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■ 이사야 38장
1. 그즈음에 히스기야가 병들어 죽게 되니 아모스의 아들 선지자 이사야가 나아와 그에게 이르되 여호와께서 이같이 말씀하시기를 너는 네 집에 유언하라 네가 죽고 살지 못하리라 하셨나이다
In those days was Hezekiah sick unto death . And Isaiah the prophet the son of Amoz came unto him, and said unto him, Thus saith the Lord , Set thine house in order : for thou shalt die , and not live .
2. 히스기야가 얼굴을 벽으로 향하고 여호와께 기도하여
Then Hezekiah turned his face toward the wall , and prayed unto the Lord ,
3. 가로되 여호와여 구하오니 내가 주의 앞에서 진실과 전심으로 행하며 주의 목전에서 선하게 행한 것을 추억하옵소서 하고 심히 통곡하니
And said , Remember now, O Lord , I beseech thee, how I have walked before thee in truth and with a perfect heart , and have done that which is good in thy sight . And Hezekiah wept sore .
4. 이에 여호와의 말씀이 이사야에게 임하니라 가라사대
Then came the word of the Lord to Isaiah , saying ,
5. 너는 가서 히스기야에게 이르기를 네 조상 다윗의 하나님 여호와께서 이같이 말씀하시기를 내가 네 기도를 들었고 네 눈물을 보았노라 내가 네 수한에 십오 년을 더하고
Go , and say to Hezekiah , Thus saith the Lord , the God of David thy father , I have heard thy prayer , I have seen thy tears : behold, I will add unto thy days fifteen years .
6. 너와 이 성을 앗수르 왕의 손에서 건져내겠고 내가 또 이 성을 보호하리라
And I will deliver thee and this city out of the hand of the king of Assyria : and I will defend this city .
7. 나 여호와가 말한 것을 네게 이룰 증거로 이 징조를 네게 주리라
And this shall be a sign unto thee from the Lord , that the Lord will do this thing that he hath spoken ;
8. 보라 아하스의 일영표에 나아갔던 해 그림자를 뒤로 십 도를 물러가게 하리라 하셨다 하라 하시더니 이에 일영표에 나아갔던 해의 그림자가 십 도를 물러가니라
Behold, I will bring again the shadow of the degrees , which is gone down in the sun dial of Ahaz , ten degrees backward . So the sun returned ten degrees , by which degrees it was gone down .
9. 유다 왕 히스기야가 병들었다가 그 병이 나을 때에 기록한 글이 이러하니라
The writing of Hezekiah king of Judah , when he had been sick , and was recovered of his sickness :
10. 내가 말하기를 내가 중년에 음부의 문에 들어가고 여년을 빼앗기게 되리라 하였도다
I said in the cutting off of my days , I shall go to the gates of the grave : I am deprived of the residue of my years .
11. 내가 또 말하기를 내가 다시는 여호와를 뵈옵지 못하리니 생존 세계에서 다시는 여호와를 뵈옵지 못하겠고 내가 세상 거민 중에서 한 사람도 다시는 보지 못하리라 하였도다
I said , I shall not see the Lord , even the Lord , in the land of the living : I shall behold man no more with the inhabitants of the world .
12. 나의 거처는 목자의 장막을 걷음 같이 나를 떠나 옮겼고 내가 내 생명을 말기를 직공이 베를 걷어 말음 같이 하였도다 주께서 나를 틀에서 끊으시리니 나의 명이 조석간에 마치리이다
Mine age is departed , and is removed from me as a shepherd’s tent : I have cut off like a weaver my life : he will cut me off with pining sickness : from day even to night wilt thou make an end of me.
13. 내가 아침까지 견디었사오나 주께서 사자 같이 나의 모든 뼈를 꺾으시오니 나의 명이 조석간에 마치리이다
I reckoned till morning , that, as a lion , so will he break all my bones : from day even to night wilt thou make an end of me.
14. 나는 제비 같이, 학 같이 지저귀며 비둘기 같이 슬피 울며 나의 눈이 쇠하도록 앙망하나이다 여호와여 내가 압제를 받사오니 나의 중보가 되옵소서
Like a crane or a swallow , so did I chatter : I did mourn as a dove : mine eyes fail with looking upward : O Lord , I am oppressed ; undertake for me.
15. 주께서 내게 말씀하시고 또 친히 이루셨사오니 내가 무슨 말씀을 하오리이까 내 영혼의 고통을 인하여 내가 종신토록 각근히 행하리이다
What shall I say ? he hath both spoken unto me, and himself hath done it: I shall go softly all my years in the bitterness of my soul .
16. 주여 사람의 사는 것이 이에 있고 내 심령의 생명도 온전히 거기 있사오니 원컨대 나를 치료하시며 나를 살려주옵소서
O Lord , by these things men live , and in all these things is the life of my spirit : so wilt thou recover me, and make me to live .
17. 보옵소서 내게 큰 고통을 더하신 것은 내게 평안을 주려 하심이라 주께서 나의 영혼을 사랑하사 멸망의 구덩이에서 건지셨고 나의 모든 죄는 주의 등 뒤에 던지셨나이다
Behold, for peace I had great bitterness : but thou hast in love to my soul delivered it from the pit of corruption : for thou hast cast all my sins behind thy back .
18. 음부가 주께 사례하지 못하며 사망이 주를 찬양하지 못하며 구덩이에 들어간 자가 주의 신실을 바라지 못하되
For the grave cannot praise thee, death can not celebrate thee: they that go down into the pit cannot hope for thy truth .
19. 오직 산 자 곧 산 자는 오늘날 내가 하는 것과 같이 주께 감사하며 주의 신실을 아비가 그 자녀에게 알게 하리이다
The living , the living , he shall praise thee, as I do this day : the father to the children shall make known thy truth .
20. 여호와께서 나를 구원하시리니 우리가 종신토록 여호와의 전에서 수금으로 나의 노래를 노래하리로다
The Lord was ready to save me: therefore we will sing my songs to the stringed instruments all the days of our life in the house of the Lord .
21. 이사야는 이르기를 한 뭉치 무화과를 취하여 종처에 붙이면 왕이 나으리라 하였었고
For Isaiah had said , Let them take a lump of figs , and lay it for a plaister upon the boil , and he shall recover .
22. 히스기야도 말하기를 내가 여호와의 전에 올라갈 징조가 무엇이뇨 하였었더라
Hezekiah also had said , What is the sign that I shall go up to the house of the Lord ?
■ 주석 보기
【사38:1 JFB】사38:1-22. Hezekiah's Sickness; Perhaps Connected with the Plague or Blast Whereby the Assyrian Army Had Been Destroyed.
1. Set … house in order—Make arrangement as to the succession to the throne; for he had then no son; and as to thy other concerns.
thou shall die—speaking according to the ordinary course of the disease. His being spared fifteen years was not a change in God's mind, but an illustration of God's dealings being unchangeably regulated by the state of man in relation to Him.
【사38:1 CWC】[HISTORICAL PARENTHESIS]
These chapters are a dividing line between what may be called Parts 1 and 2 of this book. They deal with Hezekiah's reign whose history has been considered in 2 Kings and 2 Chronicles.
The chapters are not arranged chronologically, as the event of chapter 38, Hezekiah's sickness and recovery, occurred prior to the siege of Sennacherib (cc. 36, 37).
The prophecies preceding these chapters predict the rise of the Assyrian power as the enemy of Judah and God's rod of punishment for them, which were fulfilled in Hezekiah's time; while those following look upon the nation as in captivity to Babylon, the successor to Assyria. It is in connection with Hezekiah's pride (c. 39) that this captivity is first definitely announced.
While the chapters following look upon the nation as already in Babylon, they do so chiefly for the purpose of assuring the faithful remnant of ultimate deliverance not only from the Babylonian captivity, but from all the nations whither the Lord has driven them, in the latter days.
In brief, chapter 36 reveals the Assyrian army before Jerusalem, and the effect upon the Jewish people. Chapter 37 shows the king in supplication to Jehovah with the effect on the invaders.
38 is the story of the king's sickness and healing, in which the prediction of the king's death alarms him because at this time he had no heir. Had he died thus, the messianic hope would have died with him.
In chapter 39 we have the circumstance of Hezekiah's boasting to the Babylonian ambassadors -- exalting himself rather than Jehovah. It is in this connection that the prophecy of Babylonian supremacy is given. This is impressive, when we recall that Babylon had not yet risen into the place of power which was still held by Assyria. Only supernatural power could have revealed this to Isaiah. The reason why these Babylonians visited Jerusalem at this time may have been connected with their subsequent overthrow of that sacred city. Had the king glorified His God instead of himself might not the result have been different?
Questions.
1. To whose history does this parenthesis allude?
2. What is the relation of these chapters to those preceding and following?
3. Have you reviewed the chapters in Kings and Chronicles?
4. Where is Judah supposed to be historically, in the latter part of Isaiah?
5. Why do those later prophecies so regard Judah?
6. Give a brief outline of each chapter of the lesson.
7. What special cause of alarm was there is the announcement of the king's death?
8. What is the supernatural feature about the prophecy of Babylon's supremacy?
INTRODUCTORY TO PART II
The chapters of Part 2 (cc. 40-46), are chiefly millennial, and so different from the prevailing themes preceding, as to raise a query whether they were not written by some other author -- a second, or deutero-Isaiah, as some call him. We do not hold that opinion, the reasons for which are briefly stated in the author's Primers of the Faith.
In Synthetic Bible Studies, it was found convenient to treat this part as a single discourse -- though doubtless, such is not the case in fact. As such its theme may be discovered in verses 1 and 2 of chapter 40 -- "Comfort." The prophet, through the Holy Spirit, sees the nation in the latter days, forgiven and at rest in Judea again. This is the "comfort" he is to minister to the faithful, and in the chapters following the elements of this comfort are explained. Or, to change the figure, on the assumption that the nation shall be forgiven and restored, these chapters reveal the factors or events leading up to that experience and that happy time.
These are in brief, seven:
1. God's providential care for the people of Judah during their scattered condition (see for example, the latter half of c. 40).
2. The work of the Messiah on their behalf, suffering for them first, and triumphing for them afterwards (see cc. 42, 50, but especially 53).
3. The outpouring of the Holy Spirit upon them (c. 44).
4. The overthrow of Babylon and all Gentile power as opposed to them (cc. 45-48).
5. Their recall to God's service (c. 49).
6. The divine oath concerning their redemption (cc. 54-59).
7. The predicted millennial glory (cc. 60-66).
Another way to treat this part of the book is to sub-divide it again into three sections to which consideration will be given in the lessons following.
【사38:1 MHCC】 Hezekiah's sickness and recovery. (사38:1-8) His thanksgiving. (사38:9-22)
사38:1-8 When we pray in our sickness, though God send not to us such an answer as he here sent to Hezekiah, yet, if by his Spirit he bids us be of good cheer, assures us that our sins are forgiven, and that, whether we live or die, we shall be his, we do not pray in vain. See II Kin. 20:1-11.
사38:9-22 We have here Hezekiah's thanksgiving. It is well for us to remember the mercies we receive in sickness. Hezekiah records the condition he was in. He dwells upon this; I shall no more see the Lord. A good man wishes not to live for any other end than that he may serve God, and have communion with him. Our present residence is like that of a shepherd in his hut, a poor, mean, and cold lodging, and with a trust committed to our charge, as the shepherd has. Our days are compared to the weaver's shuttle, 욥7:6, passing and repassing very swiftly, every throw leaving a thread behind it; and when finished, the piece is cut off, taken out of the loom, and showed to our Master to be judged of. A good man, when his life is cut off, his cares and fatigues are cut off with it, and he rests from his labours. But our times are in God's hand; he has appointed what shall be the length of the piece. When sick, we are very apt to calculate our time, but are still at uncertainty. It should be more our care how we shall get safe to another world. And the more we taste of the loving-kindness of God, the more will our hearts love him, and live to him. It was in love to our poor perishing souls that Christ delivered them. The pardon does not make the sin not to have been sin, but not to be punished as it deserves. It is pleasant to think of our recoveries from sickness, when we see them flowing from the pardon of sin. Hezekiah's opportunity to glorify God in this world, he made the business, and pleasure, and end of life. Being recovered, he resolves to abound in praising and serving God. God's promises are not to do away, but to quicken and encourage the use of means. Life and health are given that we may glorify God and do good.
【사38:2 JFB】2. The couches in the East run along the walls of houses. He turned away from the spectators to hide his emotion and collect his thoughts for prayer.
【사38:3 JFB】3. He mentions his past religious consistency, not as a boast or a ground for justification; but according to the Old Testament dispensation, wherein temporal rewards (as long life, &c., 출20:12) followed legal obedience, he makes his religious conduct a plea for asking the prolongation of his life.
walked—Life is a journey; the pious "walk with God" (창5:24; 왕상9:4).
perfect—sincere; not absolutely perfect, but aiming towards it (마5:45); single-minded in walking as in the presence of God (창17:1). The letter of the Old Testament legal righteousness was, however, a standard very much below the spirit of the law as unfolded by Christ (마5:20-48; 고후3:6, 14, 17).
wept sore—Josephus says, the reason why he wept so sorely was that being childless, he was leaving the kingdom without a successor. How often our wishes, when gratified, prove curses! Hezekiah lived to have a son; that son was the idolater Manasseh, the chief cause of God's wrath against Judah, and of the overthrow of the kingdom (왕하23:26, 27).
【사38:4 JFB】4. In 왕하20:4, the quickness of God's answer to the prayer is marked, "afore Isaiah had gone out into the middle court, the word of the Lord came to him"; that is, before he had left Hezekiah, or at least when he had just left him, and Hezekiah was in the act of praying after having heard God's message by Isaiah (compare 사65:24; 시32:5; 단9:21).
【사38:5 JFB】5. God of David thy father—God remembers the covenant with the father to the children (출20:5; 시89:28, 29).
tears—(시56:8).
days … years—Man's years, however many, are but as so many days (창5:27).
【사38:6 JFB】6. In 왕하20:8, after this verse comes the statement which is put at the end, in order not to interrupt God's message (사38:21, 22) by Isaiah (사38:5-8).
will deliver—The city was already delivered, but here assurance is given, that Hezekiah shall have no more to fear from the Assyrians.
【사38:7 JFB】7. sign—a token that God would fulfil His promise that Hezekiah should "go up into the house of the Lord the third day" (왕하20:5, 8); the words in italics are not in Isaiah.
【사38:8 JFB】8. bring again—cause to return (수10:12-14). In 왕하20:9, 11, the choice is stated to have been given to Hezekiah, whether the shadow should go forward, or go back, ten degrees. Hezekiah replied, "It is a light thing (a less decisive miracle) for the shadow to go down (its usual direction) ten degrees: nay, but let it return backward ten degrees"; so Isaiah cried to Jehovah that it should be so, and it was so (compare 수10:12, 14).
sundial of Ahaz—Herodotus (2.109) states that the sundial and the division of the day into twelve hours, were invented by the Babylonians; from them Ahaz borrowed the invention. He was one, from his connection with Tiglath-pileser, likely to have done so (왕하16:7, 10). "Shadow of the degrees" means the shadow made on the degrees. Josephus thinks these degrees were steps ascending to the palace of Ahaz; the time of day was indicated by the number of steps reached by the shadow. But probably a sundial, strictly so called, is meant; it was of such a size, and so placed, that Hezekiah, when convalescent, could witness the miracle from his chamber. Compare 사38:21, 22 with 왕하20:9, where translate, shall this shadow go forward, &c.; the dial was no doubt in sight, probably "in the middle court" (왕하20:4), the point where Isaiah turned back to announce God's gracious answers to Hezekiah. Hence this particular sign was given. The retrogression of the shadow may have been effected by refraction; a cloud denser than the air interposing between the gnomon and dial would cause the phenomenon, which does not take from the miracle, for God gave him the choice whether the shadow should go forward or back, and regulated the time and place. Bosanquet makes the fourteenth year of Hezekiah to be 689 B.C., the known year of a solar eclipse, to which he ascribes the recession of the shadow. At all events, there is no need for supposing any revolution of the relative positions of the sun and earth, but merely an effect produced on the shadow (왕하20:9-11); that effect was only local, and designed for the satisfaction of Hezekiah, for the Babylonian astronomers and king "sent to enquire of the wonder that was done in the land" (대하32:31), implying that it had not extended to their country. No mention of any instrument for marking time occurs before this dial of Ahaz, 700 B.C. The first mention of the "hour" is made by Daniel at Babylon (단3:6).
【사38:9 JFB】9-20. The prayer and thanksgiving song of Hezekiah is only given here, not in the parallel passages of Second Kings and Second Chronicles. 사38:9 is the heading or inscription.
【사38:10 JFB】10. cutting off—Rosenmuller translates, "the meridian"; when the sun stands in the zenith: so "the perfect day" (잠4:18). Rather, "in the tranquillity of my days," that is, that period of life when I might now look forward to a tranquil reign [Maurer]. The Hebrew is so translated (사62:6, 7).
go to—rather, "go into," as in 사46:2 [Maurer].
residue of my years—those which I had calculated on. God sends sickness to teach man not to calculate on the morrow, but to live more wholly to God, as if each day were the last.
【사38:11 JFB】11. Lord … Lord—The repetition, as in 사38:19, expresses the excited feeling of the king's mind.
See the Lord (Jehovah)—figuratively for "to enjoy His good gifts." So, in a similar connection (시27:13). "I had fainted, unless I had believed to see the goodness of the Lord in the land of the living"; (시34:12), "What man is he that desireth life that he may see good?"
world—rather, translate: "among the inhabitants of the land of stillness," that is, Hades [Maurer], in parallel antithesis to "the land of the living" in the first clause. The Hebrew comes from a root, to "rest" or "cease" (욥14:6).
【사38:12 JFB】12. age—rather, as the parallel "shepherd's tent" requires habitation, so the Arabic [Gesenius].
departed—is broken up, or shifted, as a tent to a different locality. The same image occurs (고후5:1; 벧후1:12, 13). He plainly expects to exist, and not cease to be in another state; as the shepherd still lives, after he has struck his tent and removed elsewhere.
I have cut off—He attributes to himself that which is God's will with respect to him; because he declares that will. So Jeremiah is said to "root out" kingdoms, because he declares God's purpose of doing so (렘1:10). The weaver cuts off his web from the loom when completed. 욥7:6 has a like image. The Greeks represented the Fates as spinning and cutting off the threads of each man's life.
he—God.
with pining sickness—rather, "from the thrum," or thread, which tied the loom to the weaver's beam.
from day … to night—that is, in the space of a single day between morning and night (욥4:20).
【사38:13 JFB】13. I reckoned … that—rather, I composed (my mind, during the night, expecting relief in the "morning," so 욥7:4): for ("that" is not, as in the English Version, to be supplied) as a lion He was breaking all my bones [Vitringa] (욥10:16; 애3:10, 11). The Hebrew, in 시131:2, is rendered, "I quieted." Or else, "I made myself like a lion (namely, in roaring, through pain), He was so breaking my bones!" Poets often compare great groaning to a lion's roaring, so, 사38:14, he compares his groans to the sounds of other animals (시22:1) [Maurer].
【사38:14 JFB】14. Rather, "Like a swallow, or a crane" (from a root; "to disturb the water," a bird frequenting the water) [Maurer], (렘8:7).
chatter—twitter: broken sounds expressive of pain.
dove—called by the Arabs the daughter of mourning, from its plaintive note (사59:11).
looking upward—to God for relief.
undertake for—literally, "be surety for" me; assure me that I shall be restored (시119:122).
【사38:15 JFB】15-20. The second part of the song passes from prayer to thanksgiving at the prayer being heard.
What shall I say?—the language of one at a loss for words to express his sense of the unexpected deliverance.
both spoken … and … done it—(민23:19). Both promised and performed (살전5:24; 히10:23).
himself—No one else could have done it (시98:1).
go softly … in the bitterness—rather, "on account of the bitterness"; I will behave myself humbly in remembrance of my past sorrow and sickness from which I have been delivered by God's mercy (see 왕상21:27, 29). In 시42:4, the same Hebrew verb expresses the slow and solemn gait of one going up to the house of God; it is found nowhere else, hence Rosenmuller explains it, "I will reverently attend the sacred festivals in the temple"; but this ellipsis would be harsh; rather metaphorically the word is transferred to a calm, solemn, and submissive walk of life.
【사38:16 JFB】16. by these—namely, by God's benefits, which are implied in the context (사38:15, "He hath Himself done it" "unto me"). All "men live by these" benefits (시104:27-30), "and in all these is the life of my spirit," that is, I also live by them (신8:3).
and (wilt) make me to live—The Hebrew is imperative, "make me to live." In this view he adds a prayer to the confident hope founded on his comparative convalescence, which he expressed, "Thou wilt recover me" [Maurer].
【사38:17 JFB】17. for peace—instead of the prosperity which I had previously.
great bitterness—literally, "bitterness to me, bitterness"; expressing intense emotion.
in love—literally, "attachment," such as joins one to another tenderly; "Thou hast been lovingly attached to me from the pit"; pregnant phrase for, Thy love has gone down to the pit, and drawn me out from it. The "pit" is here simply death, in Hezekiah's sense; realized in its fulness only in reference to the soul's redemption from hell by Jesus Christ (사61:1), who went down to the pit for that purpose Himself (시88:4-6; Z전9:11, 12; 히13:20). "Sin" and sickness are connected (시103:3; compare 사53:4, with 마8:17; 9:5, 6), especially under the Old Testament dispensation of temporal sanctions; but even now, sickness, though not invariably arising from sin in individuals, is connected with it in the general moral view.
cast … behind back—consigned my sins to oblivion. The same phrase occurs (왕상14:9; 느9:26; 시50:17). Contrast 시90:8, "Thou hast set our iniquities before thee, our secret sins in the light of thy countenance."
【사38:18 JFB】18. death—that is, the dead; Hades and its inhabitants (욥28:22; see on 사38:11). Plainly Hezekiah believed in a world of disembodied spirits; his language does not imply what skepticism has drawn from it, but simply that he regarded the disembodied state as one incapable of declaring the praises of God before men, for it is, as regards this world, an unseen land of stillness; "the living" alone can praise God on earth, in reference to which only he is speaking; 사57:1, 2 shows that at this time the true view of the blessedness of the righteous dead was held, though not with the full clearness of the Gospel, which "has brought life and immortality to light" (딤후1:10).
hope for thy truth—(시104:27). Their probation is at an end. They can no longer exercise faith and hope in regard to Thy faithfulness to Thy promises, which are limited to the present state. For "hope" ceases (even in the case of the godly) when sight begins (롬8:24, 25); the ungodly have "no hope" (살전4:13). Hope in God's truth is one of the grounds of praise to God (시71:14; 119:49). Others translate, "cannot celebrate."
【사38:19 JFB】19. living … living—emphatic repetition, as in 사38:11, 17; his heart is so full of the main object of his prayer that, for want of adequate words, he repeats the same word.
father to the children—one generation of the living to another. He probably, also, hints at his own desire to live until he should have a child, the successor to his throne, to whom he might make known and so perpetuate the memory of God's truth.
truth—faithfulness to His promises; especially in Hezekiah's case, His promise of hearing prayer.
【사38:20 JFB】20. was ready—not in the Hebrew; "Jehovah was for my salvation," that is, saved me (compare 사12:2).
we—I and my people.
in the house of the Lord—This song was designed, as many of the other Psalms, as a form to be used in public worship at stated times, perhaps on every anniversary of his recovery; hence "all the days of our life."
lump of figs—a round cake of figs pressed into a mass (삼상25:18). God works by means; the meanest of which He can make effectual.
boil—inflamed ulcer, produced by the plague.
※ 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.