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■ 아가 7장
1. 귀한 자의 딸아 신을 신은 네 발이 어찌 그리 아름다운가 네 넓적다리는 둥글어서 공교한 장색의 만든 구슬 꿰미 같구나
How beautiful are thy feet with shoes , O prince’s daughter ! the joints of thy thighs are like jewels , the work of the hands of a cunning workman .
2. 배꼽은 섞은 포도주를 가득히 부은 둥근 잔 같고 허리는 백합화로 두른 밀단 같구나
Thy navel is like a round goblet , which wanteth not liquor : thy belly is like an heap of wheat set about with lilies .
3. 두 유방은 암사슴의 쌍태 새끼 같고
Thy two breasts are like two young roes that are twins .
4. 목은 상아 망대 같구나 눈은 헤스본 바드랍빔 문 곁의 못 같고 코는 다메섹을 향한 레바논 망대 같구나
Thy neck is as a tower of ivory ; thine eyes like the fishpools in Heshbon , by the gate of Bath–rabbim : thy nose is as the tower of Lebanon which looketh toward Damascus .
5. 머리는 갈멜산 같고 드리운 머리털은 자주 빛이 있으니 왕이 그 머리카락에 매이었구나
Thine head upon thee is like Carmel , and the hair of thine head like purple ; the king is held in the galleries .
6. 사랑아 네가 어찌 그리 아름다운지, 어찌 그리 화창한지 쾌락하게 하는구나
How fair and how pleasant art thou, O love , for delights !
7. 네 키는 종려나무 같고 네 유방은 그 열매 송이 같구나
This thy stature is like to a palm tree , and thy breasts to clusters of grapes.
8. 내가 말하기를 종려나무에 올라가서 그 가지를 잡으리라 하였나니 네 유방은 포도송이 같고 네 콧김은 사과 냄새 같고
I said , I will go up to the palm tree , I will take hold of the boughs thereof: now also thy breasts shall be as clusters of the vine , and the smell of thy nose like apples ;
9. 네 입은 좋은 포도주 같을 것이니라 이 포도주는 나의 사랑하는 자를 위하여 미끄럽게 흘러 내려서 자는 자의 입으로 움직이게 하느니라
And the roof of thy mouth like the best wine for my beloved , that goeth down sweetly , causing the lips of those that are asleep to speak .
10. 나는 나의 사랑하는 자에게 속하였구나 그가 나를 사모하는구나
I am my beloved’s , and his desire is toward me.
11. 나의 사랑하는 자야 우리가 함께 들로 가서 동네에서 유숙하자
Come , my beloved , let us go forth into the field ; let us lodge in the villages .
12. 우리가 일찍이 일어나서 포도원으로 가서 포도 움이 돋았는지 꽃술이 퍼졌는지 석류꽃이 피었는지 보자 거기서 내가 나의 사랑을 네게 주리라
Let us get up early to the vineyards ; let us see if the vine flourish , whether the tender grape appear , and the pomegranates bud forth : there will I give thee my loves .
13. 합환채가 향기를 토하고 우리의 문 앞에는 각양 귀한 실과가 새 것, 묵은 것이 구비하였구나 내가 나의 사랑하는 자 너를 위하여 쌓아둔 것이로구나
The mandrakes give a smell , and at our gates are all manner of pleasant fruits, new and old , which I have laid up for thee, O my beloved .
■ 주석 보기
【아7:1 JFB】아7:1-13.
1. thy feet—rather, "thy goings" (시17:5). Evident allusion to 사52:7: "How beautiful … are the feet of him … that publisheth peace" (Shulamite, 아6:13).
shoes—Sandals are richly jewelled in the East (Lu 15:22; 엡6:15). She is evidently "on the mountains," whither she was wafted (아6:12), above the daughters of Jerusalem, who therefore portray her feet first.
daughter—of God the Father, with whom Jesus Christ is one (마5:9), "children of (the) God" (of peace), equivalent to Shulamite (시45:10-15; 고후6:18), as well as bride of Jesus Christ.
prince's—therefore princely herself, freely giving the word of life to others, not sparing her "feet," as in 아5:3; 출12:11. To act on the offensive is defensive to ourselves.
joints—rather, "the rounding"; the full graceful curve of the hips in the female figure; like the rounding of a necklace (as the Hebrew for "jewels" means). Compare with the English Version,엡4:13-16; 골2:19. Or, applying it to the girdle binding together the robes round the hips (엡6:14).
cunning workman—(시139:14-16; 엡2:10, 22; 5:29, 30, 32).
【아7:1 CWC】Act IV. Scene 2.
This sub-section corresponds to the afternoon of the fourth day, and carries us through chapter 6. The occasion looks like a formal visit of the bridegroom, with his courtiers, to the bride and her maids of honor. The place is a room in her future palace. Solomon begins his praises, 6:4-12, when the bride rises to retire, but the courtiers beg her to remain (13). The ladies inquire, "What will ye see in the Shulamite?" or, "Why do ye desire her to tarry longer?"
Act V. Scene 1.
On this, the morning of the fifth day, the bridesmaids are describing the nuptial wardrobe as they assist the bride in her toilet (7:1-6). Compare the wardrobe in 사3:16-24. See also a parallel in Psalm 45.
Act V. Scene 2.
The afternoon of the same day (7:7-8:3), is a representation of a more private interview between the two, when they avow their attachment for each other. As the week advances they are thus gradually brought into closer acquaintance with one another, and their affection increases. The bridegroom begins the conversation (7:7-9), and the bride responds in an undertone (10), but subsequently "reverts to the rural haunts of her maternal home," whither she would invite him (12, 13 and continuing into the next chapter).
The warmth of these expressions seem to many too amatory for spiritual interpretation, but following Strong, we keep two considerations before us (1), it is the bride who speaks in the most ardent terms, not the bridegroom, and it is only right to assume a pure and refined nature behind them appropriate to her sex and innocence; (2), it is no cold "platonic" love which the Bible employs as the emblem of Christ's feeling for His church, but something very different. See 엡5:28-33.
Act VI. Scene 1.
This is the wedding day. Chapter 8, verses 4 to 7, may be taken as corresponding to the formal espousal in the presence of witnesses after the manner of the Hebrews.
Solomon arrives early (4), but the bride soon joins him, and then the guests are represented as asking the question in verse 5.
The bride is pointing out to the bridegroom the scene of their earliest acquaintance (5-7). (See the Revised Version for an improved rendering of this and other passages referred to.) Compare 렘2:2 for Jehovah's reference to the warmth of the early zeal of His people toward Him.
Act VI. Scene 2.
This synchronizes with the afternoon of the sixth day, and gives an account of the dower portion of the bride. "The matter is negotiated by her brothers, who, in their deliberations aside, speak depreciatingly of her as they had been accustomed to do ever since her tender age." It is they who speak in verse 8. When they say: "If she be a wall" (9), they refer to her external appearance suggesting to them the blank and unadorned structure facing the street in oriental houses.
The bride overhears, and interrupts indignantly in verse 10, reminding them that she has found favor in the eyes of her beloved. She then takes the negotiation into her own hands, settling "the income of her private estate upon the bridegroom" (11, 12).
The bridegroom now calls to her in verse 14 and she responds in the closing verse, which has been compared with the final invocation of the Apocalypse to the Lord Jesus, "Even so, come!"
Answers to Criticisms and Objections.
At the close of Strong's exposition there follows his vindication of the book in which he deals with criticisms and objections, some of the answers to which are here in a condensed form.
1. There are those who speak of the song as indecent, but this is explained by ignorance of the plot and its language. Even the bare outline of the former largely disproves this, to say nothing of the better translation which accompanies it and which our space would not permit us to give except in a word here and there. There is a profound and hallowed instinct at the foundation of the marriage state, and where no sin is, it may be alluded to by lips of purity.
2. Some object that it is purely a love-song, nothing more, and therefore unworthy a place in holy writ; but Jews and Christians in all the ages have maintained its spiritual interpretation. They may have differed in the details of its application, but they have seen in it a foreshadowing of the relation of Jehovah to Israel, or Christ to His church.
Of course, a love-scene is the ground of the song, but its final import is of a higher significance. Figurative language has a two-fold application, the literal and the symbolic, a present physical scene which is the type of a distant event or a spiritual principle. The physical is usually depicted with particularity, but it is not proper to pursue the parallel into all the minuteness of the application. To quote an authority on hermeneutics, "A parable does not run on all fours."
3. A third class have considered the book irreverent, and deprecated addressing God in such familiar intimacy as its dialogues involve when considered symbolically. But the answer is first, that the language is not thought of as used by individuals in their personal capacity, but by the Jewish nation collectively, or the church considered as the bride of Christ. Charles Wesley, and other hymn-writers, employ the same sentiments in their lyrics intended for public worship. Secondly, the bridegroom typified here, is not God in His sovereign capacity, but the Redeemer in His revealed relation as partaker of our human nature. Moreover, the bride is not the church in her present weak and defective life and experience, but as presented unto Him, "not having spot, or wrinkle or any such thing" (엡5:27).
4. A fourth class speak of the book as unedifying, which they think is justified by the fact that it is so little used. But there are other parts of the Bible of which the same might be said, and yet they are inspired, and "profitable for doctrine, for reproof, for correction, for instruction in righteousness" (딤후3:16), even though not as much so as other Scriptures. Strong maintains that the fault in this case lies largely in our poor version of the Song -- poor not only in translation but arrangement. This is true not only of the King James' version but of more modern ones in English. The foregoing exposition furnishes a hint as to the possibilities in the book, did it have a better literary form.
【아7:1 MHCC】 The graces of the church. (아7:1-9) The delight of the church in Christ. (아7:10-13)
아7:1-9 The similitudes here are different from what they were before, and in the original refer to glorious and splendid clothing. Such honour have all his saints; and having put on Christ, they are distinguished by their beautiful and glorious apparel. They adorn the doctrine of God their Saviour in all things. Consistent believers honour Christ, recommend the gospel, and convince and awaken sinners. The church resembles the stately and spreading palm; while her love for Christ, and the obedience resulting therefrom, are precious fruit of the true Vine. The King is held in the galleries. Christ takes delight in the assemblies and ordinances of his people; and admires the fruit of his grace in them. When applied to the church and to each faithful Christian, all this denotes that beauty of holiness, in which they shall be presented to their heavenly Bridegroom.
아7:10-13 The church, the believing soul, triumphs in its relation to Christ, and interest in him. She humbly desires communion with him. Let us walk together, that I may receive counsel, instruction, and comfort from thee; and may make known my wants and my grievances to thee, with freedom, and without interruption. Communion with Christ is what all that are made holy earnestly breathe after. And those who would converse with Christ, must go forth from the world. Wherever we are, we may keep up communion with God. Nor should we go where we cannot in faith ask him to go with us. Those who would go abroad with Christ, must begin early in the morning of their days; must begin every day with him, seek him early, seek him diligently. A gracious soul can reconcile itself to the poorest places, if it may have communion with God in them; but the most delightful fields will not satisfy, unless the Beloved is there. Let us not think to be satisfied with any earthly object. Our own souls are our vineyards; they should be planted with useful trees. We should often search whether we are fruitful in righteousness. Christ's presence will make the vine flourish, and the tender grapes appear, as the returning sun revives the gardens. If we can appeal to him, Thou knowest all things, thou knowest that I love thee; if his Spirit witness with our spirit, that our souls prosper, it is enough. And we must beg of him to search and try us, to discover us to ourselves. The fruits and exercises of graces are pleasant to the Lord Jesus. These must be laid up, and always ready; that by our bringing forth much fruit, he may be glorified. It is all from him, therefore it is fit it should be all for him.
【아7:2 JFB】2. navel—rather, "girdle-clasp," called from the part of the person underneath. The "shoes" (아7:1) prove that dress is throughout presupposed on all parts where it is usually worn. She is "a bride adorned for her husband"; the "uncomely parts," being most adorned (고전12:23). The girdle-clasp was adorned with red rubies resembling the "round goblet" (crater or mixer) of spice-mixed wine (not "liquor," 아8:2; 사5:22). The wine of the "New Testament in His blood" (Lu 22:20). The spiritual exhilaration by it was mistaken for that caused by new wine (행2:13-17; 엡5:18).
belly—that is, the vesture on it. As in 시45:13, 14, gold and needlework compose the bride's attire, so golden-colored "wheat" and white "lilies" here. The ripe grain, in token of harvest joy, used to be decorated with lilies; so the accumulated spiritual food (요6:35; 12:24), free from chaff, not fenced with thorns, but made attractive by lilies ("believers," 아2:2; 행2:46, 47; 5:13, 14, in common partaking of it). Associated with the exhilarating wine cup (Z전9:17), as here.
【아7:3 JFB】3. The daughters of Jerusalem describe her in the same terms as Jesus Christ in 아4:5. The testimonies of heaven and earth coincide.
twins—faith and love.
【아7:4 JFB】4. tower of ivory—In 아4:4, Jesus Christ saith, "a tower of David builded for an armory." Strength and conquest are the main thought in His description; here, beauty and polished whiteness; contrast 아1:5.
fishpools—seen by Burckhardt, clear (계22:1), deep, quiet, and full (고전2:10, 15).
Heshbon—east of Jordan, residence of the Amorite king, Sihon (민21:25, &c.), afterwards held by Gad.
Bath-rabbim—"daughter of a multitude"; a crowded thoroughfare. Her eyes (아4:1) are called by Jesus Christ, "doves' eyes," waiting on Him. But here, looked on by the daughters or Jerusalem, they are compared to a placid lake. She is calm even amidst the crowd (잠8:2; 요16:33).
nose—or, face.
tower of Lebanon—a border-fortress, watching the hostile Damascus. Towards Jesus Christ her face was full of holy shame (see on 아4:1; 아4:3); towards spiritual foes, like a watchtower (합2:1; 막13:37; 행4:13), elevated, so that she looks not up from earth to heaven, but down from heaven to earth. If we retain "nose," discernment of spiritual fragrance is meant.
【아7:5 JFB】5. upon thee—the headdress "upon" her.
Carmel—signifying a well-cultivated field (사35:2). In 아5:15 He is compared to majestic Lebanon; she here, to fruitful Carmel. Her headdress, or crown (딤후4:8; 벧전5:4). Also the souls won by her (살전2:19, 20), a token of her fruitfulness.
purple—royalty (계1:6). As applied to hair, it expresses the glossy splendor of black hair (literally, "pendulous hair") so much admired in the East (아4:1). While the King compares her hair to the flowering hair of goats (the token of her subjection), the daughters of Jerusalem compare it to royal purple.
galleries—(so 아1:17, Margin;계21:3). But Maurer translates here, "flowing ringlets"; with these, as with "thongs" (so Lee, from the Arabic translates it) "the King is held" bound (아6:5; 잠6:25). Her purple crowns of martyrdom especially captivated the King, appearing from His galleries (행7:55, 56). As Samson's strength was in his locks (유16:17). Here first the daughters see the King themselves.
【아7:6 JFB】6. Nearer advance of the daughters to the Church (행2:47; 5:13, end). Love to her is the first token of love to Him (요일5:1, end).
delights—fascinating charms to them and to the King (아7:5; 사62:4, Hephzi-bah). Hereafter, too (습3:17; 말3:12; 계21:9).
【아7:7 JFB】7. palm tree—(시92:12). The sure sign of water near (출15:27; 요7:38).
clusters—not of dates, as Moody Stuart thinks. The parallelism (아7:8), "clusters of the vine," shows it is here clusters of grapes. Vines were often trained (termed "wedded") on other trees.
【아7:8 JFB】8. The daughters are no longer content to admire, but resolve to lay hold of her fruits, high though these be. The palm stem is bare for a great height, and has its crown of fruit-laden boughs at the summit. It is the symbol of triumphant joy (요12:13); so hereafter (계7:9).
breasts—(사66:11).
the vine—Jesus Christ (호14:7, end; 요15:1).
nose—that is, breath; the Holy Ghost breathed into her nostrils by Him, whose "mouth is most sweet" (아5:16).
apples—citrons, off the tree to which He is likened (아2:3).
【아7:9 JFB】9. roof of thy mouth—thy voice (잠15:23).
best wine—the new wine of the gospel kingdom (막14:25), poured out at Pentecost (행2:4, 13, 17).
for my beloved—(아4:10). Here first the daughters call Him theirs, and become one with the bride. The steps successively are (아1:5) where they misjudge her (아3:11); 아5:8, where the possibility of their finding Him, before she regained Him, is expressed; 아5:9 (아6:1; 7:6, 9; 요4:42).
causing … asleep to speak—(사35:6; 막5:19, 20; 행2:47; 엡5:14). Jesus Christ's first miracle turned water into "good wine kept until now" (요2:10); just as the Gospel revives those asleep and dying under the law (잠31:6; 롬7:9, 10, 24, 25; 8:1).
【아7:10 JFB】10. Words of the daughters of Jerusalem and the bride, now united into one (행4:32). They are mentioned again distinctly (아8:4), as fresh converts were being added from among enquirers, and these needed to be charged not to grieve the Spirit.
his desire is toward me—strong assurance. He so desires us, as to give us sense of His desire toward us (시139:17, 18; Lu 22:15; 갈2:20; 요일4:16).
【아7:11 JFB】11. field—the country. "The tender grape (Maurer translates, flowers) and vines" occurred before (아2:13). But here she prepares for Him all kinds of fruit old and new; also, she anticipates, in going forth to seek them, communion with Him in "loves." "Early" implies immediate earnestness. "The villages" imply distance from Jerusalem. At Stephen's death the disciples were scattered from it through Judea and Samaria, preaching the word (행8:4-25). Jesus Christ was with them, confirming the word with miracles. They gathered the old fruits, of which Jesus Christ had sown the seed (요4:39-42), as well as new fruits.
lodge—forsaking home for Jesus Christ's sake (마19:29).
【아7:12 JFB】12. (막1:35; 요9:4; 갈6:10). Assurance fosters diligence, not indolence.
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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.