장별 주석
창세기 38장
서론
The Family Of Judah
영문 원문
- obsy “Adullam, righteousness. tm Chirah, nobility ? © gnaw Shua’, luck, riches, cry.
- "9 ‘Er, watching. 4, 218 Onan, strong.
- m2v Shelah, request? rest. aD Kezib, falsehood.
- “an Tamar, palm.
- m2" Timnah, counted or assigned.
- msn “Enaim, two fountains.
- yp Perets, breach.
XXXVIII. 1. And it came to pass at that time, that Judah went down from his brethren, and turned in to a certain Adul- lamite, whose name was Hirah. 2. And Judah saw there a daughter of a certain Kenaanite, whose name was Shua; and he took her and went in unto her. 38. And she conceived and bare ason; and hecalled hisname Er. 4. And she conceived again and bare a son; and she called hisname Onan. 5. And she added again and bare a son, and called his name Shelah: and it was at Kezib that she bare him. 6. And Judah took a wife for Er his first-born, whose name was Tamar. 7. And Er, Judah’s first-born, was evil in the sight of the Lord; and the Lord killed him. 8. And Judah said unto Onan, Go in
unto thy brother’s wife, and be a husband to her, and raise up seed to thy brother. 9. And Onan knew that the seed should not be his; and it came to pass, if he went in unto his brother’s wife, that he spilt it on the ground, lest he should give seed to his brother. 10. And that which he did was evil in the eyes of the Lord, and he killed him also. 11. And Judah said to Tamar, his daughter-in-law, Dwell a widow in thy father’s house, till Shelah my son be grown. For he said, Lest he also die, as his brethren. And Tamar went and dwelt in her father’s house.
- And many were the days, and Shua’s daughter, wife of Tudah, died; and Judah was comforted, and went up unto his sheep-shearers, he and Hirah his friend the Adullamite, to Timnah. 13. And it was told Tamar, saying, Behold thy father-in-law goeth up to Timnah to shear hissheep. 14. And she put the garments of her widowhood off her, and put on a veil, and wrapped herself up, and sat at the gate of Enaim, which is on the way to Timnah: for she saw that Shelah was grown, and she was not given to him towife. 15. And Judah saw her, and thought her to be a harlot, because she had cov- ered her face. 16. And he turned unto her by the way, and said, Pray now, let me come in unto thee. For he knew not that she was his daughter-in-law: And she said, What wilt thou give me, that thou mayst come in untome? 17. And he said, I will send thee a kid from the flock. And she said, if thou wilt give me a pledge, till thou send it. 18. And he said, What pledge shall I give thee? And she said, Thy sig- net, and thy lace, and thy staff that is in thy hand. And he gave her them, and went in unto her, and she conceived by him. 19. And she arose, and went, and took her veil off her, and put on the garments of her widowhood. 20. And Judah sent the kid by the hand of his friend the Adullamite, to re- ceive the pledge from the woman’s hand; and he found her not. 21. And he asked the men of her place, saying, Where is the courtesan that was in Enaim by the way? And they
said, There was no courtesan here. 22. And he returned to Judah, and said, I found her not; and also the men of her place said, There was no courtesan here. 23. And Judah said, Let her take them, lest we be shamed: behold, I sent this kid, and thou hast not found her.
- And it came to pass, after three months, that it was told Judah, saying, Tamar thy daughter-in-law hath played the harlot; and also, behold she is with child by whoredom. And Judah said, Bring her forth, and let her be burnt. 25. She was brought forth, and she sent to her father-in-law, saying, By the man whose these are, am I with child. And she said, Discern now, whose are these, the signet and the laces and the staff. 26. And Judali acknowledged them, and said, She hath been more righteous than I; for therefore I gave her not to Shelah my son. And he knew her again no more. 27. And it came to pass in the time of her bearing, that, behold, twins were in her womb. 28. And it came to pass in her bearing, that one put forth a hand; and the midwife took and bound on his hand a scarlet thread, saying, This came out first. 29. And it came to pass, as he drew back his hand, that, behold his brother came out: and she said, How hast thou made for thee a breach ? And she called his name Perez. 30. And afterwards came out his brother, that had on his hand the scarlet thread: and his name was called Zerah. § 40.
This strange narrative is an episode in the history of Joseph; but ar integral part of the “generations” of Jacob. It is loosely dated with the phrase “at that time.” This does not indicate a sequel to the preceding record, the proper phrase for which is “after these things” (MERA OMIT AMS xxii. 1). It implies rather a train of events that commenced at least in the past, some time before the closing incident of the previous narrative (xxi. 22). But the sale of Joseph, which alone is recorded in the last chapter, only occupied some few weeks or months of a year. Hence the circumstances contained in this memoir of Judah’s family must have taken their rise before that event. The date “at that time,” is rendered indefinite also by being attached to
the phrase, “ And it came to pass,” which covers at least all the events in the first eleven verses of the chapter. All this is in accordance with the customary mode of arranging parallel lines of events in He- brew narrative. We shall see reason afterwards for placing the birth of Er at as early a date as possible in the life of Judah (xlvi. 12). Now Judah, we conceive, was born when his father was eighty-seven, and Joseph when he was ninety-one, and hence there is a difference cf about four years in their ages. We suppose Er to have been born in Judah’s fourteenth year, when Joseph and Dinah were in their tenth, and therefore about three years before the rape of Dinah, and shortly after Jacob arrived at the town of Shekem. The dishonor of Dinah, and the cruel treatment of Joseph, being of essential moment in the process of things, had to be recorded in the main line of events. The commencement of Judah’s family, having no particular influence on the current of the history, is fitly reserved till the whole of the circum- stances could be brought together into a connected narrative. And the private history of Judah’s line is given, while that of the others is omitted, simply because from him the promised seed is descended. As soon as Jacob is settled in the promised land, the intercourse with He- bron and its neighborhood seems to have commenced. A clear proof of this is the presence of Deborah, Rebekah’s nurse, in Jacob’s family (xxxv. 8). The great thoroughfare from Damascus to Egypt runs through Shekem and Hebron, and we know that when Jacob was residing at Hebron, his sons fed their flocks at Shekem and Dothan, and the youthful Joseph was sent to inquire after their welfare.
1-11. Judah marries and has three sons. Went down from his brethren. ‘This seems to have been an act of wilful indiscretion in Ju- dah. His separation from his brethren, however, extends only to the matter of his new connection. In regard to property and employment there seems to have been no long or entire separation till they went down into Egypt. He went down from the high grounds about She- kem to the lowlands in which Adullam was situated (Jos. xv. 838-85), A certain Adullamite. We may have become acquainted with this Iiirah, when visiting his grandfather, or in some of the caravans which were constantly passing Shekem, or even in the ordinary wanderings of the pastoral life. Aduilam was in the Shephelah or lowland of Judah bordering on Phiilistia proper. A certain Kenaanite. This connection with Shua’s daughter was contrary to the will of God and the example of his fathers. Onan was born, we conceive, in Judah’s fifteenth year, and Shelah in his sixteenth.
At Kezib. This appears the same as Akzib, which is associated with Keilah and Mareshah (Jos. xv. 44), and therefore lay in the south of the lowland of Judah. This note of place indicates a change of residence since her other children were born. In the year after this birth the dishonor of Dinah takes place. 6. Took a wife for Hr. Ju- dah chose a wife for himself at an early age, and now he chooses for his first-born at the same age. Was evil in the eyes of the Lord. The God of covenant is obliged to cut off Er for his wickedness in the prime of life. We are not made acquainted with his crime; but it could scarcely be more vile and unnatural than that for which his brother Onan is also visited with death. And be a husband to her. The original word means to act as a husband to the widow of a deceased brother who has left no issue. Onan seems to have been prompted to commit his crime by the low motive of turning the whole inheritance to his own house. At the time of Er’s death Judah must have been in his twenty-seventh year ; Joseph was consequently in his twenty-third, and Jacob had for ten years past had his headquarters at Hebron. Hence the intercourse with Timnah, Adullam, and Enaim was easy.
12-23. Judah now comes into criminal, and, though unknown to him, incestuous intercourse with Tamar. And many were the days; a year or somewhat more. Zo Timnah. This town is about twenty miles northwest of Hebron. There is another, however, in the hills about seven miles south of Hebron. Put on a veil; to conceal her face from Judah, or any other beholder. Zhe gate of Enaim. This is supposed to be the same as Enam (Jos. xv. 384). And thy lace. This is the cord by which the signet was suspended round his neck. Cour- tesan. The original word (4p) means one consecrated to the wor- ship of Ashtoreth, in which chastity is sacrificed.
24-30. Tamar bears Perez and Zerah to Judah. After three months her pregnancy was manifest. Let her be burnt. It is manifest Judah had the power to execute this punishment. The life of the widow of his son was in his hands. Stoning was the mode of punishment by the law of Moses (Deut. xxii. 20-24); burning, only in aggravated cases (Lev. xx. 14, xxi. 9). He is a severe judge in a case where he is equally criminal. She hath been more righteous than [. ‘Tamar was less culpable in this matter than Judah. For he was moved by lust to commit fornication, and was the indirect occasion of Tamar's con- duct by withholding Selah. But Tamar, though wronged, was not free from blame in her mode of righting herself. The youthful indis
cretion of Judah in forming an intermarriage with a Canaanitish fam- ily, without the concurrence of his brothers or his father, has been fruitful of crime. If this intercourse go on, the chosen family will be speedily absorbed in the surrounding heathenism. Hence we begin to see the necessity of an immediate removal to another land, where they may be kept more distinct from the native superstition. By the disclosure of Tamar Judah is brought to acknowledgment of his fault, and, we may infer, to repentance. His abstaining from all further intercourse with her may be accepted as a proof of this. A scarlet thread. The right of primogeniture here manifests its importance. Perez,—a breach. Slight incidents become the foundation of names, and are often the hinges on which great events turn. ‘The minutest circumstances connected with the progenitors of the promised seed have a lasting interest.
Judah was at the close of his twenty-ninth year when Perez and Zerah were born. The dates in his family history may be arranged as underneath, on the supposition that the first child was born when the father was in his fourteenth year. This hypothesis is fairly allow- able when we take into consideration not only other cases, but the early wilfulness of Judah, and the example he gave to his children. The command also to be fruitful and multiply (xxxv. 11), which was given specially to Jacob, may have had a tendency to encourage early marriages. It is certain that the Jewish rabbis considered a man to have transgressed a divine precept who passed the age of twenty with- out being married. They also fixed the marriageable age for males at thirteen years and a day. King Ahaz was the father of Hezekiah when he was not more than twelve (2 Kings xvi. 2, xvill. 2); and King Josiah the father of Jehoiakim, when fourteen years of age (2 Kings xxii. 1, xxiii. 36).
Judah 13 years 6 months when Er was born. “14 “ 4% “ when Onan was born. “ 15 ©“ 38 = when Shelah was born. “« 98 * 9 € when Perez was born. « 42 “ 38 “© when Hezron born to Perez. “< 43 ‘“ 2 © when Hamul born.
1절. 아둘람은 ‘의’로, 히라는 ‘고귀함?’으로 풀이된다. 수아는 ‘행운, 부, 부르짖음’이라는 뜻을 가질 수 있다. 3절 에르는 ‘지켜봄’, 4절 오난은 ‘강함’, 5절 셀라는 ‘요청?’ 또는 ‘쉼’, 거십은 ‘거짓’, 6절 다말은 ‘종려나무’, 12절 딤나는 ‘계수됨’ 또는 ‘지정됨’, 14절 에나임은 ‘두 샘’, 29절 베레스는 ‘터짐’이라는 뜻이다. 창세기 38장. 그때 유다가 형제들에게서 내려가 아둘람 사람 히라에게로 갔다. 거기서 가나안 사람 수아의 딸을 보고 아내로 삼아 동침하였다. 그 여인은 에르, 오난, 셀라를 낳았고 셀라를 낳을 때에는 거십에 있었다. 유다는 맏아들 에르를 위해 다말이라는 아내를 얻어 주었다. 에르는 여호와 보시기에 악하여 여호와께서 그를 죽이셨다. 유다는 오난에게 형수에게 들어가 남편의 의무를 행하여 형을 위해 후사를 세우라고 하였다. 오난은 그 씨가 자기 것이 되지 않을 줄 알고 형수에게 들어갈 때마다 형에게 후사를 주지 않으려고 땅에 설정하였다. 이 일이 여호와 보시기에 악하므로 여호와께서 그도 죽이셨다. 유다는 다말에게 셀라가 장성할 때까지 친정에서 과부로 지내라 하였으나, 속으로는 셀라도 형들처럼 죽을까 두려워했다. 다말은 친정에 머물렀다. 오랜 날이 지난 뒤 유다의 아내 수아의 딸이 죽었다. 유다는 위로를 받은 후 친구 아둘람 사람 히라와 함께 양털 깎는 자들에게 딤나로 올라갔다. 다말은 시아버지가 딤나로 간다는 말을 듣고 과부의 옷을 벗고 너울로 몸을 가리고 딤나 길가 에나임 문에 앉았다. 셀라가 장성했는데도 자기를 그에게 아내로 주지 않았음을 보았기 때문이다. 유다는 얼굴을 가린 그를 창녀로 여기고 동침을 청하였다. 다말은 대가를 묻고, 유다는 염소 새끼를 보내겠다고 하였다. 다말은 담보를 요구하여 도장과 끈과 지팡이를 받았고, 유다는 그에게 들어갔으며 다말은 임신하였다. 다말은 다시 과부의 옷을 입었다. 유다가 친구를 통해 염소 새끼를 보내고 담보를 찾으려 했으나 여인을 찾지 못했다. 그곳 사람들도 길가에 창녀가 없었다고 하였다. 유다는 부끄러움을 당하지 않도록 그 물건들을 그에게 두게 하자고 하였다. 석 달쯤 뒤 다말이 음행하여 임신했다는 소식이 유다에게 전해지자 그는 그를 끌어내어 불사르라고 명했다. 다말은 담보 물건을 보내며 ‘이 물건의 주인으로 말미암아 임신하였다. 도장과 끈과 지팡이가 누구의 것인지 보라’고 하였다. 유다는 그것들을 알아보고 ‘그가 나보다 의롭다. 내가 그를 내 아들 셀라에게 주지 않았기 때문이다’라고 하였고, 다시는 그를 가까이하지 않았다. 해산 때 쌍둥이가 있었고 하나가 손을 내밀자 산파가 홍색 실을 매며 먼저 나왔다고 하였다. 그러나 그가 손을 도로 들이자 형제가 나왔고, 산파는 ‘네가 어찌하여 터뜨리고 나오느냐’ 하여 그 이름을 베레스라 불렀다. 뒤이어 홍색 실을 맨 형제가 나와 세라라 불렸다. 이 기이한 이야기는 요셉 역사 가운데 삽입된 일화이면서도 야곱의 계보에 속하는 필수 부분이다. ‘그때’라는 말은 앞 사건 직후를 뜻하는 ‘이 일 후에’와 달리, 이전부터 시작된 사건들의 흐름을 느슨하게 가리킨다. 요셉이 팔린 일은 몇 주나 몇 달의 일에 지나지 않으므로 유다 가족의 사건은 그보다 앞서 시작되었을 것이다. 히브리 서술은 병행되는 사건들을 이렇게 배열하곤 한다. 에르의 출생은 유다의 생애에서 가능한 이른 시기로 보아야 한다(창 46:12). 유다는 야곱 87세 때, 요셉은 91세 때 태어난 것으로 보아 둘 사이에는 약 네 살 차이가 있었다. 에르는 유다 14세 무렵, 곧 요셉과 디나가 10세쯤 되었을 때 태어났고, 이는 디나가 욕을 당하기 약 3년 전이며 야곱이 세겜 성에 도착한 직후였을 것이다. 디나의 수치와 요셉에 대한 잔혹한 처사는 사건 전개에서 중요하므로 본류에 기록되었고, 유다 가정의 시작은 역사의 흐름에 특별한 영향을 주지 않아 관련 사건을 한데 모아 기록하기에 적합했다. 유다의 사적 역사가 다른 형제들보다 기록된 것은 약속의 씨가 그에게서 나오기 때문이다. 야곱이 약속의 땅에 정착하자 헤브론과 그 주변과의 왕래가 시작된 듯하다. 리브가의 유모 드보라가 야곱 가정에 있었다는 사실이 그 증거이다(창 35:8). 다메섹에서 애굽으로 가는 큰길은 세겜과 헤브론을 지나며, 야곱이 헤브론에 있을 때 그의 아들들이 세겜과 도단에서 양을 친 것도 이와 맞다. 1-11절. 유다는 결혼하여 세 아들을 얻었다. 형제들에게서 내려갔다는 것은 유다의 고의적 경솔함을 나타낸다. 다만 이 분리는 새 관계의 문제에 한정되었고, 재산과 직업에서는 애굽으로 내려가기 전까지 완전한 분리가 있었던 것 같지 않다. 그는 세겜 근처 고지대에서 아둘람이 있는 낮은 지대로 내려갔다(수 15:33-35). 히라와는 할아버지를 방문할 때, 세겜을 지나던 대상들과 함께 있을 때, 또는 목축 생활의 이동 중에 알게 되었을 수 있다. 아둘람은 블레셋 본토와 접한 유다의 쉐펠라 저지대에 있었다. 가나안 여자 수아의 딸과 맺은 관계는 하나님의 뜻과 조상들의 본에 어긋났다. 오난은 유다 15세, 셀라는 16세 무렵 태어난 것으로 보인다. 거십은 여호수아 15:44의 악십과 같은 곳으로 보이며, 유다 저지대 남쪽에 있었다. 이 지명 언급은 앞의 두 아이가 태어난 때와 거처가 달라졌음을 보여 준다. 에르가 죽은 때 유다는 27세쯤, 요셉은 23세쯤이었고, 야곱은 이미 10년 동안 헤브론을 중심지로 삼고 있었다. 그러므로 딤나, 아둘람, 에나임과의 왕래가 쉬웠다. 에르는 여호와 보시기에 악하여 일찍 끊어졌으나 그의 죄는 알려지지 않았다. 오난의 죄는 형의 후사를 세우지 않고 상속을 자기 집으로 돌리려는 비천한 동기에서 나온 것이었다. 12-23절. 유다는 죄악된, 비록 알지 못했지만 근친상간적 관계를 다말과 맺었다. ‘오랜 날’은 한 해나 그보다 조금 더 지난 기간으로 보인다. 딤나는 헤브론 북서쪽 약 20마일 지점의 성읍일 수 있으며, 헤브론 남쪽 산지에도 같은 이름의 다른 성읍이 있다. 다말은 유다와 다른 사람에게 얼굴을 감추려고 너울을 썼다. 에나임 문은 여호수아 15:34의 에남과 같은 곳으로 여겨진다. 끈은 도장을 목에 달던 줄이다. ‘창녀’로 번역된 원어는 아스다롯 숭배에 성별된 여인을 가리키며, 그 예배에서는 정절이 희생되었다. 24-30절. 석 달 뒤 다말의 임신이 드러났다. 유다가 그를 불사르라 한 것을 보면 아들의 과부의 생명이 그의 손에 있었음이 분명하다. 모세 율법에서는 이런 경우 돌로 치는 것이 형벌이었고(신 22:20-24), 불사름은 가중된 경우에 한정되었다(레 20:14; 21:9). 유다는 자신도 같은 죄를 지은 경우에 혹독한 재판관이었다. 다말은 유다보다 덜 죄책이 있었다. 유다는 정욕으로 음행했고 셀라를 주지 않음으로 다말의 행동의 간접 원인이 되었다. 그러나 다말도 부당한 일을 바로잡는 방식에서 죄가 없지는 않았다. 유다가 가나안 가정과 성급히 혼인한 일은 죄를 낳았다. 이런 교류가 계속되면 선택된 가정은 주변 이교 속으로 빠르게 흡수될 것이었다. 여기서 우리는 그들이 토착 미신과 구별되어 보존될 다른 땅으로 옮겨질 필요를 보기 시작한다. 다말의 폭로로 유다는 자기 잘못을 인정하고 회개한 것으로 보인다. 이후 그와 다시 관계하지 않은 것이 그 증거다. 홍색 실은 장자권의 중요성이 여기서도 드러남을 보여 준다. 베레스, 곧 ‘터짐’이라는 이름처럼 작은 사건도 이름의 근거가 되고 큰 사건이 돌아가는 축이 된다. 약속의 씨의 조상들과 관련된 가장 작은 사정도 지속적인 관심을 가진다. 베레스와 세라가 태어날 때 유다는 29세 말쯤이었다. 첫 아이가 아버지 14세 무렵 태어났다는 가정 아래 유다 가정의 연대는 다음과 같이 배열될 수 있다. 유다는 에르가 태어날 때 13년 6개월, 오난 때 14년 4개월, 셀라 때 15년 3개월, 베레스 때 28년 9개월, 베레스에게 헤스론이 태어날 때 42년 3개월, 하물이 태어날 때 43년 2개월쯤이었다. 이 가정은 유다의 이른 자기주장과 자녀들에게 보인 본, 그리고 ‘생육하고 번성하라’는 명령(창 35:11)을 고려하면 허용될 수 있다. 유대 랍비들은 스무 살이 지나도록 결혼하지 않는 것을 신적 명령 위반으로 보았고, 남자의 결혼 가능 연령을 13세 하루로 정했다. 아하스는 12세가 넘지 않았을 때 히스기야의 아버지가 되었고(왕하 16:2; 18:2), 요시야는 14세 때 여호야김의 아버지가 되었다(왕하 22:1; 23:36).