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■ 역대하 34장
1. 요시야가 위에 나아갈 때에 나이 팔 세라 예루살렘에서 삼십일 년을 치리하며
Josiah was eight years old when he began to reign , and he reigned in Jerusalem one and thirty years .
2. 여호와 보시기에 정직히 행하여 그 조상 다윗의 길로 행하여 좌우로 치우치지 아니하고
And he did that which was right in the sight of the Lord , and walked in the ways of David his father , and declined neither to the right hand , nor to the left .
3. 오히려 어렸을 때 곧 위에 있은지 팔 년에 그 조상 다윗의 하나님을 비로소 구하고 그 십이년에 유다와 예루살렘을 비로소 정결케하여 그 산당과 아세라 목상들과 아로새긴 우상들과 부어 만든 우상들을 제하여 버리매
For in the eighth year of his reign , while he was yet young , he began to seek after the God of David his father : and in the twelfth year he began to purge Judah and Jerusalem from the high places , and the groves , and the carved images , and the molten images .
4. 무리가 왕의 앞에서 바알들의 단을 훼파하였으며 왕이 또 그 단 위에 높이 달린 태양상들을 찍고 또 아세라 목상들과 아로새긴 우상들과 부어 만든 우상들을 빻아 가루를 만들어 거기 제사하던 자들의 무덤에 뿌리고
And they brake down the altars of Baalim in his presence ; and the images , that were on high above them , he cut down ; and the groves , and the carved images , and the molten images , he brake in pieces , and made dust of them, and strowed it upon the graves of them that had sacrificed unto them.
5. 제사장들의 뼈를 단 위에서 불살라 유다와 예루살렘을 정결케 하였으며
And he burnt the bones of the priests upon their altars , and cleansed Judah and Jerusalem .
6. 또 므낫세와 에브라임과 시므온과 납달리까지 사면 황폐한 성읍들에도 그렇게 행하여
And so did he in the cities of Manasseh , and Ephraim , and Simeon , even unto Naphtali , with their mattocks round about .
7. 단들을 훼파하며 아세라 목상들과 아로새긴 우상들을 빻아 가루를 만들며 온 이스라엘 땅에 있는 모든 태양상을 찍고 예루살렘으로 돌아왔더라
And when he had broken down the altars and the groves , and had beaten the graven images into powder , and cut down all the idols throughout all the land of Israel , he returned to Jerusalem .
8. 요시야가 위에 있은지 십팔 년에 그 땅과 전을 정결케 하기를 마치고 그 하나님 여호와의 전을 수리하려 하여 아살랴의 아들 사반과 부윤 마아세야와 서기관 요아하스의 아들 요아를 보낸지라
Now in the eighteenth year of his reign , when he had purged the land , and the house , he sent Shaphan the son of Azaliah , and Maaseiah the governor of the city , and Joah the son of Joahaz the recorder , to repair the house of the Lord his God .
9. 저희가 대제사장 힐기야에게 나아가 전에 하나님의 전에 연보한 돈을 저에게 붙이니 이 돈은 문을 지키는 레위 사람이 므낫세와 에브라임과 남아있는 이스라엘 사람과 온 유다와 베냐민과 예루살렘 거민들에게서 거둔 것이라
And when they came to Hilkiah the high priest , they delivered the money that was brought into the house of God , which the Levites that kept the doors had gathered of the hand of Manasseh and Ephraim , and of all the remnant of Israel , and of all Judah and Benjamin ; and they returned to Jerusalem .
10. 그 돈을 여호와의 전 역사를 감독하는 자의 손에 붙이니 저희가 여호와의 전에 있는 공장에게 주어 그 전을 수리하게 하되
And they put it in the hand of the workmen that had the oversight of the house of the Lord , and they gave it to the workmen that wrought in the house of the Lord , to repair and amend the house :
11. 곧 목수와 건축하는 자에게 붙여 다듬은 돌과 연접하는 나무를 사며 유다 왕들이 헐어버린 전들을 위하여 들보를 만들게 하매
Even to the artificers and builders gave they it, to buy hewn stone , and timber for couplings , and to floor the houses which the kings of Judah had destroyed .
12. 그 사람들이 진실히 그 일을 하니라 그 감독은 레위 사람 곧 므라리 자손 중 야핫과 오바댜요 그핫 자손 중 스가랴와 무술람이라 다 그 일을 주장하고 또 음악에 익숙한 레위 사람이 함께 하였으며
And the men did the work faithfully : and the overseers of them were Jahath and Obadiah , the Levites , of the sons of Merari ; and Zechariah and Meshullam , of the sons of the Kohathites , to set it forward ; and other of the Levites , all that could skill of instruments of musick .
13. 저희가 또 담부하는 자를 관할하며 범백 공장을 동독하고 어떤 레위 사람은 서기와 관리와 문지기가 되었더라
Also they were over the bearers of burdens , and were overseers of all that wrought the work in any manner of service : and of the Levites there were scribes , and officers , and porters .
14. 무리가 여호와의 전에 연보한 돈을 꺼낼 때에 제사장 힐기야가 모세의 전한 여호와의 율법책을 발견하고
And when they brought out the money that was brought into the house of the Lord , Hilkiah the priest found a book of the law of the Lord given by Moses .
15. 서기관 사반에게 일러 가로되 내가 여호와의 전에서 율법책을 발견하였노라 하고 그 책을 사반에게 주매
And Hilkiah answered and said to Shaphan the scribe , I have found the book of the law in the house of the Lord . And Hilkiah delivered the book to Shaphan .
16. 사반이 책을 가지고 왕에게 나아가서 복명하여 가로되 왕께서 종들에게 명하신 것을 종들이 다 준행하였나이다
And Shaphan carried the book to the king , and brought the king word back again, saying , All that was committed to thy servants , they do it.
17. 또 여호와의 전에 있던 돈을 쏟아서 감독자와 공장의 손에 붙였나이다 하고
And they have gathered together the money that was found in the house of the Lord , and have delivered it into the hand of the overseers , and to the hand of the workmen .
18. 서기관 사반이 또 왕에게 고하여 가로되 제사장 힐기야가 내게 책을 주더이다 하고 사반이 왕의 앞에서 읽으매
Then Shaphan the scribe told the king , saying , Hilkiah the priest hath given me a book . And Shaphan read it before the king .
19. 왕이 율법의 말씀을 듣자 곧 자기 옷을 찢더라
And it came to pass, when the king had heard the words of the law , that he rent his clothes .
20. 왕이 힐기야와 사반의 아들 아히감과 미가의 아들 압돈과 서기관 사반과 왕의 시신 아사야에게 명하여 가로되
And the king commanded Hilkiah , and Ahikam the son of Shaphan , and Abdon the son of Micah , and Shaphan the scribe , and Asaiah a servant of the king’s , saying ,
21. 너희는 가서 나와 및 이스라엘과 유다의 남은 자를 위하여 이 발견한 책의 말씀에 대하여 여호와께 물으라 우리 열조가 여호와의 말씀을 지키지 아니하고 이 책에 기록된 모든 것을 준행치 아니하였으므로 여호와께서 우리에게 쏟으신 진노가 크도다
Go , enquire of the Lord for me, and for them that are left in Israel and in Judah , concerning the words of the book that is found : for great is the wrath of the Lord that is poured out upon us, because our fathers have not kept the word of the Lord , to do after all that is written in this book .
22. 이에 힐기야와 왕의 보낸 사람들이 여선지자 훌다에게로 나아가니 저는 하스라의 손자 독핫의 아들 예복을 주관하는 살룸의 아내라 예루살렘 둘째 구역에 거하였더라 저희가 그에게 이 뜻으로 고하매
And Hilkiah , and they that the king had appointed, went to Huldah the prophetess , the wife of Shallum the son of Tikvath , the son of Hasrah , keeper of the wardrobe ; (now she dwelt in Jerusalem in the college :) and they spake to her to that effect.
23. 훌다가 저희에게 이르되 이스라엘 하나님 여호와의 말씀으로 너희는 너희를 내게 보낸 사람에게 고하기를
And she answered them, Thus saith the Lord God of Israel , Tell ye the man that sent you to me,
24. 여호와의 말씀이 내가 이곳과 그 거민에게 재앙을 내리되 곧 유다 왕 앞에서 읽은 책에 기록된 모든 저주대로 하리니
Thus saith the Lord , Behold, I will bring evil upon this place , and upon the inhabitants thereof, even all the curses that are written in the book which they have read before the king of Judah :
25. 이는 이 백성이 나를 버리고 다른 신에게 분향하며 그 손의 모든 소위로 나의 노를 격발하였음이라 그러므로 나의 노를 이곳에 쏟으매 꺼지지 아니하리라 하라 하셨느니라
Because they have forsaken me, and have burned incense unto other gods , that they might provoke me to anger with all the works of their hands ; therefore my wrath shall be poured out upon this place , and shall not be quenched .
26. 너희를 보내어 여호와께 묻게 한 유다 왕에게는 너희가 이렇게 고하라 이스라엘 하나님 여호와의 말씀이 네가 들은 말을 의논컨대
And as for the king of Judah , who sent you to enquire of the Lord , so shall ye say unto him, Thus saith the Lord God of Israel concerning the words which thou hast heard ;
27. 내가 이곳과 그 거민을 가리켜 말한 것을 네가 듣고 마음이 연하여 하나님 앞 곧 내 앞에서 겸비하여 옷을 찢고 통곡하였으므로 나도 네 말을 들었노라 여호와가 말하였느니라
Because thine heart was tender , and thou didst humble thyself before God , when thou heardest his words against this place , and against the inhabitants thereof, and humbledst thyself before me, and didst rend thy clothes , and weep before me; I have even heard thee also, saith the Lord .
28. 그러므로 내가 너로 너의 열조에게 돌아가서 평안히 묘실로 들어가게 하리니 내가 이곳과 그 거민에게 내리는 모든 재앙을 네가 눈으로 보지 못하리라 하셨느니라 사자들이 왕에게 복명하니라
Behold, I will gather thee to thy fathers , and thou shalt be gathered to thy grave in peace , neither shall thine eyes see all the evil that I will bring upon this place , and upon the inhabitants of the same. So they brought the king word again .
29. 왕이 보내어 유다와 예루살렘의 모든 장로를 불러 모으고
Then the king sent and gathered together all the elders of Judah and Jerusalem .
30. 이에 여호와의 전에 올라가매 유다 모든 사람과 예루살렘 거민과 제사장들과 레위 사람들과 모든 백성이 무론노소하고 다 함께한지라 왕이 여호와의 전 안에서 발견한 연약책의 모든 말씀을 읽어 무리의 귀에 들리고
And the king went up into the house of the Lord , and all the men of Judah , and the inhabitants of Jerusalem , and the priests , and the Levites , and all the people , great and small : and he read in their ears all the words of the book of the covenant that was found in the house of the Lord .
31. 왕이 자기 처소에 서서 여호와 앞에서 언약을 세우되 마음을 다하고 성품을 다하여 여호와를 순종하고 그 계명과 법도와 율례를 지켜 이 책에 기록된 언약의 말씀을 이루리라 하고
And the king stood in his place , and made a covenant before the Lord , to walk after the Lord , and to keep his commandments , and his testimonies , and his statutes , with all his heart , and with all his soul , to perform the words of the covenant which are written in this book .
32. 예루살렘과 베냐민에 있는 자들로 다 이에 참가하게 하매 예루살렘 거민이 하나님 곧 그 열조의 하나님의 언약을 좇으니라
And he caused all that were present in Jerusalem and Benjamin to stand to it. And the inhabitants of Jerusalem did according to the covenant of God , the God of their fathers .
33. 이와 같이 요시야가 이스라엘 자손에게 속한 모든 땅에서 가증한 것을 다 제하여 버리고 이스라엘의 모든 사람으로 그 하나님 여호와를 섬기게 하였으므로 요시야가 사는 날에 백성이 그 열조의 하나님 여호와께 복종하고 떠나지 아니하였더라
And Josiah took away all the abominations out of all the countries that pertained to the children of Israel , and made all that were present in Israel to serve , even to serve the Lord their God . And all his days they departed not from following the Lord , the God of their fathers .
■ 주석 보기
【대하34:1 JFB】대하34:1, 2. Josiah's Good Reign.
1. Josiah was eight years old—(See on 왕하22:1). The testimony borne to the undeviating steadfastness of his adherence to the cause of true religion places his character and reign in honorable contrast with those of many of his royal predecessors.
【대하34:1 CWC】[MANASSEH TO THE CAPTIVITY]
1. Manasseh and Amon, c. 33.
The history of the first-named is divided into three parts: (1) the outline of his character and reign down to the crisis of his punishment (vv. 1-10); (2) his affliction and repentance in Babylon (vv. 11-13); (3) his later career and death (vv. 14-20). The first part was considered in Kings. For the reference to "groves" and "the host of heaven," compare 신16:21 and 17:3. It was in such groves, and on the high hills, and under the trees, that the heathen were guilty of their idolatrous practices. As a comment on verse six turn to 신18:9, etc. Verse seven is a forerunner of what we read of the Antichrist in Daniel 7-9. Matt. 24, 2 Thess. 2, Rev. 13, etc.
God is merciful and long-suffering, but without avail (v. 10). The Assyrian king was Esarhaddon, son and successor to Sennacherib. "Among thorns" may mean that Manasseh was hiding in such a thicket, but some version have another Hebrew expression translated "among the living," as intended to show only that he was taken alive. His condition was humiliating indeed, hands manacled and ankles fastened together with rings and a bar.
Observe the process of his repentance -- affliction, supplication, humility, mercy, spiritual apprehension, restoration, reformation, zeal, prosperity, (vv. 12-16). Here is a good outline for an expository discourse. It was some political motive that induced the Assyrian to restore him to his kingdom, perhaps to use him as an ally against Egypt, "but God overruled the measure for higher purposes."
The story of Amon calls for no comment.
2. Josiah, cc. 34, 35.
The first ten years of this reign (vv. 1-7) are distinguished by a reformation and revival more thorough than that of Manasseh, and suggesting the one under Hezekiah. The exact chronological order is not followed but the great facts are the same as in Kings. That a king of Judah should have such influence among the tribes of Israel, is explained by the fact that the captivity of the latter had taken place, and the remnant remaining in the land kept in touch with Judah as their protector (v. 6). "Mattocks" has been translated "deserts" and may mean the deserted localities or suburbs of these tribes.
The remainder of this chapter has been alluded to sufficiently in Kings.
The first half of 35 is the account of the great passover, the origin of which was treated in Exodus 12, but a few features call for attention here. For example, "the holy place" in this case, (v. 5), means the court of the priests where the animals for sacrifice were slain, and the people were admitted according to their families, several households at a time. The Levites stood in rows from the slaughtering places to the altar, passing the blood and fat from one to another of the officiating priests. -- Bible Commentary. The Levites, both here and at Hezekiah's passover, did more than the law, strictly interpreted, authorized them to do, but the peculiar conditions in each case justified the liberty. The singers (v. 15) were chanting Psalms 113-118, and doubtless repeating them over and over as each group entered the holy place. The comparison with Samuel's passover (v. 18) suggests that of Hezekiah's, and Solomon's (30:26), the distinction being found in the terms on which the comparisons are based. One perhaps on the grandeur of the ceremonies, and the other on the ardor of the people.
In the story of Josiah's death (vv. 20-27), we repeat what was said in Kings. Egypt and Assyria are rivals for world power, and Palestine is the buffer between them. Judah is Assyria's vassal, and it is Josiah's duty to oppose her enemy's advances. The "valley of Megiddo" is identical with the plain of Esdraelon of which we shall hear later. Necho's reference to God's command (v. 21) may not mean Jehovah, but some false god of Egypt, and yet verse 22 raises a doubt about it. For this reason, some think Jeremiah, who was a contemporaneous prophet in Judah, may have communicated such a revelation to the Egyptian king. If so, it adds a new cause for Josiah's death, for if the prophet revealed it to Necho, he would hardly have kept it a secret from Josiah.
Jeremiah's lamentation is not recorded (v. 25) except as it may be found unidentified in his book of Lamentations. The event is thought to be again referred to in 슥12:11.
3. Jehoahaz, c. 36:1-4.
This was the popular choice to succeed Josiah, but being his younger son, there was a question of its legitimacy, which may explain, in part, his removal by the king of Egypt and the substitution of his older brother. His reign was short, and as we learn from 왕하23:32, it was also wicked.
4. Jehoiakim, vv. 5-8.
His brother was no improvement (compare 렘22:13-19). At first the vassal of Egypt, he subsequently sustained the same relationship to Babylon, which had now become the head of the Assyrian empire, and had finally driven the Egyptians out of Asia. Rebelling against Babylon later on, the latter punished him (vv. 6, 7). Daniel was taken captive at this time (단1:1-6). Jehoiakim himself was not taken prisoner however, although that seems to have been Nebuchadnezzar's original intention. (Compare with verse six, 왕하24:2-7}, Jeremiah as above, and al아36:30.)
5. Jehoiachin, vv. 9, 10.
This king is "Coniah" and "Jeconiah" in Jeremiah (cc. 22, 23), and according to 왕하24:8, was eighteen years old instead of eight when he began to reign. This age seems corroborated by what our lesson says of him (v. 9). Compare also 겔19:1-9. "When the year was expired" (v. 10), means when the spring had come, and its opportunity for military campaigning.
6. Zedekiah, vv. 11-21
As we know from Kings, Zedekiah was not the brother, but the uncle of his predecessor, but called the first-named in accordance with the Hebrew latitude in speaking of family relationships. Note the distinction given a prophet of God, implying both inspiration and authority (v. 12). Note carefully verse 21. We learnt in the Pentateuch that every seventh year in Israel was to be a sacred rest unto the Lord, the land itself was to lie fallow. But the greed of the people had disregarded this law, and now they were to pay the penalty as per 레26:33-35- Judah, providentially, was not colonized by other peoples, as was Israel, so that at the close of seventy years there might be a return (렘25:12, 13).
This book concludes with an account of that return (vv. 22, 23), showing, in so far, that it was written after that event. The story of the return comes before us in detail in Ezra.
【대하34:1 MHCC】Josiah's good reign in Judah.
—As the years of infancy cannot be useful to our fellow-creatures, our earliest youth should be dedicated to God, that we may not waste any of the remaining short space of life. Happy and wise are those who seek the Lord and prepare for usefulness at an early age, when others are pursuing sinful pleasures, contracting bad habits, and forming ruinous connexions. Who can express the anguish prevented by early piety, and its blessed effects? Diligent self-examination and watchfulness will convince us of the deceitfulness and wickedness of our own hearts, and the sinfulness of our lives. We are here encouraged to humble ourselves before God, and to seek unto him, as Josiah did. And believers are here taught, not to fear death, but to welcome it, when it takes them away from the evil to come. Nothing hastens the ruin of a people, nor ripens them for it, more than their disregard of the attempts made for their reformation. Be not deceived, God is not mocked. The current and tide of affections only turns at the command of Him who raises up those that are dead in trespasses and sins. We behold peculiar loveliness, in the grace the Lord bestows on those, who in tender years seek to know and to love the Saviour. Hath Jesus, the Day-spring from on high, visited you? Can you trace your knowledge of this light and life of man, like Josiah, from your youth? Oh the unspeakable happiness of becoming acquainted with Jesus from our earliest years!
【대하34:3 JFB】대하34:3-7. He Destroys Idolatry.
3. in the eighth year of his reign—This was the sixteenth year of his age, and, as the kings of Judah were considered minors till they had completed their thirteenth year, it was three years after he had attained majority. He had very early manifested the piety and excellent dispositions of his character. In the twelfth year of his reign, but the twentieth of his age, he began to take a lively interest in the purgation of his kingdom from all the monuments of idolatry which, in his father's short reign, had been erected. At a later period, his increasing zeal for securing the purity of divine worship led him to superintend the work of demolition in various parts of his dominion. The course of the narrative in this passage is somewhat different from that followed in the Book of Kings. For the historian, having made allusion to the early manifestation of Josiah's zeal, goes on with a full detail of all the measures this good king adopted for the extirpation of idolatry; whereas the author of the Book of Kings sets out with the cleansing of the temple, immediately previous to the celebration of the passover, and embraces that occasion to give a general description of Josiah's policy for freeing the land from idolatrous pollution. The exact chronological order is not followed either in Kings or Chronicles. But it is clearly recorded in both that the abolition of idolatry began in the twelfth and was completed in the eighteenth year of Josiah's reign. Notwithstanding Josiah's undoubted sincerity and zeal and the people's apparent compliance with the king's orders, he could not extinguish a strongly rooted attachment to idolatries introduced in the early part of Manasseh's reign. This latent predilection appears unmistakably developed in the subsequent reigns, and the divine decree for the removal of Judah, as well as Israel, into captivity was irrevocably passed.
【대하34:4 JFB】4. the graves of them that had sacrificed unto them—He treated the graves themselves as guilty of the crimes of those who were lying in them [Bertheau].
【대하34:5 JFB】5. he burnt the bones of the priests upon their altars—A greater brand of infamy could not have been put on idolatrous priests than the disinterment of their bones, and a greater defilement could not have been done to the altars of idolatry than the burning upon them the bones of those who had there officiated in their lifetime.
【대하34:6 JFB】6. with their mattocks—or, "in their deserts"—so that the verse will stand thus: "And so did [namely, break the altars and burn the bones of priests] he in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali, in their deserted suburbs." The reader is apt to be surprised on finding that Josiah, whose hereditary possessions were confined to the kingdom of Judah, exercised as much authority among the tribes of Ephraim, Manasseh, Simeon, and others as far as Naphtali, as he did within his own dominion. Therefore, it is necessary to observe that, after the destruction of Samaria by Shalmaneser, the remnant that continued on the mountains of Israel maintained a close intercourse with Judah, and looked to the sovereigns of that kingdom as their natural protectors. Those kings acquired great influence over them, which Josiah exercised in removing every vestige of idolatry from the land. He could not have done this without the acquiescence of the people in the propriety of this proceeding, conscious that this was conformable to their ancient laws and institutions. The Assyrian kings, who were now masters of the country, might have been displeased at the liberties Josiah took beyond his own territories. But either they were not informed of his doings, or they did not trouble themselves about his religious proceedings, relating, as they would think, to the god of the land, especially as he did not attempt to seize upon any place or to disturb the allegiance of the people [Calmet].
【대하34:8 JFB】대하34:8-18. He Repairs the Temple.
8. in the eighteenth year of his reign … he sent Shaphan—(See on 왕하22:3-9).
【대하34:19 JFB】대하34:19-33. And, Causing the Law to Be Read, Renews the Covenant between God and the People.
19. when the king had heard the words of the law, &c.—(See on 왕하22:11-20; 23:1-3).
※ 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.