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■ 에스겔 4장
1. 너 인자야 박석을 가져다가 네 앞에 놓고 한 성읍 곧 예루살렘을 그 위에 그리고
Thou also, son of man , take thee a tile , and lay it before thee, and pourtray upon it the city , even Jerusalem :
2. 그 성읍을 에워싸되 운제를 세우고 토둔을 쌓고 진을 치고 공성퇴를 둘러 세우고
And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about .
3. 또 전철을 가져다가 너와 성읍 사이에 두어 철성을 삼고 성을 향하여 에워싸는 것처럼 에워싸라 이것이 이스라엘 족속에게 징조가 되리라
Moreover take thou unto thee an iron pan , and set it for a wall of iron between thee and the city : and set thy face against it, and it shall be besieged , and thou shalt lay siege against it. This shall be a sign to the house of Israel .
4. 너는 또 좌편으로 누워 이스라엘 족속의 죄악을 당하되 네 눕는 날 수대로 그 죄악을 담당할지니라
Lie thou also upon thy left side , and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity .
5. 내가 그들의 범죄한 햇수대로 네게 날수를 정하였나니 곧 삼백구십 일이니라 너는 이렇게 이스라엘 족속의 죄악을 담당하고
For I have laid upon thee the years of their iniquity , according to the number of the days , three hundred and ninety days : so shalt thou bear the iniquity of the house of Israel .
6. 그 수가 차거든 너는 우편으로 누워 유다 족속의 죄악을 담당하라 내가 네게 사십 일로 정하였나니 일 일이 일 년이니라
And when thou hast accomplished them , lie again on thy right side , and thou shalt bear the iniquity of the house of Judah forty days : I have appointed thee each day for a year .
7. 너는 또 에워싼 예루살렘을 향하여 팔을 벗어 메고 예언하라
Therefore thou shalt set thy face toward the siege of Jerusalem , and thine arm shall be uncovered , and thou shalt prophesy against it.
8. 내가 줄로 너를 동이리니 네가 에워싸는 날이 맞도록 몸을 이리 저리 돌리지 못하리라
And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another , till thou hast ended the days of thy siege .
9. 너는 말과 보리와 콩과 팥과 조와 귀리를 가져다가 한 그릇에 담고 떡을 만들어 네 모로 눕는 날수 곧 삼백구십 일에 먹되
Take thou also unto thee wheat , and barley , and beans , and lentiles , and millet , and fitches , and put them in one vessel , and make thee bread thereof, according to the number of the days that thou shalt lie upon thy side , three hundred and ninety days shalt thou eat thereof.
10. 너는 식물을 달아서 하루 이십 세겔 중씩 때를 따라 먹고
And thy meat which thou shalt eat shall be by weight , twenty shekels a day : from time to time shalt thou eat it.
11. 물도 힌 육분 일씩 되어서 때를 따라 마시라
Thou shalt drink also water by measure , the sixth part of an hin : from time to time shalt thou drink .
12. 너는 그것을 보리떡처럼 만들어 먹되 그들의 목전에서 인분 불을 피워 구울지니라
And thou shalt eat it as barley cakes , and thou shalt bake it with dung that cometh out of man , in their sight .
13. 여호와께서 또 가라사대 내가 열국으로 쫓아 흩을 이스라엘 자손이 거기서 이와 같이 부정한 떡을 먹으리라 하시기로
And the Lord said , Even thus shall the children of Israel eat their defiled bread among the Gentiles , whither I will drive them.
14. 내가 가로되 오호라 주 여호와여 나는 영혼을 더럽힌 일이 없었나이다 어려서부터 지금까지 스스로 죽은 것이나 짐승에게 찢긴 것을 먹지 아니하였고 가증한 고기를 입에 넣지 아니하였나이다
Then said I, Ah Lord God ! behold, my soul hath not been polluted : for from my youth up even till now have I not eaten of that which dieth of itself , or is torn in pieces ; neither came there abominable flesh into my mouth .
15. 여호와께서 내게 이르시되 쇠똥으로 인분을 대신하기를 허하노니 너는 그것으로 떡을 구울지니라
Then he said unto me, Lo , I have given thee cow’s dung for man’s dung , and thou shalt prepare thy bread therewith.
16. 또 내게 이르시되 인자야 내가 예루살렘에서 의뢰하는 양식을 끊으리니 백성이 경겁 중에 떡을 달아 먹고 민답 중에 물을 되어 마시다가
Moreover he said unto me, Son of man , behold, I will break the staff of bread in Jerusalem : and they shall eat bread by weight , and with care ; and they shall drink water by measure , and with astonishment :
17. 떡과 물이 결핍하여 피차에 민답하여 하며 그 죄악 중에서 쇠패하리라
That they may want bread and water , and be astonied one with another , and consume away for their iniquity .
■ 주석 보기
【겔4:1 JFB】겔4:1-17. Symbolical Vision of the Siege and the Iniquity-bearing.
1. tile—a sun-dried brick, such as are found in Babylon, covered with cuneiform inscriptions, often two feet long and one foot broad.
【겔4:1 CWC】[SECOND VISION OF GLORY AND ITS RESULT]
Remember that in the first part of this book, chapters 1-24, we are dealing with prophecies before the siege of Jerusalem and foretelling its overthrow.
The present lesson begins at verse 22 of chapter 3. (Compare verse 23 with 1:1, and verse 24 with 2:2 and 행2:4 and 4:31.) Verse 25 is to be taken figuratively. (Compare 고후6:11, 12.) The same is true of verse 26, which means that as Israel had rejected the words of the prophets hitherto, the time had now come when God would deprive them of those words for the time being at least (삼상7:2; 암8:11, 12).
The Sign of the Tile. Chapter 4.
This sign (1-3) and those that follow immediately, were symbolic testimonies to the wickedness of the nation as well as prophetic of the coming siege. It is common to say that these things were performed in vision and not in external action, but we can hardly be sure of that. At all events the tile represents that God has set a wall of separation between Him and the nation, that can not be forced through. The second action, lying first on one side and then the other, (4-8) supplements the first. The third, eating the coarse and polluted bread, and by weight, is explained in the closing verses of the chapter (verses 16, 17). (Compare 렘52:6.) As to verse 12, the Arabs use beasts' dung for fuel, as wood is scarce, but to use that of man implies the most awful need. As to do so was in violation of the Mosaic law (신14:3; 23: 12-14), the command to the prophet, symbolized that now God's people were, as a judicial punishment, to be outwardly blended with the heathen (신28:68; 호9:3).
The Sign of the Hair. Chapters 5-7.
This symbol (verses 1-4) is explained in the rest of the chapter. The "knife" or "razor" was the sword of the enemy which God would use. The whole hair being shaven was a sign of humiliation (삼하10:4, 5). "Balances" expresses God's discrimination in the coming judgments. The "hairs" are the people in this case. One third was to be killed, another destroyed by famine and pestilence, and the remainder scattered among the Gentiles. The few to escape were symbolized by the hairs bound in Ezekiel's skirts, and even of these some were to pass a further ordeal (verses 3, 4). Compare these last-named verses with the story of the remnant in Jerusalem in Jeremiah 40-44.
Chapters 6 and 7 are a continuation of the subject of chapter 5, which our familiarity with the prophets preceding will simplify for us. The first of these may be divided into three parts. Verses 1-7 contain a message against Israel; verses 8-10, speak of that "remnant" which God always promised to spare because of their repentance, while the rest of the chapter, and the whole of chapter 7, is filled with the desolations God shall sent upon the land for its iniquity.
【겔4:1 MHCC】 The siege of Jerusalem. (겔4:1-8) The famine the inhabitants would suffer. (겔4:9-17)
겔4:1-8 The prophet was to represent the siege of Jerusalem by signs. He was to lie on his left side for a number of days, supposed to be equal to the years from the establishment of idolatry. All that the prophet sets before the children of his people, about the destruction of Jerusalem, is to show that sin is the provoking cause of the ruin of that once flourishing city.
겔4:9-17 The bread which was Ezekiel's support, was to be made of coarse grain and pulse mixed together, seldom used except in times of urgent scarcity, and of this he was only to take a small quantity. Thus was figured the extremity to which the Jews were to be reduced during the siege and captivity. Ezekiel does not plead, Lord, from my youth I have been brought up delicately, and never used to any thing like this; but that he had been brought up conscientiously, and never had eaten any thing forbidden by the law. It will be comfortable when we are brought to suffer hardships, if our hearts can witness that we have always been careful to keep even from the appearance of evil. See what woful work sin makes, and acknowledge the righteousness of God herein. Their plenty having been abused to luxury and excess, they were justly punished by famine. When men serve not God with cheerfulness in the abundance of all things, God will make them serve their enemies in the want of all things.
【겔4:2 JFB】2. fort—rather, "watch-tower" (렘52:4) wherein the besiegers could watch the movements of the besieged [Gesenius]. A wall of circumvallation [Septuagint and Rosenmuller]. A kind of battering-ram [Maurer]. The first view is best.
a mount—wherewith the Chaldeans could be defended from missiles.
battering-rams—literally, "through-borers." In 겔21:22 the same Hebrew is translated "captains."
【겔4:3 JFB】3. iron pan—the divine decree as to the Chaldean army investing the city.
set it for a wall of iron between thee and the city—Ezekiel, in the person of God, represents the wall of separation between him and the people as one of iron: and the Chaldean investing army. His instrument of separating them from him, as one impossible to burst through.
set … face against it—inexorably (시34:16). The exiles envied their brethren remaining in Jerusalem, but exile is better than the straitness of a siege.
【겔4:4 JFB】4. Another symbolical act performed at the same time as the former, in vision, not in external action, wherein it would have been only puerile: narrated as a thing ideally done, it would make a vivid impression. The second action is supplementary to the first, to bring out more fully the same prophetic idea.
left side—referring to the position of the ten tribes, the northern kingdom, as Judah, the southern, answers to "the right side" (겔4:6). The Orientals facing the east in their mode, had the north on their left, and the south on their right (겔16:46). Also the right was more honorable than the left: so Judah as being the seat of the temple, was more so than Israel.
bear the iniquity—iniquity being regarded as a burden; so it means, "bear the punishment of their iniquity" (민14:34). A type of Him who was the great sin-bearer, not in mimic show as Ezekiel, but in reality (사53:4, 6, 12).
【겔4:5 JFB】5. three hundred and ninety days—The three hundred ninety years of punishment appointed for Israel, and forty for Judah, cannot refer to the siege of Jerusalem. That siege is referred to in 겔4:1-3, and in a sense restricted to the literal siege, but comprehending the whole train of punishment to be inflicted for their sin; therefore we read here merely of its sore pressure, not of its result. The sum of three hundred ninety and forty years is four hundred thirty, a period famous in the history of the covenant-people, being that of their sojourn in Egypt (출12:40, 41; 갈3:17). The forty alludes to the forty years in the wilderness. Elsewhere (신28:68; 호9:3), God threatened to bring them back to Egypt, which must mean, not Egypt literally, but a bondage as bad as that one in Egypt. So now God will reduce them to a kind of new Egyptian bondage to the world: Israel, the greater transgressor, for a longer period than Judah (compare 겔20:35-38). Not the whole of the four hundred thirty years of the Egypt state is appointed to Israel; but this shortened by the forty years of the wilderness sojourn, to imply, that a way is open to their return to life by their having the Egypt state merged into that of the wilderness; that is, by ceasing from idolatry and seeking in their sifting and sore troubles, through God's covenant, a restoration to righteousness and peace [Fairbairn]. The three hundred ninety, in reference to the sin of Israel, was also literally true, being the years from the setting up of the calves by Jeroboam (왕상12:20-33), that is, from 975 to 583 B.C.: about the year of the Babylonians captivity; and perhaps the forty of Judah refers to that part of Manasseh's fifty-five years' reign in which he had not repented, and which, we are expressly told, was the cause of God's removal of Judah, notwithstanding Josiah's reformation (왕상21:10-16; 왕하23:26, 27).
【겔4:6 JFB】6. each day for a year—literally, "a day for a year, a day for a year." Twice repeated, to mark more distinctly the reference to 민14:34. The picturing of the future under the image of the past, wherein the meaning was far from lying on the surface, was intended to arouse to a less superficial mode of thinking, just as the partial veiling of truth in Jesus' parables was designed to stimulate inquiry; also to remind men that God's dealings in the past are a key to the future, for He moves on the same everlasting principles, the forms alone being transitory.
【겔4:7 JFB】7. arm … uncovered—to be ready for action, which the long Oriental garment usually covering it would prevent (사52:10).
thou shalt prophesy against it—This gesture of thine will be a tacit prophecy against it.
【겔4:8 JFB】8. bands—(겔3:25).
not turn from … side—to imply the impossibility of their being able to shake off the punishment.
【겔4:9 JFB】9. wheat … barley, &c.—Instead of simple flour used for delicate cakes (창18:6), the Jews should have a coarse mixture of six different kinds of grain, such as the poorest alone would eat.
fitches—spelt or dhourra.
three hundred and ninety—The forty days are omitted, since these latter typify the wilderness period when Israel stood separate from the Gentiles and their pollution, though partially chastened by stint of bread and water (겔4:16), whereas the eating of the polluted bread in the three hundred ninety days implies a forced residence "among the Gentiles" who were polluted with idolatry (겔4:13). This last is said of "Israel" primarily, as being the most debased (겔4:9-15); they had spiritually sunk to a level with the heathen, therefore God will make their condition outwardly to correspond. Judah and Jerusalem fare less severely, being less guilty: they are to "eat bread by weight and with care," that is, have a stinted supply and be chastened with the milder discipline of the wilderness period. But Judah also is secondarily referred to in the three hundred ninety days, as having fallen, like Israel, into Gentile defilements; if, then, the Jews are to escape from the exile among Gentiles, which is their just punishment, they must submit again to the wilderness probation (겔4:16).
【겔4:10 JFB】10. twenty shekels—that is, little more than ten ounces; a scant measure to sustain life (렘52:6). But it applies not only to the siege, but to their whole subsequent state.
【겔4:11 JFB】11. sixth … of … hin—about a pint and a half.
【겔4:12 JFB】12. dung—as fuel; so the Arabs use beasts' dung, wood fuel being scarce. But to use human dung so implies the most cruel necessity. It was in violation of the law (신14:3; 23:12-14); it must therefore have been done only in vision.
【겔4:13 JFB】13. Implying that Israel's peculiar distinction was to be abolished and that they were to be outwardly blended with the idolatrous heathen (신28:68; 호9:3).
【겔4:14 JFB】14. Ezekiel, as a priest, had been accustomed to the strictest abstinence from everything legally impure. Peter felt the same scruple at a similar command (행10:14; compare 사65:4). Positive precepts, being dependent on a particular command can be set aside at the will of the divine ruler; but moral precepts are everlasting in their obligation because God cannot be inconsistent with His unchanging moral nature.
abominable flesh—literally, "flesh that stank from putridity." Flesh of animals three days killed was prohibited (레7:17, 18; 19:6, 7).
【겔4:15 JFB】15. cow's dung—a mitigation of the former order (겔4:12); no longer "the dung of man"; still the bread so baked is "defiled," to imply that, whatever partial abatement there might be for the prophet's sake, the main decree of God, as to the pollution of Israel by exile among Gentiles, is unalterable.
【겔4:16 JFB】16. staff of bread—bread by which life is supported, as a man's weight is by the staff he leans on (레26:26; 시105:16; 사3:1).
by weight, and with care—in scant measure (겔4:10).
※ 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.