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■ 느헤미야 10장
1. 그 인친 자는 하가랴의 아들 방백 느헤미야와 시드기야,
Now those that sealed were, Nehemiah , the Tirshatha , the son of Hachaliah , and Zidkijah ,
2. 스라야, 아사랴, 예레미야,
Seraiah , Azariah , Jeremiah ,
3. 바스훌, 아마랴, 말기야,
Pashur , Amariah , Malchijah ,
4. 핫두스, 스바냐, 말룩,
Hattush , Shebaniah , Malluch ,
5. 하림, 므레못, 오바댜,
Harim , Meremoth , Obadiah ,
6. 다니엘, 긴느돈, 바룩,
Daniel , Ginnethon , Baruch ,
7. 므술람, 아비야, 미야민,
Meshullam , Abijah , Mijamin ,
8. 마아시야, 빌개, 스마야니 이는 다 제사장이요
Maaziah , Bilgai , Shemaiah : these were the priests .
9. 또 레위 사람 곧 아사냐의 아들 예수아, 헤나닷의 자손 중 빈누이, 갓미엘과
And the Levites : both Jeshua the son of Azaniah , Binnui of the sons of Henadad , Kadmiel ;
10. 그 형제 스바냐, 호디야, 그리다, 블라야, 하난,
And their brethren , Shebaniah , Hodijah , Kelita , Pelaiah , Hanan ,
11. 미가, 르홉, 하사뱌,
Micha , Rehob , Hashabiah ,
12. 삭굴, 세레뱌,스바냐,
Zaccur , Sherebiah , Shebaniah ,
13. 호디야, 바니, 브니누요
Hodijah , Bani , Beninu .
14. 또 백성의 두목들 곧 바로스, 바핫모압, 엘람, 삿두, 바니,
The chief of the people ; Parosh , Pahath–moab , Elam , Zatthu , Bani ,
15. 분니, 아스갓, 베배,
Bunni , Azgad , Bebai ,
16. 아도니야, 비그왜, 아딘,
Adonijah , Bigvai , Adin ,
17. 아델, 히스기야, 앗술,
Ater , Hizkijah , Azzur ,
18. 호디야, 하숨, 베새,
Hodijah , Hashum , Bezai ,
19. 하립, 아나돗, 노배,
Hariph , Anathoth , Nebai ,
20. 막비아스, 므술람, 헤실,
Magpiash , Meshullam , Hezir ,
21. 므세사벨, 사독, 얏두아,
Meshezabeel , Zadok , Jaddua ,
22. 블라댜, 하난, 아나야,
Pelatiah , Hanan , Anaiah ,
23. 호세아, 하나냐, 핫숩,
Hoshea , Hananiah , Hashub ,
24. 할르헤스, 빌하, 소벡,
Hallohesh , Pileha , Shobek ,
25. 르훔, 하삼나, 마아세야,
Rehum , Hashabnah , Maaseiah ,
26. 아히야, 하난, 아난,
And Ahijah , Hanan , Anan ,
27. 말룩, 하림, 바아나이었느니라
Malluch , Harim , Baanah .
28. 그 남은 백성과 제사장들과 레위 사람들과 문지기들과 노래하는 자들과 느디님 사람들과 및 이방 사람과 절교하고 하나님의 율법을 준행하는 모든 자와 그 아내와 그 자녀들 무릇 지식과 총명이 있는 자가
And the rest of the people , the priests , the Levites , the porters , the singers , the Nethinims , and all they that had separated themselves from the people of the lands unto the law of God , their wives , their sons , and their daughters , every one having knowledge , and having understanding ;
29. 다 그 형제 귀인들을 좇아 저주로 맹세하기를 우리가 하나님의 종 모세로 주신 하나님의 율법을 좇아 우리 주 여호와의 모든 계명과 규례와 율례를 지켜
They clave to their brethren , their nobles , and entered into a curse , and into an oath , to walk in God’s law , which was given by Moses the servant of God , and to observe and do all the commandments of the Lord our Lord , and his judgments and his statutes ;
30. 우리 딸은 이 땅 백성에게 주지 아니하고 우리 아들을 위하여 저희 딸을 데려오지 아니하며
And that we would not give our daughters unto the people of the land , nor take their daughters for our sons :
31. 혹시 이 땅 백성이 안식일에 물화나 식물을 가져다가 팔려 할지라도 우리가 안식일이나 성일에는 사지 않겠고 제칠년마다 땅을 쉬게 하고 모든 빚을 탕감하리라 하였고
And if the people of the land bring ware or any victuals on the sabbath day to sell , that we would not buy it of them on the sabbath , or on the holy day : and that we would leave the seventh year , and the exaction of every debt .
32. 우리가 또 스스로 규례를 정하기를 해마다 각기 세겔의 삼분 일을 수납하여 하나님의 전을 위하여 쓰게 하되
Also we made ordinances for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God ;
33. 곧 진설병과 항상 드리는 소제와 항상 드리는 번제와 안식일과 초하루와 정한 절기에 쓸 것과 성물과 이스라엘을 위하는 속죄제와 우리 하나님의 전의 모든 일을 위하여 쓰게 하였고
For the shewbread , and for the continual meat offering , and for the continual burnt offering , of the sabbaths , of the new moons , for the set feasts , and for the holy things, and for the sin offerings to make an atonement for Israel , and for all the work of the house of our God .
34. 또 우리 제사장들과 레위 사람들과 백성들이 제비 뽑아 각기 종족대로 해마다 정한 기한에 나무를 우리 하나님의 전에 드려서 율법에 기록한 대로 우리 하나님 여호와의 단에 사르게 하였고
And we cast the lots among the priests , the Levites , and the people , for the wood offering , to bring it into the house of our God , after the houses of our fathers , at times appointed year by year , to burn upon the altar of the Lord our God , as it is written in the law :
35. 해마다 우리 토지 소산의 맏물과 각종 과목의 첫 열매를 여호와의 전에 드리기로 하였고
And to bring the firstfruits of our ground , and the firstfruits of all fruit of all trees , year by year , unto the house of the Lord :
36. 또 우리의 맏아들들과 생축의 처음 난 것과 우양의 처음 난 것을 율법에 기록된 대로 우리 하나님의 전으로 가져다가 우리 하나님의 전에서 섬기는 제사장들에게 주고
Also the firstborn of our sons , and of our cattle , as it is written in the law , and the firstlings of our herds and of our flocks , to bring to the house of our God , unto the priests that minister in the house of our God :
37. 또 처음 익은 밀의 가루와 거제물과 각종 과목의 열매와 새 포도주와 기름을 제사장들에게로 가져다가 우리 하나님의 전 골방에 두고 또 우리 물산의 십일조를 레위 사람들에게 주리라 하였나니 이 레위 사람들은 우리의 모든 성읍에서 물산의 십일조를 받는 자임이며
And that we should bring the firstfruits of our dough , and our offerings , and the fruit of all manner of trees , of wine and of oil , unto the priests , to the chambers of the house of our God ; and the tithes of our ground unto the Levites , that the same Levites might have the tithes in all the cities of our tillage .
38. 레위 사람들이 십일조를 받을 때에는 아론의 자손 제사장 하나가 함께 있을 것이요 레위 사람들은 그 십일조의 십분 일을 가져다가 우리 하나님의 전 골방 곧 곳간에 두되
And the priest the son of Aaron shall be with the Levites , when the Levites take tithes : and the Levites shall bring up the tithe of the tithes unto the house of our God , to the chambers , into the treasure house .
39. 곧 이스라엘 자손과 레위 자손이 거제로 드린바 곡식과 새 포도주와 기름을 가져다가 성소의 기명을 두는 골방 곧 섬기는 제사장들과 및 문지기들과 노래하는 자들이 있는 골방에 둘 것이라 그리하여 우리가 우리 하나님의 전을 버리지 아니하리라
For the children of Israel and the children of Levi shall bring the offering of the corn , of the new wine , and the oil , unto the chambers , where are the vessels of the sanctuary , and the priests that minister , and the porters , and the singers : and we will not forsake the house of our God .
■ 주석 보기
【느10:1 JFB】느10:1-27. The Names of Those Who Sealed the Covenant.
1. Nehemiah, the Tirshatha—His name was placed first in the roll on account of his high official rank, as deputy of the Persian monarch. All classes were included in the subscription; but the people were represented by their elders (느10:14), as it would have been impossible for every one in the country to have been admitted to the sealing.
【느10:1 CWC】[INTERNAL REGULATIONS]
1. A New Genealogical Record, c. 7.
The need for this assignment of duty to the two men named (v. 2), is not apparent unless Nehemiah contemplated a return to Persia. Later it will be seen that such return took place, but whether at this time or not, is not clear. To "fear God above many." as Hananiah did, is a great commendation. It was customary to open the gates of a city at sunrise, but to do so in this case before the inhabitants were well awake and stirring, might put them at a disadvantage before their enemies (v. 3). The new walls were built on the old foundations, but the city they enclosed did not as yet hold the old population, which explains verse four.
The genealogical record (v. 5) was doubtless that of Zerubbabel's day recorded in the book of Ezra, and if some differences are discovered between this and that, they may be accounted for by the different circumstances in the two cases. The first was prepared at Babylon and this in Judea, with almost a century intervening. Of course a particular object of this record was the purification of the priestly and Levitical line with reference to the temple service.
2. A Spiritual Revival, cc. 8-10.
It was in the seventh month (7:73), at the feast of tabernacles, that the stirring event of this chapter occurred. Ezra is in Jerusalem still, though during Nehemiah's governorship he has not been at the forefront. It may be that his time has been spent in preparing that edition of the Old Testament which has been associated with his name. His great usefulness is seen at this juncture (vv. 1-8). Here is a great open-air meeting, and the Word of God has the place of honor. It is simply read and explained to the people, but as usual with mighty results. Behold the blessing which comes to a people when to a faithful ministry is added a godly ruler (vv. 8-15). Pastors will appreciate a good text for Thanksgiving Day in verse 10. There is nothing which brings such joy to people as a knowledge of God's Word, and nothing that makes them so practically mindful of others.
This feast proves a "protracted meeting" and is followed by a fast and other evidences of repentance (v. 9). Between the morning and evening sacrifices they devoted three hours to the Scriptures and three hours to prayer. Read the prayer carefully, which seems to have been uttered by the Levites on the "stairs," or pulpits, erected for the purpose, in the open. Perhaps we have here only the substance of the prayers, or it may be that Ezra prepared a general prayer for all to use. Notice the pathos of verses 36 and 37, and the covenant in which the proceeding ended (v. 38 and 10:1-39).
The points of this covenant are interesting. They bind themselves to abstain from heathen marriages (v. 30), to observe the Sabbath, to give the land its seventh year rest, and remit debts in that year (v. 31), maintain the temple service and support the priests (vv. 32-39).
3. A Patriotic Precaution, cc. 11, 12.
This measure (vv. 1, 2) was necessary to insure a proper guard for the capital. And as it involved danger and self-sacrifice on the part of the drafted ones they merited the public gratitude. Their names follow, and include the "Nethinim," a designation difficult to determine, but supposed to mean the descendants of the Gibeonites of Joshua's time, who were constrained to be hewers of wood and drawers of water. In any event they were men of humble rank in the service of the sanctuary. Various editorial comments occur in this chapter whose elucidation, in the lapse of time, is not easy. Some of these are the "second over the city" (v. 9), "ruler of the house of God" (v. 11), "the outward business" (v. 16), "the principal to begin," etc. (v. 17), referring in general terms to assistants of the priests, collectors of provisions, leaders of the choirs, etc.
We may include in this division the dedication of the wall (12:27-47), in which the leaders, accompanied by the singers and people from all parts of the land marched around it, pausing at different points for praise and prayer, and the presentation of sacrifices. Some idea of the religious hilarity of the occasion may be gathered from verse 43. The explanation of verse 45 seems to be that the officials named saw that no persons ceremonially unclean entered the temple. This was the duty of the porters ordinarily (대하23:19), but on special occasions singers were called on to assist.
4. A Moral House-Cleaning, c. 13.
Nehemiah has reported at the Persian court and again, after an unknown period, returned to Jerusalem (v. 6), and finding there great laxity in regard to the temple service. Sabbath observance, and heathen marriages, all of which he vigorously reforms. Eliashib's offense is the more reprehensible because of his sacred office (vv. 4, 5) -- turning the house of God into a palace for the entertainment of his heathen relatives. It was to be expected that such conduct of the high priest would affect the people as shown in the verses following (10-14). When, however, the worship of God is neglected, his laws are generally dishonored (vv. 15-18). Note Nehemiah's decisive action in this case (vv. 19-22), and the pattern is affords for modern executives. There is this difference, however, that Nehemiah was an official over a people who had a fear of God in their hearts. Our executives serve a democracy where the people themselves are esteemed as the highest authority. "How far will the people sustain us?" is the question before their eyes in the performance of duty, and the execution of the laws. No wonder that their actions are often marked by timidity and insincerity. It will be only in the millennial age, which may God hasten, that conditions will produce and maintain governors of Nehemiah's type. Verse 25 shows that he was not influenced by the sentimentalism of these times to substitute reformatory measures in the place of punishment for wrong-doing.
【느10:1 MHCC】Conversion is separating from the course and custom of this world, devoting ourselves to the conduct directed by the word of God. When we bind ourselves to do the commandments of God, it is to do all his commandments, and to look to him as the Lord, and our Lord.
【느10:28 JFB】느10:28. The Rest of the People Bound Themselves to Observe It.
Those who were not present at the sealing ratified the covenant by giving their assent, either in words or by lifting up their hands, and bound themselves, by a solemn oath, to walk in God's law, imprecating a curse upon themselves in the event of their violating it.
【느10:29 JFB】느10:29-39. Points of the Covenant.
29-37. to observe and do all the commandments, &c.—This national covenant, besides containing a solemn pledge of obedience to the divine law generally, specified their engagement to some particular duties, which the character and exigency of the times stamped with great urgency and importance, and which may be summed up under the following heads: that they abstain from contracting matrimonial alliances with the heathen; that they would rigidly observe the sabbath; that they would let the land enjoy rest and remit debts every seventh year; that they would contribute to the maintenance of the temple service, the necessary expenses of which had formerly been defrayed out of the treasury of the temple (대상26:20), and when it was drained, given out from the king's privy purse (대하31:3); and that they would make an orderly payment of the priests' dues. A minute and particular enumeration of the first-fruits was made, that all might be made fully aware of their obligations, and that none might excuse themselves on pretext of ignorance from withholding taxes which the poverty of many, and the irreligion of others, had made them exceedingly prone to evade.
【느10:32 JFB】32. the third part of a shekel for the service of the house of our God—The law required every individual above twenty years of age to pay half a shekel to the sanctuary. But in consequence of the general poverty of the people, occasioned by war and captivity, this tribute was reduced to a third part of a shekel.
【느10:32 MHCC】Having covenanted against the sins of which they had been guilty, they obliged themselves to observe the duties they had neglected. We must not only cease to do evil, but learn to do well. Let not any people expect the blessing of God, unless they keep up public worship. It is likely to go well with our houses, when care is taken that the work of God's house goes on well. When every one helps, and every one gives, though but little, toward a good work, the whole will come to be a large sum. We must do what we can in works of piety and charity; and whatever state we are placed in, cheerfully perform our duty to God, which will be the surest way to ease and liberty. As the ordinances of God are the appointed means of support to our souls, the believer will not grudge the expense; yet most people leave their souls to starve.
【느10:34 JFB】34. we cast the lots … for the wood offering—The carrying of the wood had formerly been the work of the Nethinims. But few of them having returned, the duty was assigned as stated in the text. The practice afterwards rose into great importance, and Josephus speaks [The Wars of the Jews, 2.17, sect. 6] of the Xylophoria, or certain stated and solemn times at which the people brought up wood to the temple.
【느10:38 JFB】38. the priest the son of Aaron shall be with the Levites, when the Levites take tithes—This was a prudential arrangement. The presence of a dignified priest would ensure the peaceful delivery of the tithes; at least his superintendence and influence would tend to prevent the commission of any wrong in the transaction, by the people deceiving the Levites, or the Levites defrauding the priests.
the tithe of the tithes—The Levites, having received a tenth of all land produce, were required to give a tenth of this to the priests. The Levites were charged with the additional obligation to carry the tithes when received, and deposit them in the temple stores, for the use of the priests.
※ 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.