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■ 창세기 11장
1. 온 땅의 구음이 하나이요 언어가 하나이었더라
And the whole earth was of one language , and of one speech .
2. 이에 그들이 동방으로 옮기다가 시날 평지를 만나 거기 거하고
And it came to pass, as they journeyed from the east , that they found a plain in the land of Shinar ; and they dwelt there.
3. 서로 말하되 자, 벽돌을 만들어 견고히 굽자 하고 이에 벽돌로 돌을 대신하며 역청으로 진흙을 대신하고
And they said one to another , Go to , let us make brick , and burn them throughly . And they had brick for stone , and slime had they for morter .
4. 또 말하되 자, 성과 대를 쌓아 대 꼭대기를 하늘에 닿게 하여 우리 이름을 내고 온 지면에 흩어짐을 면하자 하였더니
And they said , Go to , let us build us a city and a tower , whose top may reach unto heaven ; and let us make us a name , lest we be scattered abroad upon the face of the whole earth .
5. 여호와께서 인생들의 쌓는 성과 대를 보시려고 강림하셨더라
And the Lord came down to see the city and the tower , which the children of men builded .
6. 여호와께서 가라사대 이 무리가 한 족속이요 언어도 하나이므로 이같이 시작하였으니 이후로는 그 경영하는 일을 금지할 수 없으리로다
And the Lord said , Behold, the people is one , and they have all one language ; and this they begin to do : and now nothing will be restrained from them, which they have imagined to do .
7. 자, 우리가 내려가서 거기서 그들의 언어를 혼잡케 하여 그들로 서로 알아듣지 못하게 하자 하시고
Go to , let us go down , and there confound their language , that they may not understand one another’s speech .
8. 여호와께서 거기서 그들을 온 지면에 흩으신 고로 그들이 성 쌓기를 그쳤더라
So the Lord scattered them abroad from thence upon the face of all the earth : and they left off to build the city .
9. 그러므로 그 이름을 바벨이라 하니 이는 여호와께서 거기서 온 땅의 언어를 혼잡케 하셨음이라 여호와께서 거기서 그들을 온 지면에 흩으셨더라
Therefore is the name of it called Babel ; because the Lord did there confound the language of all the earth : and from thence did the Lord scatter them abroad upon the face of all the earth .
10. 셈의 후예는 이러하니라 셈은 일백 세 곧 홍수 후 이 년에 아르박삿을 낳았고
These are the generations of Shem : Shem was an hundred years old , and begat Arphaxad two years after the flood :
11. 아르박삿을 낳은 후에 오백 년을 지내며 자녀를 낳았으며
And Shem lived after he begat Arphaxad five hundred years , and begat sons and daughters .
12. 아르박삿은 삼십오 세에 셀라를 낳았고
And Arphaxad lived five and thirty years , and begat Salah :
13. 셀라를 낳은 후에 사백삼 년을 지내며 자녀를 낳았으며
And Arphaxad lived after he begat Salah four hundred and three years , and begat sons and daughters .
14. 셀라는 삼십 세에 에벨을 낳았고
And Salah lived thirty years , and begat Eber :
15. 에벨을 낳은 후에 사백삼 년을 지내며 자녀를 낳았으며
And Salah lived after he begat Eber four hundred and three years , and begat sons and daughters .
16. 에벨은 삼십사 세에 벨렉을 낳았고
And Eber lived four and thirty years , and begat Peleg :
17. 벨렉을 낳은 후에 사백삼십 년을 지내며 자녀를 낳았으며
And Eber lived after he begat Peleg four hundred and thirty years , and begat sons and daughters .
18. 벨렉은 삼십 세에 르우를 낳았고
And Peleg lived thirty years , and begat Reu :
19. 르우를 낳은 후에 이백구 년을 지내며 자녀를 낳았으며
And Peleg lived after he begat Reu two hundred and nine years , and begat sons and daughters .
20. 르우는 삼십이 세에 스룩을 낳았고
And Reu lived two and thirty years , and begat Serug :
21. 스룩을 낳은 후에 이백칠 년을 지내며 자녀를 낳았으며
And Reu lived after he begat Serug two hundred and seven years , and begat sons and daughters .
22. 스룩은 삼십 세에 나홀을 낳았고
And Serug lived thirty years , and begat Nahor :
23. 나홀을 낳은 후에 이백 년을 지내며 자녀를 낳았으며
And Serug lived after he begat Nahor two hundred years , and begat sons and daughters .
24. 나홀은 이십구 세에 데라를 낳았고
And Nahor lived nine and twenty years , and begat Terah :
25. 데라를 낳은 후에 일백십구 년을 지내며 자녀를 낳았으며
And Nahor lived after he begat Terah an hundred and nineteen years , and begat sons and daughters .
26. 데라는 칠십 세에 아브람과 나홀과 하란을 낳았더라
And Terah lived seventy years , and begat Abram , Nahor , and Haran .
27. 데라의 후예는 이러하니라 데라는 아브람과 나홀과 하란을 낳았고 하란은 롯을 낳았으며
Now these are the generations of Terah : Terah begat Abram , Nahor , and Haran ; and Haran begat Lot .
28. 하란은 그 아비 데라보다 먼저 본토 갈대아 우르에서 죽었더라
And Haran died before his father Terah in the land of his nativity , in Ur of the Chaldees .
29. 아브람과 나홀이 장가 들었으니 아브람의 아내 이름은 사래며 나홀의 아내 이름은 밀가니 하란의 딸이요 하란은 밀가의 아비며 또 이스가의 아비더라
And Abram and Nahor took them wives : the name of Abram’s wife was Sarai ; and the name of Nahor’s wife , Milcah , the daughter of Haran , the father of Milcah , and the father of Iscah .
30. 사래는 잉태하지 못하므로 자식이 없었더라
But Sarai was barren ; she had no child .
31. 데라가 그 아들 아브람과 하란의 아들 그 손자 롯과 그 자부 아브람의 아내 사래를 데리고 갈대아 우르에서 떠나 가나안 땅으로 가고자 하더니 하란에 이르러 거기 거하였으며
And Terah took Abram his son , and Lot the son of Haran his son’s son , and Sarai his daughter in law , his son Abram’s wife ; and they went forth with them from Ur of the Chaldees , to go into the land of Canaan ; and they came unto Haran , and dwelt there.
32. 데라는 이백오 세를 향수하고 하란에서 죽었더라
And the days of Terah were two hundred and five years : and Terah died in Haran .
■ 주석 보기
【창11:1 JFB】창11:1-32. Confusion of Tongues.
1. the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (창10:10), determined to please themselves by occupying the fairest region they came to.
【창11:1 CWC】[THE ORIGIN OF THE NATIONS]
1. Noah's Prophecy, 9:18-29.
To which of the sons of Noah is attention called at the beginning of this section, and why (v. 18)? To what occupation did Noah apply himself after the flood (v. 38)? Of what sin was he guilty (v. 21)? Of what grosser sin was his son guilty (v. 22)? What curse did Noah pronounce on the line of Ham (v. 25)? Which particular line? Just why Canaan is selected one can not say. We only know that his father is not once mentioned in this chapter without him, for which God must have had a reason even if it is not revealed. One reason may be to emphasize that the curse rested upon Asiatics rather than Africans. Because certain of these latter are descendants of Ham, and are black, and have served as slaves, men have associated the curse with them, but the facts of the next chapter (10:15-19) are against that idea. The Hebrews or Israelites, the descendants of Shem, who were themselves slaves in Egypt for a while, afterwards enslaved the Canaanites (수9:23-27; 왕상9:20-21), and this in part is a fulfillment of this prophecy. It is pertinent further that the Canaanites, like others in the line of Ham, the Babylonians, Egyptians and Africans, inherited the sensuous characteristics of their progenitor for which the judgments of God fell upon them later.
Passing over the blessing upon Shem, or rather the God of Shem, mention the three things prophesied of Japheth (v. 27). He is "enlarged" in the sense that the peoples of Europe sprung out of his loins, to say nothing of the Hindus and doubtless the Mongolians. He "dwells in the tents of Shem" in the sense at least that he partakes of the blessing of their religion, that of the Bible. Canaan is his "servant" in the sense doubtless in which the nations and tribes descendant from him are subject to the control of Europe.
2. The Nations, 10.
This chapter is more than a list of names of individuals. Several are names of families or nations, and make it the most important historical document in the world. You will see that the stream of the race divides according to the three sons of Noah. Whose division is first traced (v. 2)? What part of the world was settled by his offspring (v. 5)? This might read: "By these were the coast lands of the nations divided," and research indicates that the names of these sons and grandsons are identical with the ancient names of the countries bordering on the seas of northern and northwestern Europe. (Examine map number 1 in the back of your Bible). Whose offspring are next traced (v. 6)? A similar examination will show that these settled towards the south and southwest in the lands known to us as Palestine, Arabia, Egypt, Abyssinia, etc. Whose offspring are last named (v. 21)? What distinction is given to Shem in that verse? "Eber" is another form of the name Hebrew, and the distinction of Shem is that he was the ancestor of the Hebrews or the Israelites. His descendants settled rather in the south and southeast, Assyria, Persia, etc.
3. The First World-Monarchy, 10:8-12.
The verses relating to Nimrod call for attention. What describes the energy of his character? How does verse 9 show his fame to have descended even to Moses' time, the human author of Genesis? What political term is met with for the first time in verse 10? Attention to the map will show "the land of Shinar" identical with the region of Babylon in Asia, affording the interesting fact that this kingdom was thus founded by an Ethiopian. Verse 11 might read: "but of that land (i. e., Shinar) he went forth into Assyria," etc., indicating Nimrod to have been the inspiration of the first world-monarchy in the sense that he united under one head the beginnings both of Babylon and Assyria, proving him a mighty hunter of men as well as wild beasts. Rawlinson's Origin of the Nations will be found instructive in this connection. He says, in a word: "The Christian may with confidence defy his adversaries to point out any erroneous or impossible statements in the entire (10th) chapter, from its commencement to its close."
4. The Tower of Babel, 11.
The contents of this chapter seem to precede in time those of chapter 10. There we have the story of how the nations were divided, and here why they were divided. What was true of the race linguistically until this time (v. 1)? To what locality had they been chiefly attracted (v. 2)? What new mechanical science is now named (v. 3)? What two-fold purpose was the outcome of this invention (v. 4)? What was the object in view? Is there a suggestion of opposition to the divine will in the last phrase of that verse? (Compa계9:1 and 1:28.) If we take verse 5 literally it suggests a theophany like that in chapter 18, but perhaps the writer is speaking in an accommodated sense. He means that God's mind was now fastened on this act of human disobedience and rebellion, for such it seems to be. Notice the divine soliloquizing in verse 6, and the reasoning it represents: (1) this people are united by the fact that they have but one language; (2) this union and sense of strength have led to their present undertaking; (3) success here will generate other schemes in opposition to My purposes and to their disadvantage; therefore this must be frustrated. What was the divine plan of frustration (v. 7)? What was the result (v. 8)? What name was given this locality, and why (v. 9)? (Observe that Babylon and Babel are the same.)
"With this blow of the avenging rod of God came to an end the third experiment God was making with the apostate race. They had again turned their backs on God, making haste to caste into oblivion the terrible lesson of the flood; and so with the confusion of their speech God delivered them up to the lusts of their own hearts" (Pratt). (Read here 롬1:28.)
【창11:1 MHCC】How soon men forget the most tremendous judgments, and go back to their former crimes! Though the desolations of the deluge were before their eyes, though they sprang from the stock of righteous Noah, yet even during his life-time, wickedness increases exceedingly. Nothing but the sanctifying grace of the Holy Spirit can remove the sinful lusts of the human will, and the depravity of the human heart. God's purpose was, that mankind should form many nations, and people all lands. In contempt of the Divine will, and against the counsel of Noah, the bulk of mankind united to build a city and a tower to prevent their separating. Idolatry was begun, and Babel became one of its chief seats. They made one another more daring and resolute. Let us learn to provoke one another to love and to good works, as sinners stir up and encourage one another to wicked works.
【창11:2 JFB】2. land of Shinar—The fertile valley watered by the Euphrates and Tigris was chosen as the center of their union and the seat of their power.
【창11:3 JFB】3. brick—There being no stone in that quarter, brick is, and was, the only material used for building, as appears in the mass of ruins which at the Birs Nimroud may have been the very town formed by those ancient rebels. Some of these are sun-dried—others burnt in the kiln and of different colors.
slime—bitumen, a mineral pitch, which, when hardened, forms a strong cement, commonly used in Assyria to this day, and forming the mortar found on the burnt brick remains of antiquity.
【창11:4 JFB】4. a tower whose top may reach unto heaven—a common figurative expression for great height (신1:28; 9:1-6).
lest we be scattered—To build a city and a town was no crime; but to do this to defeat the counsels of heaven by attempting to prevent emigration was foolish, wicked, and justly offensive to God.
【창11:5 MHCC】Here is an expression after the manner of men; The Lord came down to see the city. God is just and fair in all he does against sin and sinners, and condemns none unheard. Pious Eber is not found among this ungodly crew; for he and his are called the children of God; their souls joined not themselves to the assembly of these children of men. God suffered them to go on some way, that the works of their hands, from which they promised themselves lasting honour, might turn to their lasting reproach. God has wise and holy ends, in allowing the enemies of his glory to carry on their wicked projects a great way, and to prosper long. Observe the wisdom and mercy of God, in the methods taken for defeating this undertaking. And the mercy of God in not making the penalty equal to the offence; for he deals not with us according to our sins. The wisdom of God, in fixing upon a sure way to stop these proceedings. If they could not understand one another, they could not help one another; this would take them off from their building. God has various means, and effectual ones, to baffle and defeat the projects of proud men that set themselves against him, and particularly he divides them among themselves. Notwithstanding their union and obstinacy God was above them; for who ever hardened his heart against him, and prospered? Their language was confounded. We all suffer by it to this day: in all the pains and trouble used to learn the languages we have occasion for, we suffer for the rebellion of our ancestors at Babel. Nay, and those unhappy disputes, which are strifes of words, and arise from misunderstanding one another's words, for aught we know, are owing to this confusion of tongues. They left off to build the city. The confusion of their tongues not only unfitted them for helping one another, but they saw the hand of the Lord gone out against them. It is wisdom to leave off that which we see God fights against. God is able to blast and bring to nought all the devices and designs of Babel-builders: there is no wisdom nor counsel against the Lord. The builders departed according to their families, and the tongue they spake, to the countries and places allotted to them. The children of men never did, nor ever will, come all together again, till the great day, when the Son of man shall sit upon the throne of his glory, and all nations shall be gathered before him.
【창11:6 JFB】6. and now nothing will be restrained from them—an apparent admission that the design was practicable, and would have been executed but for the divine interposition.
【창11:7 JFB】7. confound their language—literally, "their lip"; it was a failure in utterance, occasioning a difference in dialect which was intelligible only to those of the same tribe. Thus easily by God their purpose was defeated, and they were compelled to the dispersion they had combined to prevent. It is only from the Scriptures we learn the true origin of the different nations and languages of the world. By one miracle of tongues men were dispersed and gradually fell from true religion. By another, national barriers were broken down—that all men might be brought back to the family of God.
【창11:10 CWC】[THE ORIGIN OF ISRAEL]
1. The Divine Purpose.
We have reached a fourth experiment in God's dealings with the apostate race, only this shall not ultimately be the failure the others proved. It should be understood, however, that in speaking of failure the reference is to man's part and not God's. Before the flood the sin of the race was atheism, outright denial of divine authority with the indulgence of sinful lusts it produced and the dissolution of moral and social bonds. But after the flood idolatry took its place -- just how, or why, it is difficult to say -- and long before Abram's time polytheism prevailed both in Chaldea and Egypt.
But God's purpose from the beginning was the redemption of the race according to the promise of 창3:15, and as incident thereto He will now call out a single individual from the corrupt mass, and make of him a nation. Special training and care shall be given to this individual and this nation that there may be in the earth (1) a repository for His truth to keep alive His name; (2) a channel through which "the Seed of the woman," the world's Redeemer, may come among men; and (3) a pedestal on which He Himself may be displayed in His character before the other nations of the world to the sanctifying of His name among them and their ultimate return to His sovereignty. Steady contemplation of this three-fold purpose in the call of Abram and the origin of Israel will prevent any charge of partiality against God for dealing with them differently from other peoples, and will help us to see that all His blessing of them has been for our sake, thus quickening our interest in all that is revealed concerning them.
Israel has thus far fulfilled only part of her original mission. She has retained the name and truth of God in the earth, and given birth to the Redeemer (though she crucified Him), but she has not sanctified God among the peoples by her behavior. For this she has been punished in the past, and is now scattered among the peoples in whose sight she denied Him; but the prophets are a unit that some day she shall be restored to her land again in a national capacity, and after passing through great tribulation, be found penitent and believing, clothed in her right mind and sitting at the feet of Jesus. Then she will take up the broken threads again, and begin anew to carry out the original plan of sanctifying God among the nations. She will witness for Jesus as her Messiah in the millennial age for the conversion of those nations and their obedience to His law. All this will be brought out gradually but plainly as we proceed through the prophets.
2. The Generations of Shem and Terah, 11:10-32.
"The generations of Shem and Terah" are the children who sprang from them, and furnished the descent of Abram and the Israelites. Which one of the sons of Shem was divinely chosen for this honor? (Compare v. 10 with 10:21.) What seven facts are stated of Haran (vv. 27-29)? Iscah, one of his daughters, not otherwise mentioned, is thought by some identical with her whom Abram married and whose name was changed to Sarai (my princess) after that event. Others, however, base on Abram's words (20:13) that Sarai was a daughter of Terah by a second wife, and thus his half-sister. Still others conjecture that of the supposed two wives of Terah, one was Haran's mother and the other Abram's, so that in marrying his niece, he was at liberty to speak of her as his sister, as in Egypt (12:19), in the same sense in which he could call Lot his brother though he was also his nephew (14:14).
"Haran," which is the name of a locality, called "Charran," in 행7:2-4, must not be confounded with the other word which is the name of Terah's son, since they are quite distinct. Notice the location of these places on the map, and observe that because of the desert of Arabia they had to travel first towards the northwest (about 650 miles) to the fords of the Euphrates, and then southwest (say 500 miles) to Hebron or Beersheba, which later on became Abram's favorite abode.
Ur must have been a city of great wealth and influence, so that Abram was brought up under circumstances of the highest civilization. Documents written in his day have recently been brought to light, in which his name is mentioned as borne by men of that land. And as a further mark of historicity, the name of the city itself, Ur of the Chaldees, or Ur-Kasdim, as the Hebrew puts it, was the peculiar form of its name in Abram's time, though subsequently it had another form. One more feature of interest is that it was the ancient seat of the worship of the Moon, and that Abram and all his family were undoubtedly idolaters, so that this call of God to him, like His call to us in Christ, was entirely of grace. In examining this point consult chapter 31:53; 수24:2, 3, 14, 15.
3. Abram's Call and His Response, 12:1-9.
How does the King James Version indicate an earlier date for the call of Abram than that which chapter 12 narrates? How is this corroborated by 행7:2? Stephen, speaking of this call, indicates that God "was seen to Abraham," as if some visible manifestation was vouchsafed to him at the beginning. In what form this may have been we do not know, but sufficiently clear to have shown the patriarch the distinction between gods of wood and stone and the only true God.
What seven promises are given Abram to encourage his faith (vv. 2, 3)? God's authority could find fit expression only in a nation bound together under institutions of His own appointment, since many scattered family altars could not bear an adequate witness for His unity. Notice again that for Abram to become great and his offspring to develop into a great nation co-operation would be required on the part of his and their neighbors, hence to secure this God lays this curse and blessing upon their enemies and friends.
Have you located Shechem? How is Abram comforted at this place (v. 7)? What additional promise is now given him? This gift to his seed of the land should be strongly emphasized. It was, and is, Jehovah's land. Ezekiel speaks of it as "the middle, or navel, of the earth" (38:12, R. V.), and it is peculiarly situated geographically, commercially and politically, but especially historically and prophetically. It has been given to Israel as her possession forever, but not her ownership, as we shall learn by and by (레25:23). Moreover, so closely is Jehovah's purpose of redemption associated with the land as well as the people of Israel that when they are separated from it, as we shall see, they are separated from Him, and the lapse of time in their history is not considered until they are returned to their land again. In a word, they can never dwell elsewhere and be His people or fulfill their calling.
【창11:10 MHCC】Here is a genealogy, or list of names, ending in Abram, the friend of God, and thus leading towards Christ, the promised Seed, who was the son of Abram. Nothing is left upon record but their names and ages; the Holy Ghost seeming to hasten through them to the history of Abram. How little do we know of those that are gone before us in this world, even of those that lived in the same places where we live, as we likewise know little of those who now live in distant places! We have enough to do to mind our own work. When the earth began to be peopled, men's lives began to shorten; this was the wise disposal of Providence.
【창11:27 MHCC】Here begins the story of Abram, whose name is famous in both Testaments. Even the children of Eber had become worshippers of false gods. Those who are through grace, heirs of the land of promise, ought to remember what was the land of their birth; what was their corrupt and sinful state by nature. Abram's brethren were, Nahor, out of whose family both Isaac and Jacob had their wives; and Haran, the father of Lot, who died before his father. Children cannot be sure that they shall outlive their parents. Haran died in Ur, before the happy removal of the family out of that idolatrous country. It concerns us to hasten out of our natural state, lest death surprise us in it. We here read of Abram's departure out of Ur of the Chaldees, with his father Terah, his nephew Lot, and the rest of his family, in obedience to the call of God. This chapter leaves them about mid-way between Ur and Canaan, where they dwelt till Terah's death. Many reach to Charran, and yet fall short of Canaan; they are not far from the kingdom of God, and yet never come thither.
【창11:28 JFB】28. Ur—now Orfa; that is, "light," or "fire." Its name probably derived from its being devoted to the rites of fire-worship. Terah and his family were equally infected with that idolatry as the rest of the inhabitants (수24:15).
【창11:31 JFB】31. Sarai his daughter-in-law—the same as Iscah [창11:29], granddaughter of Terah, probably by a second wife, and by early usages considered marriageable to her uncle, Abraham.
they came unto Haran—two days' journey south-southeast from Ur, on the direct road to the ford of the Euphrates at Rakka, the nearest and most convenient route to Palestine.
※ 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.