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■ 사무엘하 16장
1. 다윗이 마루턱을 조금 지나니 므비보셋의 사환 시바가 안장 지운 두 나귀에 떡 이백과 건포도 일백 송이와 여름 실과 일백과 포도주 한 가죽부대를 싣고 다윗을 맞는지라
And when David was a little past the top of the hill, behold, Ziba the servant of Mephibosheth met him, with a couple of asses saddled , and upon them two hundred loaves of bread , and an hundred bunches of raisins , and an hundred of summer fruits , and a bottle of wine .
2. 왕이 시바에게 이르되 네가 무슨 뜻으로 이것을 가져왔느뇨 시바가 가로되 나귀는 왕의 권속들로 타게 하고 떡과 실과는 소년들로 먹게하고 포도주는 들에서 곤비한 자들로 마시게 하려 함이니이다
And the king said unto Ziba , What meanest thou by these? And Ziba said , The asses be for the king’s household to ride on ; and the bread and summer fruit for the young men to eat ; and the wine , that such as be faint in the wilderness may drink .
3. 왕이 가로되 네 주인의 아들이 어디 있느뇨 시바가 왕께 고하되 예루살렘에 있는데 저가 말하기를 이스라엘 족속이 오늘 내 아비의 나라를 내게 돌리리라 하나이다
And the king said , And where is thy master’s son ? And Ziba said unto the king , Behold, he abideth at Jerusalem : for he said , To day shall the house of Israel restore me the kingdom of my father .
4. 왕이 시바더러 이르되 므비보셋에게 있는 것이 다 네 것이니라 시바가 가로되 내가 절하나이다 내 주 왕이여 나로 왕의 앞에서 은혜를 입게 하옵소서 하니라
Then said the king to Ziba , Behold, thine are all that pertained unto Mephibosheth . And Ziba said , I humbly beseech thee that I may find grace in thy sight , my lord , O king .
5. 다윗 왕이 바후림에 이르매 거기서 사울의 집 족속 하나가 나오니 게라의 아들이요 이름은 시므이라 저가 나오면서 연하여 저주하고
And when king David came to Bahurim , behold, thence came out a man of the family of the house of Saul , whose name was Shimei , the son of Gera : he came forth , and cursed still as he came .
6. 또 다윗과 다윗 왕의 모든 신복을 향하여 돌을 던지니 그 때에 모든 백성과 용사들은 다 왕의 좌우에 있었더라
And he cast stones at David , and at all the servants of king David : and all the people and all the mighty men were on his right hand and on his left .
7. 시므이가 저주하는 가운데 이와 같이 말하니라 피를 흘린 자여 비루한 자여 가거라 가거라
And thus said Shimei when he cursed , Come out , come out , thou bloody man , and thou man of Belial :
8. 사울의 족속의 모든 피를 여호와께서 네게로 돌리셨도다 그 대신에 네가 왕이 되었으나 여호와께서 나라를 네 아들 압살롬의 손에 붙이셨도다 보라 너는 피를 흘린 자인고로 화를 자취하였느니라
The Lord hath returned upon thee all the blood of the house of Saul , in whose stead thou hast reigned ; and the Lord hath delivered the kingdom into the hand of Absalom thy son : and, behold, thou art taken in thy mischief , because thou art a bloody man .
9. 스루야의 아들 아비새가 왕께 여짜오되 이 죽은 개가 어찌 내 주 왕을 저주하리이까 청컨대 나로 건너가서 저의 머리를 베게 하소서
Then said Abishai the son of Zeruiah unto the king , Why should this dead dog curse my lord the king ? let me go over , I pray thee, and take off his head .
10. 왕이 가로되 스루야의 아들들아 내가 너희와 무슨 상관이 있느냐 저가 저주하는 것은 여호와께서 저에게 다윗을 저주하라 하심이니 네가 어찌 그리하였느냐 할 자가 누구겠느냐 하고
And the king said , What have I to do with you, ye sons of Zeruiah ? so let him curse , because the Lord hath said unto him, Curse David . Who shall then say , Wherefore hast thou done so ?
11. 또 아비새와 모든 신복에게 이르되 내 몸에서 난 아들도 내 생명을 해하려 하거든 하물며 이 베냐민 사람이랴 여호와께서 저에게 명하신 것이니 저로 저주하게 버려두라
And David said to Abishai , and to all his servants , Behold, my son , which came forth of my bowels , seeketh my life : how much more now may this Benjamite do it? let him alone , and let him curse ; for the Lord hath bidden him.
12. 혹시 여호와께서 나의 원통함을 감찰하시리니 오늘날 그 저주 까닭에 선으로 내게 갚아 주시리라 하고
It may be that the Lord will look on mine affliction , and that the Lord will requite me good for his cursing this day .
13. 다윗과 그 종자들이 길을 갈 때에 시므이는 산비탈로 따라가면서 저주하고 저를 향하여 돌을 던지며 티끌을 날리더라
And as David and his men went by the way , Shimei went along on the hill’s side over against him, and cursed as he went , and threw stones at him, and cast dust .
14. 왕과 그 함께 있는 백성들이 다 곤비하여 한 곳에 이르러 거기서 쉬니라
And the king , and all the people that were with him, came weary , and refreshed themselves there.
15. 압살롬과 모든 이스라엘 백성들이 예루살렘에 이르고 아히도벨도 저와 함께 이른지라
And Absalom , and all the people the men of Israel , came to Jerusalem , and Ahithophel with him.
16. 다윗의 친구 아렉 사람 후새가 압살롬에게 나아올 때에 저에게 말하기를 왕이여 만세, 왕이여 만세 하니
And it came to pass, when Hushai the Archite , David’s friend , was come unto Absalom , that Hushai said unto Absalom , God save the king , God save the king .
17. 압살롬이 후새에게 이르되 이것이 네가 친구를 후대하는 것이냐 네가 어찌하여 네 친구와 함께 가지 아니하였느냐
And Absalom said to Hushai , Is this thy kindness to thy friend ? why wentest thou not with thy friend ?
18. 후새가 압살롬에게 이르되 그렇지 아니하니이다 내가 여호와와 이 백성 모든 이스라엘의 택한 자에게 속하여 그와 함께 거할 것이니이다
And Hushai said unto Absalom , Nay; but whom the Lord , and this people , and all the men of Israel , choose , his will I be, and with him will I abide .
19. 또 내가 이제 누구를 섬기리이까 그 아들이 아니니이까 내가 전에 왕의 아버지를 섬긴 것 같이 왕을 섬기리이다 하니라
And again , whom should I serve ? should I not serve in the presence of his son ? as I have served in thy father’s presence , so will I be in thy presence .
20. 압살롬이 아히도벨에게 이르되 너는 어떻게 행할 모략을 우리에게 가르치라
Then said Absalom to Ahithophel , Give counsel among you what we shall do .
21. 아히도벨이 압살롬에게 이르되 왕의 아버지가 머물러 두어 궁을 지키게 한 후궁들로 더불어 동침하소서 그리하면 왕께서 왕의 부친의 미워하는바 됨을 온 이스라엘이 들으리니 왕과 함께 있는 모든 사람의 힘이 더욱 강하여지리이다
And Ahithophel said unto Absalom , Go in unto thy father’s concubines , which he hath left to keep the house ; and all Israel shall hear that thou art abhorred of thy father : then shall the hands of all that are with thee be strong .
22. 이에 사람들이 압살롬을 위하여 지붕에 장막을 치니 압살롬이 온 이스라엘 무리의 눈 앞에서 그 부친의 후궁들로 더불어 동침하니라
So they spread Absalom a tent upon the top of the house ; and Absalom went in unto his father’s concubines in the sight of all Israel .
23. 그 때에 아히도벨의 베푸는 모략은 하나님께 물어 받은 말씀과 일반이라 저의 모든 모략은 다윗에게나 압살롬에게나 이와 같더라
And the counsel of Ahithophel , which he counselled in those days , was as if a man had enquired at the oracle of God : so was all the counsel of Ahithophel both with David and with Absalom .
■ 주석 보기
【삼하16:1 JFB】삼하16:1-4. Ziba, by False Suggestions, Claims His Master's Inheritance.
1. Ziba the servant of Mephibosheth met him—This crafty man, anticipating the certain failure of Absalom's conspiracy, took steps to prepare for his future advancement on the restoration of the king.
a bottle of wine—a large goatskin vessel. Its size made the supply of wine proportioned to the rest of his present.
【삼하16:1 CWC】["O, ABSALOM, MY SON, MY SON!"]
1. Lust, Murder and Deceit, c. 13.
In the preceding lesson judgments were foretold as coming on David, and we are entering on that part of his career when the prediction is fulfilled in earnest.
The foulness of this chapter we would not dwell upon more than we can help. Tamar of course, while sister to Absalom, was half-sister to Amnon, the two young men being sons of David by different wives.
"A garment of divers colours" (v. 18) might be rendered "a long garment with sleeves."
"Geshur," whither Absalom fled, was in the north near Syria and the country of his maternal ancestors (2 Sam, 3:3), for no refuge could have been given him in Israel (민35:21).
2. A Strategem Well Meant, c. 14.
Joab could not be charged with lack of love and loyalty to his king, as the story of this chapter shows. He knows the struggle in David's heart between his love for his son and his desire to respect the law in the case of murderers. Therefore he concocts the scheme of this woman by whose supposititous case the king is brought to see that there may be a higher justice in ignoring a lower one. As Absalom was the light of Israel in the sense that on the death of Amnon he was heir to the kingdom, David would be doing nothing more in pardoning him than he had agreed to do in the case of this widow's son (vv. 13-17). But David's action was wrong nevertheless. See 창9:6, 신18:18, etc.
Let not the beautiful words of verse 14 escape attention. How they suggest the love of God for us in Jesus Christ! He was the means devised that we might not be banished from His presence.
3. Love Ill-requited, c. 15.
Absalom had rather be free in Geshur than a prisoner in Jerusalem, and Joab is forced, after two years, to make an effort to bring him and his father together, which succeeds (14: 21-33).
But Absalom is as mean in spirit as he is noble in appearance. His father has reigned too long to suit him and, availing himself of certain causes of complaint, and using the arts of the demagog, he raises a formidable insurrection to put himself on the throne (vv. 1-12).
The word "forty" (v. 7) is thought to be an error, and some versions have "four." With the reference to Ahithophel (v. 12), compare Psalms 41 and 55, and for the further experience of David, see Psalm 3.
The foreigners named in verses 18-22 were doubtless special guards David kept about him since the days of his exile among the Philistines.
The rest of the chapter is a striking illustration of how David combined piety with statesmanlike leadership. He was still "behaving himself wisely" as in the days of his youth.
4. Kissing the Rod that Smites, cc. 16, 17.
Ziba was a liar seeking favor with the king he foresaw would return to power (16: 1-4), and Shimei a cowardly avenger of his supposed wrongs who imagines David's days are numbered. Nursing his wrath a long while, now at a safe distance he displays it (vv. 5-14). But David kisses the rod that smites him. He sees the hand of God in it all and worships His will (vv. 10-12). Happy the penitent in such a case who can exclaim with Elizabeth Prentiss:
"Let sorrow do its work,
Send grief and pain;
Sweet are Thy messengers.
Sweet their refrain,
When they can sing with me.
More love, O Christ, to Thee,
More love to Thee."
Ahithophel, highly esteemed as a counselor recommends, in verses 20-23, that which to Absalom would be like burning his bridges behind him and which would compel every man in Israel to determine whose side he was on. There could be no reconciliation between father and son after this indignity.
The contents of chapter 17 carry their explanation on their face. Ahithophel's counsel is wise to seize David's person before he can gather a formidable army (vv. 1-4), but the Lord defeats it through Hushai (vv. 5-14). (Compare 고전1:27, 28). Hushai doubts whether his counsel will be taken, which explains his efforts to get the news to David (vv. 15-22); but Ahithophel, finding that it is taken, commits suicide foreseeing David's victory and his retribution as the result (v. 23).
5. How Fathers Love, c. 18.
The praises of a mother's love are often sung, but this chapter teaches us that a father's can be just as passionate and unreasoning (v. 5}. Joab's act (vv. 14, 15) seems to have been justified by all the circumstances, for there could be no peace in Israel and Absalom alive. His death spared many lives. The manner of his burial, expressing loathing and abhorrence of him (v. 17), was different from what he had expected for himself (v. 18).
The heartrending cry of David (v. 33) seems to pierce all space from that day to this, and we hear it ringing in our ears even now.
【삼하16:1 MHCC】Ziba belied Mephibosheth. Great men ought always to be jealous of flatterers, and to be careful that they hear both sides.
【삼하16:2 JFB】2. The asses be for the king's household to ride on—The royal fugitives were moving on foot, not from inability to procure conveyances, but as being suitable to their present state of humiliation and penitence.
【삼하16:3 JFB】3. To-day shall the house of Israel restore me the kingdom of my father—Such a hope might not unnaturally arise at this period of civil distraction, that the family of David would destroy themselves by their mutual broils, and the people reinstate the old dynasty. There was an air of plausibility in Ziba's story. Many, on whom the king had conferred favors, were now deserting him. No wonder, therefore, that in the excitement of momentary feeling, believing, on the report of a slanderer, Mephibosheth to be among the number, he pronounced a rash and unrighteous judgment by which a great injury was inflicted on the character and interests of a devoted friend.
【삼하16:5 JFB】삼하16:5-19. Shimei Curses David.
5-12. when king David came to Bahurim—a city of Benjamin (삼하3:16; 19:16). It is, however, only the confines of the district that are here meant.
Shimei, … a man of the family of Saul—The misfortune of his family, and the occupation by David of what they considered their rightful possessions, afforded a natural, if not a justifiable cause for this ebullition of rude insults and violence. He upbraided David as an ambitious usurper, and charged him, as one whose misdeeds had recoiled upon his own head, to surrender a throne to which he was not entitled. His language was that of a man incensed by the wrongs that he conceived had been done to his house. David was guiltless of the crime of which Shimei accused him; but his conscience reminded him of other flagrant iniquities; and he, therefore, regarded the cursing of this man as a chastisement from heaven. His answer to Abishai's proposal evinced the spirit of deep and humble resignation—the spirit of a man who watched the course of Providence, and acknowledged Shimei as the instrument of God's chastening hand. One thing is remarkable, that he acted more independently of the sons of Zeruiah in this season of great distress than he could often muster courage to do in the days of his prosperity and power.
【삼하16:5 MHCC】David bore Shimei's curses much better than Ziba's flatteries; by these he was brought to pass a wrong judgment on another, by those to pass a right judgment on himself: the world's smiles are more dangerous than its frowns. Once and again David spared Saul's life, while Saul sought his. But innocence is no defence against malice and falsehood; nor are we to think it strange, if we are charged with that which we have been most careful to keep ourselves from. It is well for us, that men are not to be our judges, but He whose judgment is according to truth. See how patient David was under this abuse. Let this remind us of Christ, who prayed for those who reviled and crucified him. A humble spirit will turn reproaches into reproofs, and get good from them, instead of being provoked by them. David the hand of God in it, and comforts himself that God would bring good out of his affliction. We may depend upon God to repay, not only our services, but our sufferings.
【삼하16:13 JFB】13. went along on the hill's side over against him—as he descended the rough road on the eastern side of the Mount of Olives, "went along on the hill's side"—literally, "the rib of the hill."
threw stones at him—as a mark of contempt and insult.
cast dust—As if to add insult to injury, clouds of dust were thrown by this disloyal subject in the path of his unfortunate sovereign.
【삼하16:14 JFB】14. refreshed themselves there—that is, in the city of Bahurim.
【삼하16:15 JFB】15-19. Hushai said unto Absalom, God save the king—Hushai's devotion to David was so well-known, that his presence in the camp of the conspirators excited great surprise. Professing, however, with great address, to consider it his duty to support the cause which the course of Providence and the national will had seemingly decreed should triumph, and urging his friendship for the father as a ground of confidence in his fidelity to the son, he persuaded Absalom of his sincerity, and was admitted among the councillors of the new king.
【삼하16:15 MHCC】The wisest counsellors of that age were Ahithophel and Hushai: Absalom thinks himself sure of success, when he has both; on them he relies, and consults not the ark, though he had that with him. But miserable counsellors were they both. Hushai would never counsel him to do wisely. Ahithophel counselled him to do wickedly; and so did as effectually betray him, as he did, who was designedly false to him: for they that advise men to sin, certainly advise them to their hurt. After all, honesty is the best policy, and will be found so in the long run. Ahithophel gave wicked counsel to Absalom; to render himself so hateful to his father, that he would never be reconciled to him; this cursed policy was of the devil. How desperately wicked is the human heart!
【삼하16:20 JFB】삼하16:20-23. Ahithophel's Counsel.
20. Give counsel among you what we shall do—This is the first cabinet council on record, although the deference paid to Ahithophel gave him the entire direction of the proceedings.
【삼하16:21 JFB】21. Ahithophel said unto Absalom—This councillor saw that now the die was cast; half measures would be inexpedient. To cut off all possibility of reconciliation between the king and his rebellious son, he gave this atrocious advice regarding the treatment of the royal women who had been left in charge of the palace. Women, being held sacred, are generally left inviolate in the casualties of war. The history of the East affords only one parallel to this infamous outrage of Absalom.
※ 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.