammedan erection.
【창35:21 MHCC】What a sore affliction Reuben's sin was, is shown, “and Israel heard it.” No more is said, but that is enough. Reuben thought that his father would never hear of it; but those that promise themselves secrecy in sin, are generally disappointed. The age and death of Isaac are recorded, though he died not till after Joseph was sold into Egypt. Isaac lived about forty years after he had made his will, chap. 27:2. We shall not die an hour the sooner, but much the better, for timely setting our hearts and houses in order. Particular notice is taken of the agreement of Esau and Jacob at their father's funeral, to show how God had wonderfully changed Esau's mind. It is awful to behold relations, sometimes for a little of this world's goods, disputing over the graves of their friends, while they are near going to the grave themselves.
【창35:26 JFB】26. Sons of Jacob … born to him in Padan-aram—It is a common practice of the sacred historian to say of a company or body of men that which, though true of the majority, may not be applicable to every individual. (See 마19:28; 요20:24; 히11:13). Here is an example, for Benjamin was born in Canaan [창35:16-18].
【창35:28 JFB】창35:28, 29. Death of Isaac.
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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.