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■ 민수기 24장
1. 발람이 자기와 이스라엘을 축복하는 것을 여호와께서 선히 여기심을 보고 전과 같이 사술을 쓰지 아니하고 그 낯을 광야로 향하여
And when Balaam saw that it pleased the Lord to bless Israel , he went not, as at other times , to seek for enchantments , but he set his face toward the wilderness .
2. 눈을 들어 이스라엘이 그 지파대로 거하는 것을 보는 동시에 하나님의 신이 그 위에 임하신지라
And Balaam lifted up his eyes , and he saw Israel abiding in his tents according to their tribes ; and the spirit of God came upon him.
3. 그가 노래를 지어 가로되 브올의 아들 발람이 말하며 눈을 감았던 자가 말하며
And he took up his parable , and said , Balaam the son of Beor hath said , and the man whose eyes are open hath said :
4. 하나님의 말씀을 듣는 자, 전능자의 이상을 보는 자, 엎드려서 눈을 뜬자가 말하기를
He hath said , which heard the words of God , which saw the vision of the Almighty , falling into a trance, but having his eyes open :
5. 야곱이여 네 장막이, 이스라엘이여 네 거처가 어찌 그리 아름다운고
How goodly are thy tents , O Jacob , and thy tabernacles , O Israel !
6. 그 벌어짐이 골짜기 같고 강 가의 동산 같으며 여호와의 심으신 침향목들 같고 물가의 백향목들 같도다
As the valleys are they spread forth , as gardens by the river’s side , as the trees of lign aloes which the Lord hath planted , and as cedar trees beside the waters .
7. 그 통에서는 물이 넘치겠고 그 종자는 많은 물가에 있으리로다 그 왕이 아각보다 높으니 그 나라가 진흥하리로다
He shall pour the water out of his buckets , and his seed shall be in many waters , and his king shall be higher than Agag , and his kingdom shall be exalted .
8. 하나님이 그를 애굽에서 인도하여 내셨으니 그 힘이 들소와 같도다 그 적국을 삼키고 그들의 뼈를 꺽으며 화살을 쏘아 꿰뚫으리로다
God brought him forth out of Egypt ; he hath as it were the strength of an unicorn : he shall eat up the nations his enemies , and shall break their bones , and pierce them through with his arrows .
9. 꿇어 앉고 누움이 수사자와 같고 암사자와도 같으니 일으킨 자 누구이랴 너를 축복하는 자마다 복을 받을 것이요 너를 저주하는 자마다 저주를 받을지로다
He couched , he lay down as a lion , and as a great lion : who shall stir him up ? Blessed is he that blesseth thee, and cursed is he that curseth thee.
10. 발락이 발람에게 노하여 손뼉을 치며 발람에게 말하되 내가 그대를 부른 것은 내 원수를 저주하라 함이어늘 그대가 이같이 세 번 그들을 축복하였도다
And Balak’s anger was kindled against Balaam , and he smote his hands together : and Balak said unto Balaam , I called thee to curse mine enemies , and, behold, thou hast altogether blessed them these three times .
11. 그러므로 그대는 이제 그대의 곳으로 달려가라 내가 그대를 높여 심히 존귀케 하기로 뜻하였더니 여호와가 그대를 막아 존귀치 못하게 하셨도다
Therefore now flee thou to thy place : I thought to promote thee unto great honour ; but, lo, the Lord hath kept thee back from honour .
12. 발람이 발락에게 이르되 당신이 내게 보낸 사자들에게 내가 고하여 이르지 아니하였나이까
And Balaam said unto Balak , Spake I not also to thy messengers which thou sentest unto me, saying ,
13. 가령 발락이 그 집에 은금을 가득히 채워서 내게 줄지라도 나는 여호와의 말씀을 어기고 선악간 임의로 행하지 못하고 여호와께서 말씀하신 대로 말하리라 하지 아니하였나이까
If Balak would give me his house full of silver and gold , I cannot go beyond the commandment of the Lord , to do either good or bad of mine own mind ; but what the Lord saith , that will I speak ?
14. 이제 나는 내 백성에게로 돌아가거니와 들으소서 내가 이 백성이 후일에 당신의 백성에게 어떻게 할 것을 당신에게 고하리이다 하고
And now, behold, I go unto my people : come therefore, and I will advertise thee what this people shall do to thy people in the latter days .
15. 노래를 지어 가로되 브올의 아들 발람이 말하며 눈을 감았던 자가 말하며
And he took up his parable , and said , Balaam the son of Beor hath said , and the man whose eyes are open hath said :
16. 하나님의 말씀을 듣는 자가 말하며 지극히 높으신 자의 지식을 아는 자, 전능자의 이상을 보는 자, 엎드려서 눈을 뜬 자가 말하기를
He hath said , which heard the words of God , and knew the knowledge of the most High , which saw the vision of the Almighty , falling into a trance, but having his eyes open :
17. 내가 그를 보아도 이 때의 일이 아니며 내가 그를 바라보아도 가까운 일이 아니로다 한 별이 야곱에게서 나오며 한 홀이 이스라엘에게서 일어나서 모압을 이편에서 저편까지 쳐서 파하고 또 소동하는 자식들을 다 멸하리로다
I shall see him, but not now: I shall behold him, but not nigh : there shall come a Star out of Jacob , and a Sceptre shall rise out of Israel , and shall smite the corners of Moab , and destroy all the children of Sheth .
18. 그 원수 에돔은 그들의 산업이 되며 그 원수 세일도 그들의 산업이 되고 그 동시에 이스라엘은 용감히 행동하리로다
And Edom shall be a possession , Seir also shall be a possession for his enemies ; and Israel shall do valiantly .
19. 주권자가 야곱에게서 나서 남은 자들을 그 성읍에서 멸절하리로다 하고
Out of Jacob shall come he that shall have dominion , and shall destroy him that remaineth of the city .
20. 또 아말렉을 바라보며 노래를 지어 가로되 아말렉은 열국 중 으뜸이나 종말은 멸망에 이르리로다
And when he looked on Amalek , he took up his parable , and said , Amalek was the first of the nations ; but his latter end shall be that he perish for ever .
21. 또 가인 족속을 바라보며 노래를 지어 가로되 너의 거처가 견고하니 네 보금자리는 바위에 있도다
And he looked on the Kenites , and took up his parable , and said , Strong is thy dwellingplace , and thou puttest thy nest in a rock .
22. 그러나 가인이 쇠미하리니 나중에는 앗수르의 포로가 되리로다 하고
Nevertheless the Kenite shall be wasted , until Asshur shall carry thee away captive .
23. 또 노래를 지어 가로되 슬프다 하나님이 이 일을 행하시리니 그 때에 살 자가 누구이랴
And he took up his parable , and said , Alas , who shall live when God doeth this!
24. 깃딤 해변에서 배들이 와서 앗수르를 학대하며 에벨을 괴롭게 하리라마는 그도 멸망하리로다 하고
And ships shall come from the coast of Chittim , and shall afflict Asshur , and shall afflict Eber , and he also shall perish for ever .
25. 발람이 일어나 자기 곳으로 돌아갔고 발락도 자기 길로 갔더라
And Balaam rose up , and went and returned to his place : and Balak also went his way .
■ 주석 보기
【민24:1 JFB】민24:1-25. Balaam Foretells Israel's Happiness.
1. to seek for—that is, to use enchantments. His experience on the two former occasions [민23:3, 15] had taught him that these superstitious accompaniments of his worship were useless, and therefore he now simply looked towards the camp of Israel, either with a secret design to curse them, or to await the divine afflatus.
【민24:1 CWC】[BALAAM AND HIS PROPHECIES]
1. The Historical Setting, c. 22.
In what neighborhood are the Israelites now camped (1)? Where is this located? Who was the king of this people (4)? What effect on him was wrought by Israel's victories over his neighbors (2-4)? What plan of defense other than war does he adopt (5, 6)?
Balaam's History and Character.
Balaam is a mystery. He comes from Mesopotamia where the knowledge of the true God lingered after it had been lost in the other parts of the known world. He is one of the group containing Melchizedec and Job, who testified that although Jehovah was now revealing Himself peculiarly to the Hebrews, yet He had not left Himself without witnesses in the other nations.
Not only Balaam's history but His character is a mystery, some thinking him a saint, and others a charlatan. Probably he was between the two, worshiping God ostensibly and yet serving himself where the temptation was strong, as it seems to have been in this case.
Examine v. 13 as an illustration where his answer conceals the reason for the divine prohibition while it shows a willingness to go if only he could get permission.
When that permission is obtained (20), it is an instance where God gave up a man to his own lust without approving it (22), while he proposed to over-rule the wrong desire for the furtherance of His own will. It is one thing to serve God and another to willingly serve Him. For the ultimate fate of Balaam, compare c. 31:8, and for inspired comments on his character, 벧후2:16 and Jude 11.
The Dumb Ass Speaking.
Some say that verses 22-35 represent merely a version and not an actual occurrence, but this seems inadmissible in the middle of a plain history. That the ass may have been uttering sounds like a parrot, without understanding them is probable, but the tenor of Peter's language strengthens the conviction that we are dealing with an external act.
But why does not the prophet show astonishment at the phenomenon? He may have done so, without a record of it being made, or the lack of it may be explained by the engrossment of his mind with the prospect of gain, for Peter speaks of "the madness of the prophet."
2. The Disappointed King, c. 23.
Balak prepared these altars and offered these sacrifices (23:1-3) in honor of Baal, the god of his country, but in whose honor did Balaam intend them (4)? And yet how is his superstition mingled with the true worship? Compare 왕하18:22; 사17:8; 렘11:13; 호8:11.
How does the prophet express the truth that no charms or demoniacal power can avail against God's purposes (8)? How does verse 9, last part, harmonize with what we have learned about Israel previously? (Compare 출19:5; 레20:24 and 신33:28). How does the prophecy show not only Israel's separateness but greatness (10)? Do you recall 창13:16 and 38:14?
When Balaam says, Let me die the death of the righteous," he is still referring to Israel. The Hebrew word for "righteous" is Jeshurun, another name for the Israelites. And the prophet's meaning is that as they were blessed above others, not only in life but in death, because of their knowledge of the true God, he desired to have a part with them. But his desire was not very strong, in which he represents a large class in the world who wish for the salvation of Christ, and yet never accept it by receiving and confessing Him.
God's Unchangeable Grace.
In the second prophecy (18-24), how is the unchangeable purpose of God's grace expressed (19)? Compare how this principle in Israel's case still maintains, and applies to believers on Jesus Christ in this dispensation. The following will aid: 삼상15:29; 말3:6; 롬11:29; 딛1:2; 히13:8; Jam에1:17, etc.
How does verse 21 show that this divine purpose toward Israel is one of grace? Does it say that there was no iniquity in Israel, or simply that God took no cognizance of it? But does His non-cognizance of it mean that He never chastised Israel for it? On the contrary, we have seen Him chastising Israel continually as she has provoked it. What then do these words mean?
They mean that God neither has seen, nor shall see any iniquity in Israel that shall cause Him to change His original promise to Abraham and discard them as a nation from the place of privilege He has intended for them. This promise to Abraham is based on His original promise of the redemption of man in 창3:15. This promise is unalterable, and depends not on man's goodness, but on God's truth and honor and grace. That is not to say that it has no effect on human character, and that mankind never will become good as the result of it, but only that its source is heavenly love and not earthly conduct. 요6:37-40; 롬4:4-8: 8:28-39; 엡2:1-10; 벧전1:3-9; 1 요5:9-13.
3. The Great Prophecy, c. 24.
At what conviction has the prophet now arrived, and with what effect on his conduct (24:1)? What was the feeling in his heart, do you suppose? Look at 신23:5 for an answer. One wonders why God should use such a man as a prophet of good for His people, but before He ordained a regular line of prophets. He was pleased to reveal His will instrumentally through various persons.
Christians are sometimes solicitous to be "anointed for service," as though that were the highest or only fruit of the new life. But while not disparaging the aim but encouraging it in its proper place, let us be humbled by the thought that God can get service out of bad as well as good men when He pleases. There is a higher aim for the Christian, and that is to "walk worthily of the Lord unto all pleasing" (골1:10). When one is doing that he is not likely to come short in service.
The prophecy of Balaam is arranged as poetry in the Revised Version. "The redundant imagery of verses 5 to 7, depicts the humble origin, rapid progress and great prosperity of Israel."
With what king and kingdom is Israel compared (7)? The Amalekites are meant, the most powerful of the desert tribes, a common title for whose kings was "Agag," like "Pharaoh" or "Caesar."
What does Balaam say of the future of Israel (8)? With what effect on Balak (10, 11)? How does the next prophecy particularize (14)? Who do you suppose is the ultimate fulfillment of the word "him" in verse 17? It may mean the nation of Israel, but doubtless it is identical with the "star" and the "sceptre" of the same verse, whose application is Christ. That is not to say that the prophet knew this, but only that the event proves it. He only saw some great one coming out of Israel, not knowing whom, but we know whom in the light of the New Testament. Compare 창49:10; Ps. 110; 마2:2. Of course, David was an approximate fulfillment of the words, and did the things referred to in verses 17 and 18, but in the completest sense the reference is to Christ, and especially at His second coming, see 사59:20; 롬11:25-29.
What other national fate is predicted as well as Amalek (21)? What great nation would ultimately deport the Kenites (22)? What ultimately would be its history (24) ? "Chittim" or "Kittim" is an earlier name for Greece and some of the other western lands bordering on the Mediterranean, particularly Italy. What finally would become of the conqueror of Assyria (24)?
Compare for some of the fulfillments of these prophecies 출17:14; 삼상15:1; 삿1:16; 4:11, 16, 17; 왕하15:29; 단2:36-45; 5:7, 3, etc. The Assyrians were overthrown by the Greeks under Alexander and his successors, and afterwards by the Romans who conquered the Greeks. The Romans, however, are yet to be overthrown with the son of perdition at their head, by the second coming of Christ to set up His kingdom on the earth through restored Israel. Some of these things we shall learn more about later on, but in the meantime what a sweep there is in this vision of Balaam! Little did he know the meaning of it all!
【민24:1 MHCC】Now Balaam spake not his own sense, but the language of the Spirit that came upon him. Many have their eyes open who have not their hearts open; are enlightened, but not sanctified. That knowledge which puffs men up with pride, will but serve to light them to hell, whither many go with their eyes open. The blessing is nearly the same as those given before. He admires in Israel, their beauty. The righteous, doubtless, is more excellent than his neighbour. Their fruitfulness and increase. Their honour and advancement. Their power and victory. He looks back upon what had been done for them. Their power and victory. He looks back upon what had been done for them. Their courage and security. The righteous are bold as a lion, not when assaulting others, but when at rest, because God maketh them to dwell in safety. Their influence upon their neighbours. God takes what is done to them, whether good or evil, as done to himself. (민24:10-14)
【민24:2 JFB】2. he saw Israel abiding in his tents according to their tribes—that is, in the orderly distribution of the camp (민2:1-34).
the spirit of God came upon him—Before the regular ministry of the prophets was instituted, God made use of various persons as the instruments through whom He revealed His will, and Balaam was one of these (신23:5).
【민24:3 JFB】3. the man whose eyes are open—that is, a seer (삼상9:9), a prophet, to whom the visioned future was disclosed—sometimes when falling into a sleep (창15:12-15), frequently into "a trance."
【민24:5 JFB】5-7. How goodly are thy tents, … O Israel!—a fine burst of admiration, expressed in highly poetical strains. All travellers describe the beauty which the circular area of Bedouin tents impart to the desert. How impressive, then, must have been the view, as seen from the heights of Abarim, of the immense camp of Israel extended over the subjacent plains.
【민24:6 JFB】6. As the valleys—Hebrew, "brooks," the watercourses of the mountains.
lign aloes—an aromatic shrub on the banks of his native Euphrates, the conical form of which suggested an apt resemblance to a tent. The redundant imagery of these verses depicts the humble origin, rapid progress, and prosperity of Israel.
【민24:7 JFB】7. his king shall be higher than Agag—The Amalekites were then the most powerful of all the desert tribes, and "Agag" a title common to their kings.
【민24:10 JFB】10-14. Balak's anger was kindled against Balaam, and he smote his hands together—The "smiting of the hands together" is, among Oriental people, an indication of the most violent rage (see 겔21:17; 22:13) and ignominious dismissal.
【민24:10 MHCC】This vain attempt to curse Israel is ended. Balak broke out into a rage against Balaam, and expressed great vexation. Balaam has a very full excuse; God restrained him from saying what he would have said, and constrained him to say what he would not have uttered.
【민24:15 JFB】15. he took his parable—or prophecy, uttered in a poetical style.
【민24:15 MHCC】Under the powerful influence of the Spirit of prophecy, Balaam foretold the future prosperity and extensive dominion of Israel. Balaam boasts that his eyes are open. The prophets were in old times called seers. He had heard the words of God, which many do who neither heed them, nor hear God in them. He knew the knowledge of the Most High. A man may be full of the knowledge of God, yet utterly destitute of the grace of God. He calls God the Most High and the Almighty. No man could seem to express a greater respect to God; yet he had no true fear of him, love to him, nor faith in him; so far a man may go toward heaven, and yet come short of it at last. Here is Balaam's prophecy concerning Him who should be the crown and glory of his people Israel; who is David in the type; but our Lord Jesus, the promised Messiah, is chiefly pointed at, and of him it is an illustrious prophecy. Balaam, a wicked man, shall see Christ, but shall not see him nigh; not see him as Job, who saw him as his Redeemer, and saw him for himself. When he comes in the clouds, every eye shall see him; but many will see him, as the rich man in hell saw Abraham, afar off. He shall come out of Jacob, and Israel, as a Star and a Sceptre; the former denoting his glory and lustre; the latter his power and authority. Christ shall be King, not only of Jacob and Israel, but of all the world; so that all shall be either governed by his golden sceptre, or dashed in pieces by his iron rod. Balaam prophesied concerning the Amalekites and Kenites, part of whose country he had now in view. Even a nest in a rock will not be a lasting security. Here is a prophecy that looks as far forward as to the Greeks and Romans. He acknowledges all the revolutions of states and kingdoms to be the Lord's doing. These events will make such desolations, that scarcely any will escape. They that live then, will be as brands plucked out of the fire. May God fit us for the worst of times! Thus Balaam, instead of cursing the church, curses Amalek the first, and Rome the last enemy of the church. Not Rome pagan only, but Rome papal also; antichrist and all the antichristian powers. Let us ask ourselves, Do we in knowledge, experience, or profession, excel Balaam? No readiness of speech, even in preaching or prayer, no gifts of knowledge or prophecy, are in themselves different from, or superior to the boasted gifts of him who loved the wages of unrighteousness, and died the enemy of God. Simple dependence on the Redeemer's atoning blood and sanctifying grace, cheerful submission to the Divine will, constant endeavours to glorify God and benefit his people, these are less splendid, but far more excellent gifts, and always accompany salvation. No boasting hypocrite ever possessed these; yet the feeblest believer has something of them, and is daily praying for more of them.
【민24:17 JFB】17. I shall see him—rather, "I do see" or "I have seen him"—a prophetic sight, like that of Abraham (요8:56).
him—that is, Israel.
there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel—This imagery, in the hieroglyphic language of the East, denotes some eminent ruler—primarily David; but secondarily and pre-eminently, the Messiah (see on 창49:10).
corners—border, often used for a whole country (출8:2; 시74:17).
children of Sheth—some prince of Moab; or, according to some, "the children of the East."
【민24:18 JFB】18. Edom shall be a possession—This prophecy was accomplished by David (삼하8:14).
Seir—seen in the south, and poetically used for Edom. The double conquest of Moab and Edom is alluded to (시60:8; 108:9).
【민24:19 JFB】19. Out of Jacob shall come he that shall have dominion—David, and particularly Christ.
that remaineth of the city—those who flee from the field to fortified places (시60:9).
【민24:20 JFB】20. Amalek … his latter end shall be that he perish for ever—Their territory was seen at the remote extremity of the desert. (See on 출17:13; also 삼상15:1-35).
【민24:21 JFB】21. Kenites … nest in a rock—Though securely established among the clefts in the high rocks of En-gedi towards the west, they should be gradually reduced by a succession of enemies till the Assyrian invader carried them into captivity (유1:16; 4:11, 16, 17; also 왕하15:29; 17:6).
【민24:23 JFB】23. who shall live when God doeth this!—Few shall escape the desolation that shall send a Nebuchadnezzar to scourge all those regions.
【민24:24 JFB】24. Chittim—the countries lying on the Mediterranean, particularly Greece and Italy (단11:29, 30). The Assyrians were themselves to be overthrown—first, by the Greeks under Alexander the Great and his successors; secondly, by the Romans.
Eber—the posterity of the Hebrews (창10:24).
he also shall perish—that is, the conqueror of Asher and Eber, namely, the Greek and Roman empires.
※ 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.