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■ 다니엘 1장
1. 유다 왕 여호야김이 위에 있은 지 삼년에 바벨론 왕 느부갓네살이 예루살렘에 이르러 그것을 에워쌌더니
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem , and besieged it.
2. 주께서 유다 왕 여호야김과 하나님의 전 기구 얼마를 그의 손에 붙이시매 그가 그것을 가지고 시날 땅 자기 신의 묘에 이르러 그 신의 보고에 두었더라
And the Lord gave Jehoiakim king of Judah into his hand , with part of the vessels of the house of God : which he carried into the land of Shinar to the house of his god ; and he brought the vessels into the treasure house of his god .
3. 왕이 환관장 아스부나스에게 명하여 이스라엘 자손 중에서 왕족과 귀족의 몇 사람
And the king spake unto Ashpenaz the master of his eunuchs , that he should bring certain of the children of Israel , and of the king’s seed , and of the princes ;
4. 곧 흠이 없고 아름다우며 모든 재주를 통달하며 지식이 구비하며 학문에 익숙하여 왕궁에 모실 만한 소년을 데려오게 하였고 그들에게 갈대아 사람의 학문과 방언을 가르치게 하였고
Children in whom was no blemish , but well favoured , and skilful in all wisdom , and cunning in knowledge , and understanding science , and such as had ability in them to stand in the king’s palace , and whom they might teach the learning and the tongue of the Chaldeans .
5. 또 왕이 지정하여 자기의 진미와 자기의 마시는 포도주에서 그들의 날마다 쓸 것을 주어 삼 년을 기르게 하였으니 이는 그 후에 그들로 왕의 앞에 모셔 서게 하려 함이었더라
And the king appointed them a daily provision of the king’s meat , and of the wine which he drank : so nourishing them three years , that at the end thereof they might stand before the king .
6. 그들 중에 유다 자손 곧 다니엘과 하나냐와 미사엘과 아사랴가 있었더니
Now among these were of the children of Judah , Daniel , Hananiah , Mishael , and Azariah :
7. 환관장이 그들의 이름을 고쳐 다니엘은 벨드사살이라 하고 하나냐는 사드락이라 하고 미사엘은 메삭이라 하고 아사랴는 아벳느고라 하였더라
Unto whom the prince of the eunuchs gave names : for he gave unto Daniel the name of Belteshazzar ; and to Hananiah , of Shadrach ; and to Mishael , of Meshach ; and to Azariah , of Abed–nego .
8. 다니엘은 뜻을 정하여 왕의 진미와 그의 마시는 포도주로 자기를 더럽히지 아니하리라 하고 자기를 더럽히지 않게 하기를 환관장에게 구하니
But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat , nor with the wine which he drank : therefore he requested of the prince of the eunuchs that he might not defile himself.
9. 하나님이 다니엘로 환관장에게 은혜와 긍휼을 얻게 하신지라
Now God had brought Daniel into favour and tender love with the prince of the eunuchs .
10. 환관장이 다니엘에게 이르되 내가 내 주 왕을 두려워하노라 그가 너희 먹을 것과 너희 마실 것을 지정하셨거늘 너희의 얼굴이 초췌하여 동무 소년들만 못한 것을 그로 보시게 할 것이 무엇이냐 그렇게 되면 너희 까닭에 내 머리가 왕 앞에서 위태하게 되리라 하니라
And the prince of the eunuchs said unto Daniel , I fear my lord the king , who hath appointed your meat and your drink : for why should he see your faces worse liking than the children which are of your sort ? then shall ye make me endanger my head to the king .
11. 환관장이 세워 다니엘과 하나냐와 미사엘과 아사랴를 감독하게 한 자에게 다니엘이 말하되
Then said Daniel to Melzar , whom the prince of the eunuchs had set over Daniel , Hananiah , Mishael , and Azariah ,
12. 청하오니 당신의 종들을 열흘 동안 시험하여 채식을 주어 먹게 하고 물을 주어 마시게 한 후에
Prove thy servants , I beseech thee, ten days ; and let them give us pulse to eat , and water to drink .
13. 당신 앞에서 우리의 얼굴과 왕의 진미를 먹는 소년들의 얼굴을 비교하여 보아서 보이는 대로 종들에게 처분하소서 하매
Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat : and as thou seest , deal with thy servants .
14. 그가 그들의 말을 좇아 열흘을 시험하더니
So he consented to them in this matter , and proved them ten days .
15. 열흘 후에 그들의 얼굴이 더욱 아름답고 살이 더욱 윤택하여 왕의 진미를 먹는 모든 소년보다 나아 보인지라
And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat .
16. 이러므로 감독하는 자가 그들에게 분정된 진미와 마실 포도주를 제하고 채식을 주니라
Thus Melzar took away the portion of their meat , and the wine that they should drink ; and gave them pulse .
17. 하나님이 이 네 소년에게 지식을 얻게 하시며 모든 학문과 재주에 명철하게 하신 외에 다니엘은 또 모든 이상과 몽조를 깨달아 알더라
As for these four children , God gave them knowledge and skill in all learning and wisdom : and Daniel had understanding in all visions and dreams .
18. 왕의 명한바 그들을 불러들일 기한이 찼으므로 환관장이 그들을 데리고 느부갓네살 앞으로 들어갔더니
Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar .
19. 왕이 그들과 말하여 보매 무리 중에 다니엘과 하나냐와 미사엘과 아사랴와 같은 자 없으므로 그들로 왕 앞에 모시게 하고
And the king communed with them; and among them all was found none like Daniel , Hananiah , Mishael , and Azariah : therefore stood they before the king .
20. 왕이 그들에게 모든 일을 묻는 중에 그 지혜와 총명이 온 나라 박수와 술객보다 십 배나 나은 줄을 아니라
And in all matters of wisdom and understanding , that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm .
21. 다니엘은 고레스 왕 원년까지 있으니라
And Daniel continued even unto the first year of king Cyrus .
■ 주석 보기
【단1:1 JFB】단1:1-21. The Babylonian Captivity Begins; Daniel's Education at Babylon, &C.
1. third year—compare 렘25:1, "the fourth year; Jehoiakim came to the throne at the end of the year, which Jeremiah reckons as the first year, but which Daniel leaves out of count, being an incomplete year: thus, in Jeremiah, it is "the fourth year"; in Daniel, "the third" [Jahn]. However, Jeremiah (렘25:1; 46:2) merely says, the fourth year of Jehoiakim coincided with the first of Nebuchadnezzar, when the latter conquered the Egyptians at Carchemish; not that the deportation of captives from Jerusalem was in the fourth year of Jehoiakim: this probably took place in the end of the third year of Jehoiakim, shortly before the battle of Carchemish [Fairbairn]. Nebuchadnezzar took away the captives as hostages for the submission of the Hebrews. Historical Scripture gives no positive account of this first deportation, with which the Babylonian captivity, that is, Judah's subjection to Babylon for seventy years (렘29:10), begins. But 대하36:6, 7, states that Nebuchadnezzar had intended "to carry Jehoiakim to Babylon," and that he "carried off the vessels of the house of the Lord" thither. But Jehoiakim died at Jerusalem, before the conqueror's intention as to him was carried into effect (렘22:18, 19; 36:30), and his dead body, as was foretold, was dragged out of the gates by the Chaldean besiegers, and left unburied. The second deportation under Jehoiachin was eight years later.
【단1:1 CWC】[NEBUCHADNEZZAR'S DREAM]
Daniel, like Ezekiel, was an Israelite in Babylonian captivity, but of a little earlier date (1-4, compared with 겔1:1, 2). Of royal blood, fine physique, strong intellectuality and deep knowledge, he became trained in the language, traditions and astrological science of his captors that, with the other eunuchs, he might serve their king in responsible relations in the palace (4-7). For religious reasons, and out of reverence to the true God, he sought the privilege of abstention from a certain part of the physical preparation (8), with the happy result indicated in the chapter. God was preparing Daniel better than Nebuchadnezzar was and for a greater purpose than he knew.
The Testing Time. 2:1-30.
In process of time the testing came (1-13).
"Each victory will aid you
Another to win."
Daniel had won one, and his faith had been strengthened to essay another (14-16). We gather from these verses and the preceding that he had not been consulted with the heathen advisers above (2). Observe the character of his piety (17, 18), and note the first young men's prayer-meeting on record, and its results (19-23). "Belteshazzar" (26) is the Babylonian name bestowed on Daniel. Note his unfaltering witness to the true God (27-30).
The Dream and Interpretation, vv. 31-45.
At this point the book of Daniel differs from the preceding prophets in that they deal chiefly with Israel or Judah, and only secondarily with the Gentile nations; while he deals chiefly with the latter, and secondarily with the former. In other words, he is giving us the outline history of these nations during the time Israel is scattered among them in punishment, and up until the period of her restoration to her land and deliverance from their oppression.
Nebuchadnezzar's dream, which he interpreted, shows that this period of Gentile dominion in the earth, lasting from the time of that king, when Judah is taken from her land until the end of this age when she shall be restored there again, is divided among four world-powers (31-35).
The metal image equals Gentile dominion in all this period. The head of gold, the Babylonian power, the breast and arms of silver, the Medo-Persian power succeeding; the belly and thighs of brass, the Grecian; the legs and feet of iron and clay, the Roman. The stone "cut out of the mountain without hands" represents the Kingdom of the Messiah, which shall be set up on the earth at the end of this age, and whose establishment shall involve the demolition of all the earthly powers (36-45).
An interpretation of some of the difficulties follows: Note the two words of verse 31, "excellent," "terrible," as characterizing the history of the Gentile powers in all this period. They will have that to attract and that to repel to the very end. Note that the stone smites the image (34); in other words, the establishment of God's Kingdom on the earth will be with destructive judgments, as all the prophets have shown. Note that some day after the present kingdoms as such, are destroyed, but not before, God's Kingdom will be supreme in the earth (35). For the meaning of verses 37, 38, see Jeremiah 27.
Note that all the world-powers following Babylon will be inferior to it in a descending scale (39, 40). Inferior not in territorial extent or military prowess, but in the character of their government. Babylon was an absolute monarchy, Nebuchadnezzar's word was law (12, 13). The Medo-Persian power represented a limited monarchy -- Darius hearkened to his princes and his lords (6:4-16). The Grecian was weaker, in that after the death of Alexander the Great, the empire was divided into four parts. The Roman, the weakest of all, the clay mingled with iron, indicating the development of the democracy in the latter times; in other words, constitutional monarchies and republics.
Note particularly the fourth, or Roman, power (40-43). The two legs foreshadow the later division of that empire into the eastern and western halves. The ten toes speak of a time when five separate kingdoms shall represent each half. The iron and clay show the monarchical elements in more or less contention with the democratic, and vice versa. These governmental features are to characterize the end of this age (44), when God shall set up His Kingdom in the midst of heavy and destructive judgments.
【단1:1 MHCC】 The captivity of Daniel and his companions. (단1:1-7) Their refusal to eat the king's meat. (단1:8-16) Their improvement in wisdom. (단1:17-21)
단1:1-7 Nebuchadnezzar, king of Babylon, in the first year of his reign, took Jerusalem, and carried whom and what he pleased away. From this first captivity, most think the seventy years are to be dated. It is the interest of princes to employ wise men; and it is their wisdom to find out and train up such. Nebuchadnezzar ordered that these chosen youths should be taught. All their Hebrew names had something of God in them; but to make them forget the God of their fathers, the Guide of their youth, the heathen gave them names that savoured of idolatry. It is painful to reflect how often public education tends to corrupt the principles and morals.
단1:8-16 The interest we think we make for ourselves, we must acknowledge to be God's gift. Daniel was still firm to his religion. Whatever they called him, he still held fast the spirit of an Israelite. These youths scrupled concerning the meat, lest it should be sinful. When God's people are in Babylon they need take special care that they partake not of her sins. It is much to the praise of young people, not to covet or seek the delights of sense. Those who would excel in wisdom and piety, must learn betimes to keep the body under. Daniel avoided defiling himself with sin; and we should more fear that than any outward trouble. It is easier to keep temptation at a distance, than to resist it when near. And we cannot better improve our interest in any with whom we have found favour, than to use it to keep us from sin. People will not believe the benefit of avoiding excess, and of a spare diet, nor how much they contribute to the health of the body, unless they try. Conscientious temperance will always do more, even for the comfort of this life, than sinful indulgence.
단1:17-21 Daniel and his fellows kept to their religion; and God rewarded them with eminence in learning. Pious young persons should endeavour to do better than their fellows in useful things; not for the praise of man, but for the honour of the gospel, and that they may be qualified for usefulness. And it is well for a country, and for the honour of a prince, when he is able to judge who are best fitted to serve him, and prefers them on that account. Let young men steadily attend to this chapter; and let all remember that God will honour those who honour him, but those who despise him shall be lightly esteemed.
【단1:2 JFB】2. Shinar—the old name of Babylonia (창11:2; 14:1; 사11:11; Z전5:11). Nebuchadnezzar took only "part of the vessels," as he did not intend wholly to overthrow the state, but to make it tributary, and to leave such vessels as were absolutely needed for the public worship of Jehovah. Subsequently all were taken away and were restored under Cyrus (스1:7).
his god—Bel. His temple, as was often the case among the heathen, was made "treasure house" of the king.
【단1:3 JFB】3. master of … eunuchs—called in Turkey the kislar aga.
of the king's seed—compare the prophecy, 왕하20:17, 18.
【단1:4 JFB】4. no blemish—A handsome form was connected, in Oriental ideas, with mental power. "Children" means youths of twelve or fourteen years old.
teach … tongue of … Chaldeans—their language and literature, the Aramaic-Babylonian. That the heathen lore was not altogether valueless appears from the Egyptian magicians who opposed Moses; the Eastern Magi who sought Jesus, and who may have drawn the tradition as to the "King of the Jews" from 단9:24, &c., written in the East. As Moses was trained in the learning of the Egyptian sages, so Daniel in that of the Chaldeans, to familiarize his mind with mysterious lore, and so develop his heaven-bestowed gift of understanding in visions (단1:4, 5, 17).
【단1:5 JFB】5. king's meat—It is usual for an Eastern king to entertain, from the food of his table, many retainers and royal captives (렘52:33, 34). The Hebrew for "meat" implies delicacies.
stand before the king—as attendant courtiers; not as eunuchs.
【단1:6 JFB】6. children of Judah—the most noble tribe, being that to which the "king's seed" belonged (compare 단1:3).
【단1:7 JFB】7. gave names—designed to mark their new relation, that so they might forget their former religion and country (창41:45). But as in Joseph's case (whom Pharaoh called Zaphnath-paaneah), so in Daniel's, the name indicative of his relation to a heathen court ("Belteshazzar," that is, "Bel's prince"), however flattering to him, is not the one retained by Scripture, but the name marking his relation to God ("Daniel," God my Judge, the theme of his prophecies being God's judgment on the heathen world powers).
Hananiah—that is, "whom Jehovah hath favored."
Shadrach—from Rak, in Babylonian, "the King," that is, "the Sun"; the same root as in Abrech (창41:43, Margin), "Inspired or illumined by the Sun-god."
Mishael—that is, "who is what God is?" Who is comparable to God?
Meshach—The Babylonians retained the first syllable of Mishael, the Hebrew name; but for El, that is, God, substituted Shak, the Babylonian goddess, called Sheshach (렘25:26; 51:41), answering to the Earth, or else Venus, the goddess of love and mirth; it was during her feast that Cyrus took Babylon.
Azariah—that is, "whom Jehovah helps."
Abed-nego—that is, "servant of the shining fire." Thus, instead of to Jehovah, these His servants were dedicated by the heathen to their four leading gods [Herodotus, Clio]; Bel, the Chief-god, the Sun-god, Earth-god, and Fire-god. To the last the three youths were consigned when refusing to worship the golden image (단3:12). The Chaldee version translates "Lucifer," in 사14:12, Nogea, the same as Nego. The names thus at the outset are significant of the seeming triumph, but sure downfall, of the heathen powers before Jehovah and His people.
【단1:8 JFB】8. Daniel … would not defile himself with … king's meat—Daniel is specified as being the leader in the "purpose" (the word implies a decided resolution) to abstain from defilement, thus manifesting a character already formed for prophetical functions. The other three youths, no doubt, shared in his purpose. It was the custom to throw a small part of the viands and wine upon the earth, as an initiatory offering to the gods, so as to consecrate to them the whole entertainment (compare 신32:38). To have partaken of such a feast would have been to sanction idolatry, and was forbidden even after the legal distinction of clean and unclean meats was done away (고전8:7, 10; 10:27, 28). Thus the faith of these youths was made instrumental in overruling the evil foretold against the Jews (겔4:13; 호9:3), to the glory of God. Daniel and his three friends, says Auberlen, stand out like an oasis in the desert. Like Moses, Daniel "chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season" (히11:25; see 단9:3-19). He who is to interpret divine revelations must not feed on the dainties, nor drink from the intoxicating cup, of this world. This made him as dear a name to his countrymen as Noah and Job, who also stood alone in their piety among a perverse generation (겔14:14; 28:3).
requested—While decided in principle, we ought to seek our object by gentleness, rather than by an ostentatious testimony, which, under the plea of faithfulness, courts opposition.
【단1:9 JFB】9. God … brought Daniel into favour—The favor of others towards the godly is the doing of God. So in Joseph's case (창39:21). Especially towards Israel (시106:46; compare 잠16:7).
【단1:10 JFB】10. worse liking—looking less healthy.
your sort—of your age, or class; literally, "circle."
endanger my head—An arbitrary Oriental despot could, in a fit of wrath at his orders having been disobeyed, command the offender to be instantly decapitated.
【단1:11 JFB】11. Melzar—rather, the steward, or chief butler, entrusted by Ashpenaz with furnishing the daily portion to the youths [Gesenius]. The word is still in use in Persia.
【단1:12 JFB】12. pulse—The Hebrew expresses any vegetable grown from seeds, that is, vegetable food in general [Gesenius].
【단1:13 JFB】13-15. Illustrating 신8:3, "Man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord."
【단1:17 JFB】17. God gave them knowledge—(출31:2, 3; 왕상3:12; 욥32:8; 약1:5, 17).
Daniel had understanding in … dreams—God thus made one of the despised covenant-people eclipse the Chaldean sages in the very science on which they most prided themselves. So Joseph in the court of Pharaoh (창40:5; 41:1-8). Daniel, in these praises of his own "understanding," speaks not through vanity, but by the direction of God, as one transported out of himself. See my Introduction, "Contents of the Book."
【단1:18 JFB】18. brought them in—that is, not only Daniel and his three friends, but other youths (단1:3, 19, "among them all").
【단1:19 JFB】19. stood … before the king—that is, were advanced to a position of favor near the throne.
【단1:20 JFB】20. ten times—literally, "ten hands."
magicians—properly, "sacred scribes, skilled in the sacred writings, a class of Egyptian priests" [Gesenius]; from a Hebrew root, "a pen." The word in our English Version, "magicians," comes from mag, that is, "a priest." The Magi formed one of the six divisions of the Medes.
astrologers—Hebrew, "enchanters," from a root, "to conceal," pactisers of the occult arts.
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