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■ 열왕기하 13장
1. 유다 왕 아하시야의 아들 요아스의 이십삼 년에 예후의 아들 여호아하스가 사마리아에서 이스라엘 왕이 되어 십칠 년을 치리하며
In the three and twentieth year of Joash the son of Ahaziah king of Judah Jehoahaz the son of Jehu began to reign over Israel in Samaria , and reigned seventeen years .
2. 여호와 보시기에 악을 행하여 이스라엘로 범죄케 한 느밧의 아들 여로보암의 죄를 좇고 떠나지 아니하였으므로
And he did that which was evil in the sight of the Lord , and followed the sins of Jeroboam the son of Nebat , which made Israel to sin ; he departed not therefrom.
3. 여호와께서 이스라엘을 향하여 노를 발하사 늘 아람 왕 하사엘의 손과 그 아들 벤하닷의 손에 붙이셨더니
And the anger of the Lord was kindled against Israel , and he delivered them into the hand of Hazael king of Syria , and into the hand of Ben–hadad the son of Hazael , all their days .
4. 아람 왕이 이스라엘을 학대하므로 여호아하스가 여호와께 간구하매 여호와께서 들으셨으니 이는 저희의 학대 받음을 보셨음이라
And Jehoahaz besought the Lord , and the Lord hearkened unto him: for he saw the oppression of Israel , because the king of Syria oppressed them.
5. 여호와께서 이에 구원자를 이스라엘에게 주시매 이스라엘 자손이 아람 사람의 손에서 벗어나 전과 같이 자기 장막에 거하였으나
(And the Lord gave Israel a saviour , so that they went out from under the hand of the Syrians : and the children of Israel dwelt in their tents , as beforetime .
6. 저희가 이스라엘로 범죄케 한 여로보암 집의 죄에서 떠나지 아니하고 좇아 행하며 또 사마리아에 아세라 목상을 그저 두었더라
Nevertheless they departed not from the sins of the house of Jeroboam , who made Israel sin , but walked therein: and there remained the grove also in Samaria .)
7. 아람 왕이 여호아하스의 백성을 진멸하여 타작마당의 티끌 같이 되게 하고 마병 오십과 병거 십 승과 보병 일만 외에는 여호아하스에게 남겨두지 아니하였더라
Neither did he leave of the people to Jehoahaz but fifty horsemen , and ten chariots , and ten thousand footmen ; for the king of Syria had destroyed them, and had made them like the dust by threshing .
8. 여호아하스의 남은 사적과 모든 행한 것과 그 권력은 이스라엘 왕 역대지략에 기록되지 아니하였느냐
Now the rest of the acts of Jehoahaz , and all that he did , and his might , are they not written in the book of the chronicles of the kings of Israel ?
9. 여호아하스가 그 열조와 함께 자매 사마리아에 장사되고 그 아들 요아스가 대신하여 왕이 되니라
And Jehoahaz slept with his fathers ; and they buried him in Samaria : and Joash his son reigned in his stead.
10. 유다 왕 요아스의 삼십칠 년에 여호아하스의 아들 요아스가 사마리아에서 이스라엘 왕이 되어 십육 년을 치리하며
In the thirty and seventh year of Joash king of Judah began Jehoash the son of Jehoahaz to reign over Israel in Samaria , and reigned sixteen years .
11. 여호와 보시기에 악을 행하여 이스라엘로 범죄케 한 느밧의 아들 여로보암의 모든 죄에서 떠나지 아니하고 좇아 행하였더라
And he did that which was evil in the sight of the Lord ; he departed not from all the sins of Jeroboam the son of Nebat , who made Israel sin : but he walked therein.
12. 요아스의 남은 사적과 무릇 행한 일과 유다 왕 아마샤와 싸운 권력은 이스라엘 왕 역대지략에 기록되지 아니하였느냐
And the rest of the acts of Joash , and all that he did , and his might wherewith he fought against Amaziah king of Judah , are they not written in the book of the chronicles of the kings of Israel ?
13. 요아스가 그 열조와 함께 자매 이스라엘 왕들과 함께 사마리아에 장사되고 여로보암이 그 위에 앉으니라
And Joash slept with his fathers ; and Jeroboam sat upon his throne : and Joash was buried in Samaria with the kings of Israel .
14. 엘리사가 죽을 병이 들매 이스라엘 왕 요아스가 저에게로 내려가서 그 얼굴에 눈물을 흘리며 가로되 내 아버지여 내 아버지여 이스라엘의 병거와 마병이여 하매
Now Elisha was fallen sick of his sickness whereof he died . And Joash the king of Israel came down unto him, and wept over his face , and said , O my father , my father , the chariot of Israel , and the horsemen thereof.
15. 엘리사가 저에게 이르되 활과 살들을 취하소서 활과 살들을 취하매
And Elisha said unto him, Take bow and arrows . And he took unto him bow and arrows .
16. 또 이스라엘 왕에게 이르되 왕의 손으로 활을 잡으소서 곧 손으로 잡으매 엘리사가 자기 손으로 왕의 손을 안찰하고
And he said to the king of Israel , Put thine hand upon the bow . And he put his hand upon it: and Elisha put his hands upon the king’s hands .
17. 가로되 동편 창을 여소서 곧 열매 엘리사가 가로되 쏘소서 곧 쏘매 엘리사가 가로되 이는 여호와의 구원의 살 곧 아람에 대한 구원의 살이니 왕이 아람 사람을 진멸하도록 아벡에서 치리이다
And he said , Open the window eastward . And he opened it. Then Elisha said , Shoot . And he shot . And he said , The arrow of the Lord’s deliverance , and the arrow of deliverance from Syria : for thou shalt smite the Syrians in Aphek , till thou have consumed them.
18. 또 가로되 살들을 취하소서 곧 취하매 엘리사가 또 이스라엘 왕에게 이르되 땅을 치소서 이에 세 번 치고 그친지라
And he said , Take the arrows . And he took them. And he said unto the king of Israel , Smite upon the ground . And he smote thrice , and stayed .
19. 하나님의 사람이 노하여 가로되 왕이 오륙 번을 칠 것이니이다 그리하였더면 왕이 아람을 진멸하도록 쳤으리이다 그런즉 이제는 왕이 아람을 세 번만 치리이다 하니라
And the man of God was wroth with him, and said , Thou shouldest have smitten five or six times ; then hadst thou smitten Syria till thou hadst consumed it: whereas now thou shalt smite Syria but thrice .
20. 엘리사가 죽으매 장사하였더니 해가 바뀌매 모압 적당이 지경을 범한지라
And Elisha died , and they buried him. And the bands of the Moabites invaded the land at the coming in of the year .
21. 마침 사람을 장사하는 자들이 그 적당을 보고 그 시체를 엘리사의 묘실에 들이던지매 시체가 엘리사의 뼈에 닿자 곧 회생하여 일어섰더라
And it came to pass, as they were burying a man , that, behold, they spied a band of men; and they cast the man into the sepulchre of Elisha : and when the man was let down , and touched the bones of Elisha , he revived , and stood up on his feet .
22. 여호아하스 왕의 시대에 아람 왕 하사엘이 항상 이스라엘을 학대하였으나
But Hazael king of Syria oppressed Israel all the days of Jehoahaz .
23. 여호와께서 아브라함과 이삭과 야곱으로 더불어 세우신 언약을 인하여 이스라엘에게 은혜를 베풀어 긍휼히 여기시며 권고하사 멸하기를 즐겨 아니하시고 이때까지 자기 앞에서 쫓아내지 아니하셨더라
And the Lord was gracious unto them, and had compassion on them, and had respect unto them, because of his covenant with Abraham , Isaac , and Jacob , and would not destroy them, neither cast he them from his presence as yet .
24. 아람 왕 하사엘이 죽고 그 아들 벤하닷이 대신하여 왕이 되매
So Hazael king of Syria died ; and Ben–hadad his son reigned in his stead.
25. 여호아하스의 아들 요아스가 하사엘의 아들 벤하닷의 손에서 두어 성읍을 회복하였으니 이 성읍들은 자기 부친 여호아하스가 전쟁 중에 빼앗겼던 것이라 요아스가 벤하닷을 세 번 쳐서 파하고 이스라엘 성읍들을 회복하였더라
And Jehoash the son of Jehoahaz took again out of the hand of Ben–hadad the son of Hazael the cities , which he had taken out of the hand of Jehoahaz his father by war . Three times did Joash beat him, and recovered the cities of Israel .
■ 주석 보기
【왕하13:1 JFB】왕하13:1-7. Jehoahaz's Wicked Reign over Israel.
1-3. Jehoahaz … reigned seventeen years—Under his government, which pursued the policy of his predecessors regarding the support of the calf-worship, Israel's apostasy from the true God became greater and more confirmed than in the time of his father Jehu. The national chastisement, when it came, was consequently the more severe and the instruments employed by the Lord in scourging the revolted nation were Hazael and his son and general Ben-hadad, in resisting whose successive invasions the Israelitish army was sadly reduced and weakened. In the extremity of his distress, Jehoahaz besought the Lord, and was heard, not on his own account (시66:18; 잠1:28; 15:8), but that of the ancient covenant with the patriarchs (왕하13:23).
【왕하13:1 CWC】[ANOTHER CENTURY OF ISRAEL AND JUDAH]
1. Joash of Judah, Chapters 11 and 12.
The chief events of this reign are the rescue of the infant king from the murderous grandmother (11:1-3); the coup d'etat of the high priest by which he was raised to the throne (vv. 4-16); the reforms of the high priest as regent of the kingdom (vv. 17-21); the repairing of the temple by the king (12:1-16); the surrender to the Syrians (vv. 17, 18), and the king's assassination (vv. 19-21).
Be careful to read the parallel chapters in 2 Chronicles (22-24), which add details, though at this distance it may be impossible to reconcile all the minor differences.
2. Jehoahaz of Israel, 13:1-9.
This reign is notable not for what man did but what God did, as indicated in verse four. That His compassion was awakened towards such a people commands the wonder even of the spiritually enlightened -- a wonder which the sacred narrator Himself expresses in the parenthetic verses (vv. 5, 6). "Saviour" or delivered is used in a military sense, as in Judges. He did not appear in Jehoahaz's time but in that of his successors Jehoash and Jeroboam II.
3. Jehoash of Israel, vv. 10-25.
We need not speak further of the chronological difficulty here (v. 10 compared with v. 1), which we can not solve, but pass on to the preliminary fulfillment of the promised "saviour" (v. 5), found in verses 14 to 25.
Jehoash, or Joash (v. 14), is in sore distress by reason of the affliction in verse three, and sufficiently penitent to implore Jehovah through His prophet (v. 14). The symbolism of the subsequent verses (15-19) is plain. "Take bow and arrows" means, arm thyself for war against the Syrians. "The arrow of the Lord's deliverance" means that the victory would come from God. The second part of the action was an enhancement of it, and showed the king to lack that zeal and persevering trust in God that would have brought the complete destruction of his enemy (Note verse 25).
The extraordinary event in verse 21 is to be accepted just as it is, but it is useless to speculate on the cause or the object of it.
4. Amaziah of Judah, 14:1-20.
An interesting event is the challenge Amaziah sends to Jehoash, the manner in which it is received, and the outcome of it (vv. 8-14). It is worthy of remark that he met death in the same way as his father whose murder he had been so prompt to avenge (vv. 19, 20).
5. Jeroboam II of Israel, vv. 23-29.
Now God fully redeems His promise to give a "saviour" to Israel (13:5).
Observe the long reign of this king -- the longest in the annals of Israel (v. 23). Observe his remarkable victories (v. 25). Observe the reference to Jonah who seems in succession to Elisha, and lived probably contemporaneously with Jehoash or even Jehoahaz. It may have been through him that God gave the promise to that king to which we have made reference. The close of his reign marks about a century from the beginning of that of Joash of Judah.
Another circumstance of interest is that Amos and Hosea both lived and prophesied in this reign (see the opening verses of their prophecies).
【왕하13:1 MHCC】It was the ancient honour of Israel that they were a praying people. Jehoahaz, their king, in his distress, besought the Lord; applied himself for help, but not to the calves; what help could they give him? He sought the Lord. See how swift God is to show mercy; how ready to hear prayer; how willing to find a reason to be gracious; else he would not look so far back as the ancient covenant Israel had so often broken, and forfeited. Let this invite and engage us for ever to him; and encourage even those who have forsaken him, to return and repent; for there is forgiveness with him, that he may be feared. And if the Lord answer the mere cry of distress for temporal relief, much more will he regard the prayer of faith for spiritual blessings.
【왕하13:4 JFB】4. he saw the oppression of Israel—that is, commiserated the fallen condition of His chosen people. The divine honor and the interests of true religion required that deliverance should be granted them to check the triumph of the idolatrous enemy and put an end to their blasphemous taunts that God had forsaken Israel (신32:27; 시12:4).
【왕하13:5 JFB】5. a saviour—This refers neither to some patriotic defender nor some signal victory, but to the deliverance obtained for Israel by the two successors of Jehoahaz, namely, Joash, who regained all the cities which the Syrians had taken from his father (왕하13:25); and Jeroboam, who restored the former boundaries of Israel (왕하14:25).
【왕하13:6 JFB】6. there remained the grove—Asherah—the idol set up by Ahab (왕상16:33), which ought to have been demolished (신7:5).
【왕하13:7 JFB】7. made them like the dust in threshing—Threshing in the East is performed in the open air upon a level plot of ground, daubed over with a covering to prevent, as much as possible, the earth, sand, or gravel from rising; a great quantity of them all, notwithstanding this precaution, must unavoidably be taken up with the grain; at the same time the straw is shattered to pieces. Hence it is a most significant figure, frequently employed by Orientals to describe a state of national suffering, little short of extermination (사21:10; 미4:12; 렘51:33). The figure originated in a barbarous war custom, which Hazael literally followed (암1:3, 4; compare 삼하18:31; 유8:7).
【왕하13:8 JFB】왕하13:8-25. Joash Succeeds Him.
8. his might—This is particularly noticed in order to show that the grievous oppression from foreign enemies, by which the Israelites were ground down, was not owing to the cowardice or imbecility of their king, but solely to the righteous and terrible judgment of God for their foul apostasy.
【왕하13:10 MHCC】Jehoash, the king, came to Elisha, to receive his dying counsel and blessing. It may turn much to our spiritual advantage, to attend the sick-beds and death-beds of good men, that we may be encouraged in religion by the living comforts they have from it in a dying hour. Elisha assured the king of his success; yet he must look up to God for direction and strength; must reckon his own hands not enough, but go on, in dependence upon Divine aid. The trembling hands of the dying prophet, as they signified the power of God, gave this arrow more force than the hands of the king in his full strength. By contemning the sign, the king lost the thing signified, to the grief of the dying prophet. It is a trouble to good men, to see those to whom they wish well, forsake their own mercies, and to see them lose advantages against spiritual enemies.
【왕하13:12 JFB】12, 13. his might wherewith he fought against Amaziah—(See on 왕하14:8-14). The usual summary of his life and reign occurs rather early, and is again repeated in the account given of the reign of the king of Judah (왕하14:15).
【왕하13:14 JFB】14-19. Elisha was fallen sick of his sickness whereof he died—Every man's death is occasioned by some disease, and so was Elisha's. But in intimating it, there seems a contrast tacitly made between him and his prophetic predecessor, who did not die.
Joash the king of Israel came down unto him, and wept over his face—He visited him where he was lying ill of this mortal sickness, and expressed deep sorrow, not from the personal respect he bore for the prophet, but for the incalculable loss his death would occasion to the kingdom.
my father, my father! &c.—(See on 왕하2:12). These words seem to have been a complimentary phrase applied to one who was thought an eminent guardian and deliverer of his country. The particular application of them to Elisha, who, by his counsels and prayer, had obtained many glorious victories for Israel, shows that the king possessed some measure of faith and trust, which, though weak, was accepted, and called forth the prophet's dying benediction.
【왕하13:15 JFB】15-18. Take bow and arrows—Hostilities were usually proclaimed by a herald, sometimes by a king or general making a public and formal discharge of an arrow into the enemy's country. Elisha directed Joash to do this, as a symbolical act, designed to intimate more fully and significantly the victories promised to the king of Israel over the Syrians. His laying his hands upon the king's hands was to represent the power imparted to the bow shot as coming from the Lord through the medium of the prophet. His shooting the first arrow eastward—to that part of his kingdom which the Syrians had taken and which was east of Samaria—was a declaration of war against them for the invasion. His shooting the other arrows into the ground was in token of the number of victories he was taken to gain; but his stopping at the third betrayed the weakness of his faith; for, as the discharged arrow signified a victory over the Syrians, it is evident that the more arrows he shot the more victories he would gain. As he stopped so soon, his conquests would be incomplete.
【왕하13:20 JFB】20, 21. Elisha died—He had enjoyed a happier life than Elijah, as he possessed a milder character, and bore a less hard commission. His rough garment was honored even at the court.
coming in of the year—that is, the spring, the usual season of beginning campaigns in ancient times. Predatory bands from Moab generally made incursions at that time on the lands of Israel. The bearers of a corpse, alarmed by the appearance of one of these bands, hastily deposited, as they passed that way, their load in Elisha's sepulchre, which might be easily done by removing the stone at the mouth of the cave. According to the Jewish and Eastern custom, his body, as well as that of the man who was miraculously restored, was not laid in a coffin, but only swathed; so that the bodies could be brought into contact, and the object of the miracle was to stimulate the king's and people of Israel's faith in the still unaccomplished predictions of Elisha respecting the war with the Syrians. Accordingly the historian forthwith records the historical fulfilment of the prediction (왕하13:22-25), in the defeat of the enemy, in the recovery of the cities that had been taken, and their restoration to the kingdom of Israel.
【왕하13:20 MHCC】God has many ways to chastise a provoking people. Trouble comes sometimes from that point whence we least feared it. The mention of this invasion on the death of Elisha, shows that the removal of God's faithful prophets is a presage of coming judgments. His dead body was a means of giving life to another dead body. This miracle was a confirmation of his prophecies. And it may have reference to Christ, by whose death and burial, the grave is made a safe and happy passage to life to all believers. Jehoash was successful against the Syrians, just as often as he had struck the ground with the arrows, then a stop was put to his victories. Many have repented, when too late, of distrusts and the straitness of their desires.
※ 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.