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■ 역대하 26장
1. 유다 온 백성이 웃시야로 그 부친 아마샤를 대신하여 왕을 삼으니 때에 나이 십육 세라
Then all the people of Judah took Uzziah , who was sixteen years old , and made him king in the room of his father Amaziah .
2. 왕이 그 열조와 함께 잔 후에 웃시야가 엘롯을 건축하여 유다에 돌렸더라
He built Eloth , and restored it to Judah , after that the king slept with his fathers .
3. 웃시야가 위에 나아갈 때에 나이 십육 세라 예루살렘에서 오십이 년을 치리하니라 그 모친의 이름은 여골리아라 예루살렘 사람이더라
Sixteen years old was Uzziah when he began to reign , and he reigned fifty and two years in Jerusalem . His mother’s name also was Jecoliah of Jerusalem .
4. 웃시야가 그 부친 아마샤의 모든 행위대로 여호와 보시기에 정직히 행하며
And he did that which was right in the sight of the Lord , according to all that his father Amaziah did .
5. 하나님의 묵시를 밝히 아는 스가랴의 사는 날에 하나님을 구하였고 저가 여호와를 구할 동안에는 하나님이 형통케 하셨더라
And he sought God in the days of Zechariah , who had understanding in the visions of God : and as long as he sought the Lord , God made him to prosper .
6. 웃시야가 나가서 블레셋 사람과 싸우고 가드 성과 야브네 성과 아스돗 성을 헐고 아스돗 땅과 블레셋 사람 가운데 성읍들을 건축하매
And he went forth and warred against the Philistines , and brake down the wall of Gath , and the wall of Jabneh , and the wall of Ashdod , and built cities about Ashdod , and among the Philistines .
7. 하나님이 도우사 블레셋 사람과 구르바알에 거한 아라비아 사람과 마온 사람을 치게 하신지라
And God helped him against the Philistines , and against the Arabians that dwelt in Gur–baal , and the Mehunims .
8. 암몬 사람이 웃시야에게 조공을 바치매 웃시야가 심히 강성하여 이름이 애굽 변방까지 퍼졌더라
And the Ammonites gave gifts to Uzziah : and his name spread abroad even to the entering in of Egypt ; for he strengthened himself exceedingly .
9. 웃시야가 예루살렘에서 성 모퉁이 문과 골짜기 문과 성굽이에 망대를 세워 견고하게 하고
Moreover Uzziah built towers in Jerusalem at the corner gate , and at the valley gate , and at the turning of the wall, and fortified them.
10. 또 거친 땅에 망대를 세우고 물웅덩이를 많이 팠으니 평야와 평지에 욱축을 많이 기름이며 또 여러 산과 좋은 밭에 농부와 포도원을 다스리는 자를 두었으니 농사를 좋아함이더라
Also he built towers in the desert , and digged many wells : for he had much cattle , both in the low country , and in the plains : husbandmen also, and vine dressers in the mountains , and in Carmel : for he loved husbandry .
11. 웃시야에게 또 싸우는 군사가 있으니 서기관 여이엘과 영장 마아세야의 조사한 수효대로 왕의 장관 하나냐의 수하에 속하여 떼를 지어 나가서 싸우는 자라
Moreover Uzziah had an host of fighting men , that went out to war by bands , according to the number of their account by the hand of Jeiel the scribe and Maaseiah the ruler , under the hand of Hananiah , one of the king’s captains .
12. 족장의 총수가 이천육백 명이니 모두 큰 용사요
The whole number of the chief of the fathers of the mighty men of valour were two thousand and six hundred .
13. 그 수하의 군대가 삼십만 칠천오백 명이라 건장하고 싸움에 능하여 왕을 도와 대적을 치는 자며
And under their hand was an army , three hundred thousand and seven thousand and five hundred , that made war with mighty power , to help the king against the enemy .
14. 웃시야가 그 온 군대를 위하여 방패와 창과 투구와 갑옷과 활과 물매 돌을 예비하고
And Uzziah prepared for them throughout all the host shields , and spears , and helmets , and habergeons , and bows , and slings to cast stones .
15. 또 예루살렘에서 공교한 공장으로 기계를 창작하여 망대와 성곽 위에 두어 살과 큰 돌을 발하게 하였으니 그 이름이 원방에 퍼짐은 기이한 도우심을 얻어 강성하여짐이더라
And he made in Jerusalem engines , invented by cunning men , to be on the towers and upon the bulwarks , to shoot arrows and great stones withal. And his name spread far abroad ; for he was marvellously helped , till he was strong .
16. 저가 강성하여지매 그 마음이 교만하여 악을 행하여 그 하나님 여호와께 범죄하되 곧 여호와의 전에 들어가서 향단에 분향하려 한지라
But when he was strong , his heart was lifted up to his destruction : for he transgressed against the Lord his God , and went into the temple of the Lord to burn incense upon the altar of incense .
17. 제사장 아사랴가 여호와의 제사장 용맹한 자 팔십 인을 데리고 그 뒤를 따라 들어가서
And Azariah the priest went in after him, and with him fourscore priests of the Lord , that were valiant men :
18. 웃시야 왕을 막아 가로되 웃시야여 여호와께 분향하는 일이 왕의 할 바가 아니요 오직 분향하기 위하여 구별함을 받은 아론의 자손 제사장의 할 바니 성소에서 나가소서 왕이 범죄하였으니 하나님 여호와께 영광을 얻지 못하리이다
And they withstood Uzziah the king , and said unto him, It appertaineth not unto thee, Uzziah , to burn incense unto the Lord , but to the priests the sons of Aaron , that are consecrated to burn incense : go out of the sanctuary ; for thou hast trespassed ; neither shall it be for thine honour from the Lord God .
19. 웃시야가 손으로 향로를 잡고 분향하려 하다가 노를 발하니 저가 제사장에게 노할 때에 여호와의 전 안 향단 곁 제사장 앞에서 그 이마에 문둥병이 발한지라
Then Uzziah was wroth , and had a censer in his hand to burn incense : and while he was wroth with the priests , the leprosy even rose up in his forehead before the priests in the house of the Lord , from beside the incense altar .
20. 대제사장 아사랴와 모든 제사장이 왕의 이마에 문둥병이 발하였음을 보고 전에서 급히 쫓아내고 여호와께서 치시므로 왕도 속히 나가니라
And Azariah the chief priest , and all the priests , looked upon him, and, behold, he was leprous in his forehead , and they thrust him out from thence; yea, himself hasted also to go out , because the Lord had smitten him.
21. 웃시야 왕이 죽는 날까지 문둥이가 되었고 문둥이가 되매 여호와의 전에서 끊어졌고 별궁에 홀로 거하였으므로 그 아들 요담이 왕궁을 관리하며 국민을 치리하였더라
And Uzziah the king was a leper unto the day of his death , and dwelt in a several house , being a leper ; for he was cut off from the house of the Lord : and Jotham his son was over the king’s house , judging the people of the land .
22. 이 외에 웃시야의 시종 행적은 아모스의 아들 선지자 이사야가 기록하였더라
Now the rest of the acts of Uzziah , first and last , did Isaiah the prophet , the son of Amoz , write .
23. 웃시야가 그 열조와 함께 자매 저는 문둥이라 하여 열왕의 묘실 접한 땅 곧 그 열조의 곁에 장사하니라 그 아들 요담이 대신하여 왕이 되니라
So Uzziah slept with his fathers , and they buried him with his fathers in the field of the burial which belonged to the kings ; for they said , He is a leper : and Jotham his son reigned in his stead.
■ 주석 보기
【대하26:1 JFB】대하26:1-8. Uzziah Succeeds Amaziah and Reigns Well in the Days of Zechariah.
1. Then all the people of Judah took Uzziah—(See on 왕하14:21; 왕하15:1).
【대하26:1 CWC】[JEHORAM TO HEZEKIAH]
1. Jehoram, c. 21.
Jehoshaphat followed Rehoboam's example in arranging for his sons (v. 3), but without the hoped-for result (v. 4). Such a brother as Jehoram proved might be expected to act in his kingly capacity as verses five to seven testify. "Elijah" (v. 12) may be mistaken of the transcribers for "Elisha," as the former died earlier (2 Kings 2); unless we take the view in the margin that this was a "writing" he left behind him. For the fulfillment of this "writing" read the rest of the chapter. We had a much fuller account of this reign in 2 Kings.
2. Ahaziah, c. 22.
This king is called "Jehoahaz" in the preceding chapter (v. 17). The peculiarity in the figures {22:2) was noticed in 왕하8:26, and the fact that his mother was the grand-daughter of Omri (v. 2). Note her influence (v. 3) like that of the mother of what other king recently considered?
In the story of verses five to nine, it is of interest to know that archaeological research has found the names of Hazael and Jehu on the Assyrian sculptures.
Athaliah's motive (v. 10) may have been inspired partly by anger at the destruction of her own house of Ahab, partly by the necessity of self-defense against Jehu, and partly by pride and ambition, since if any of the young princes became king his mother would supersede her in power and dignity.
Verse 12 means that the priests and their families, some of them at least, were privileged to dwell in the buildings in the outer wall of the temple.
3. Joash, cc. 23, 24.
"Chief of the fathers of Israel" (23:2), means Judah and Benjamin only, the name usually employed in this book for all that remained of Israel. 2 Chronicles 24: 15-22 has no parallel in Kings. It mentions the honor shown Jehoiada. Burial in cities, except Jerusalem, was prohibited, and in that case only allowed to kings. What request did the princes make to the king after the death of the faithful priest (v. 17)? Does the next verse indicate its character? And was the king himself guilty (v. 21)? Compare 마23:29-35. In this last passage Christ speaks of the slain prophet as the son of Barachias instead of Jehoiada, but possibly he was the latter's grandson. In his death the prophet said: "The Lord shall see and require" (v. 22), and for the fulfillment of the warning read the chapter to the end.
4. Amaziah, c. 25.
This history is divided into three parts: (1) the general account of the reign, and its spirit, especially at the beginning (vv. 1-4); (2) the conquest of the Edomites (vv, 5-13); (3) the idolatry of the king and its punishment at the hands of Israel (vv. 14-28). The second of these events is given with detail not found in the earlier record, and is valuable for the reply of God's servant to the king (v. 9), the lesson of which should not be disregarded. The third event also contains new matter (vv. 14-16), which explains why the calamity of the following verses was permitted.
5. Uzziah, c. 26.
Two periods suggest themselves in this case, early obedience and prosperity (vv. 1-15), and then pride and punishment (vv. 16-23). A comparison of the record of the first period with 2 Kings 14 and 15 shows new matter illustrating Uzziah's prosperity, who is there called "Azariah." This latter name is that of the Assyrian inscriptions also. Do not let verse five escape. "He sought God in the days of Zechariah, who had understanding in the visions of God." How valuable the prophets in the history of God's people, and especially those who understand the visions of God! There is a difference in prophets. Some understand what others do not. How necessary, therefore, that the Scripture interpreter should fear the Lord that he may possess his secrets.
Uzziah desired to exercise regal and sacerdotal functions at the same time, as in the case of pagan kings and emperors, but which was contrary to the divine law (Ex, 30, Num. 18). For the sin, compare 1 Samuel 13, and the punishment, Numbers 12, 2 Kings 5.
6. Jotham and Ahaz, cc. 27, 28.
Of Jotham's reign little need be said except to call attention to the lesson in verse six. The story of Ahaz is divided into four parts: (1) his general character and reign (vv. 1-5); (2) the invasions by Syria and Israel (vv. 6-15); (3) the alliance with Assyria (vv. 16-21); (4) the summary (vv. 22-27).
There is much that is new as compared with Kings, but the prophetic intercession for Judah with their brethren of Israel is particularly interesting (vv. 9-15). Was it their power, or God's judicial sentence that caused Israel to be victorious (v. 9)? How had they abused their opportunity? What should make them cautious and merciful (v. 10)? Verses 12-15 accord with the parable of the Good Samaritan (Luke 10), and Christ may have drawn upon this episode.
Ahaz's alliance with Assyria is attested by the Assyrian monuments. In the summary of the close of his reign, what language (v. 24) indicates the suspension of the worship of God in his time?
7. Hezekiah, cc. 29-32.
After the beginning of Hezekiah's history, we have, in chapter 29, the cleansing and consecration of the temple. In 30, the great passover. In 31, the religious reforms following. In 32, Sennacherib's expedition, and Hezekiah's sickness and the close of the reign. In Kings the military and political side of the reign is given more fully, but not the inner religious and theocratic side, as we see by comparing chapters 29-31 with the introductory verses of 2 Kings 18.
Noting a few outstanding points, "all the uncleanness" (29:16) means probably the sacrificial vessels formerly employed in idolatry, and possibly the remains of idolatrous offerings. "Ye have filled your hand unto the Lord" (v. 31 margin), means they had consecrated themselves to God (출28:41) after offering the expiatory sacrifices which preceded such consecration. Keep in mind that God accepts nothing from us as either gift or service until He accepts us. And we can be accepted only on the ground of the expiatory sacrifice of Christ. Note the last word of this chapter in the light of its context. That is the way a revival comes. O, that God would now surprise us with one!
Why could they not keep the passover in the appointed first month (30:2-4)? Was a change ever permissible (민9:6-13)? Note the breadth of the invitation (vv. 5-9), and the reception it met from Israel (vv. 10, 11). See the difficulty in the case of Judah and the cause of it (v. 12). "Healed the people" (v. 20) means forgave their guilt. "That they might be encouraged (steadfast) in the law of the Lord" (31:4), means that they might live care-free while performing their official duties.
Note that Hezekiah was a man of prayer and faith, who did not neglect means (32:1-8). To understand "he repaid not, etc.," (v. 25), compare 왕하20:12, etc. How disappointing this is in so good a man, and what a lesson it teaches as to the need of prayer and watchfulness to the end of our lives (v. 31).
【대하26:1 MHCC】As long as Uzziah sought the Lord, and minded religion, God made him to prosper. Those only prosper whom God makes to prosper; for prosperity is his gift. Many have owned, that as long as they sought the Lord, and kept close to their duty, they prospered; but when they forsook God, every thing went cross. God never continues either to bless the indolent or to withhold his blessing from the diligent. He will never suffer any to seek his face in vain. Uzziah's name was famed throughout all the neighbouring countries. A name with God and good people makes truly honourable. He did not delight in war, nor addict himself to sports, but delighted in husbandry.
【대하26:2 JFB】2. He built Eloth—or, "He it was who built Eloth." The account of the fortifications of this port on the Red Sea, which Uzziah restored to the kingdom of Judah (대하33:13), is placed before the chronological notices (대하26:3), either on account of the importance attached to the conquest of Eloth, or from the desire of the historian to introduce Uzziah as the king, who was known as the conqueror of Eloth. Besides, it indicates that the conquest occurred in the early part of his reign, that it was important as a port, and that Hebrew merchants maintained the old trade between it and the countries of the East [Bertheau].
【대하26:5 JFB】5. he sought God in the days of Zechariah—a wise and pious counsellor, who was skilled in understanding the meaning and lessons of the ancient prophecies, and who wielded a salutary influence over Uzziah.
【대하26:6 JFB】6, 7. he went forth and warred against the Philistines—He overcame them in many engagements—dismantled their towns, and erected fortified cities in various parts of the country, to keep them in subjection.
Jabneh—the same as Jabneel (수15:11).
【대하26:7 JFB】7. Gur-baal—thought by some to be Gerar, and by others Gebal.
【대하26:8 JFB】8. the Ammonites gave gifts—The countries east of the Jordan became tributary to him, and by the rapid succession and extent of his victories, his kingdom was extended to the Egyptian frontier.
【대하26:9 JFB】대하26:9, 10. His Buildings.
9. Uzziah built towers in Jerusalem, &c.—whence resistance could be made, or missiles discharged against assailants. The sites of the principal of these towers were: at the corner gate (대하25:23), the northwest corner of the city; at the valley gate on the west, where the Joppa gate now is; at the "turning"—a curve in the city wall on the eastern side of Zion. The town, at this point, commanded the horse gate which defended Zion and the temple hill on the southeast [Bertheau].
【대하26:10 JFB】10. Also he built towers in the desert—for the threefold purpose of defense, of observation, and of shelter to his cattle. He dug also a great many wells, for he loved and encouraged all branches of agriculture. Some of these "were in the desert," that is, in the district to the southeast of Jerusalem, on the west of the Dead Sea, an extensive grazing district "in the low country" lying between the mountains of Judah and the Mediterranean; "and in the plains," east of the Jordan, within the territory of Reuben (신4:43; 수20:8).
in Carmel—This mountain, being within the boundary of Israel, did not belong to Uzziah; and as it is here placed in opposition to the vine-bearing mountains, it is probably used, not as a proper name, but to signify, as the word denotes, "fruitful fields" (Margin).
【대하26:11 JFB】대하26:11-15. His Host, and Engines of War.
11-15. an host of fighting men, that went out to war by bands—He raised a strong body of militia, divided into companies or regiments of uniform size, which served in rotation. The enumeration was performed by two functionaries expert in the drawing up of military muster-rolls, under the superintendence of Hananiah, one of the high officers of the crown. The army consisted of 307,500 picked men, under the command of two thousand gallant officers, chiefs or heads of fathers' houses, so that each father's house formed a distinct band. They were fully equipped with every kind of military accoutrements, from brazen helmets, a habergeon or coat of mail, to a sling for stones.
【대하26:15 JFB】15. he made … engines, invented by cunning men … to shoot arrows and great stones—This is the first notice that occurs in history of the use of machines for throwing projectiles. The invention is apparently ascribed to the reign of Uzziah, and Pliny expressly says they originated in Syria.
he was marvellously helped till he was strong—He conducted himself as became the viceroy of the Divine King, and prospered.
【대하26:16 JFB】대하26:16-21. He Invades the Priest's Office, and Is Smitten with Leprosy.
16-21. he transgressed against the Lord, &c.—(See on 왕하15:5). This daring and wicked act is in both records traced to the intoxicating influence of overweening pride and vanity. But here the additional circumstances are stated, that his entrance was opposed, and strong remonstrances made (대상6:10) by the high priest, who was accompanied by eighty inferior priests. Rage and threats were the only answers he deigned to return, but God took care to vindicate the sacredness of the priestly office. At the moment the king lifted the censer, He struck him with leprosy. The earthquake mentioned (암1:1) is said to have been felt at the moment [Josephus].
【대하26:16 MHCC】The transgression of the kings before Uzziah was, forsaking the temple of the Lord, and burning incense upon idolatrous altars. But his transgression was, going into the holy place, and attempting to burn incense upon the altar of God. See how hard it is to avoid one extreme, and not run into another. Pride of heart was at the bottom of his sin; a lust that ruins many. Instead of lifting up the name God in gratitude to him who had done so much for him, his heart was lifted up to his hurt. Men's pretending to forbidden knowledge, and seeking things too high for them, are owing to pride of heart. The incense of our prayers must be, by faith, put into the hands of our Lord Jesus, the great High Priest of our profession, else we cannot expect it to be accepted by God, 계8:3. Though Uzziah strove with the priests, he would not strive with his Maker. But he was punished for his transgression; he continued a leper to his death, shut out from society. The punishment answered the sin as face to face in a glass. Pride was at the bottom of his transgression, and thus God humbled him, and put dishonour upon him. Those that covet forbidden honours, forfeit allowed ones. Adam, by catching at the tree of knowledge which he might not eat of, debarred himself of the tree of life which he might have eaten of. Let all that read say, The Lord is righteous. And when the Lord sees good to throw prosperous and useful men aside, as broken vessels, if he raises up others to fill their places, they may rejoice to renounce all worldly concerns, and employ their remaining days in preparation for death.
【대하26:21 JFB】21. dwelt in a several house—in an infirmary [Bertheau].
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