1
2Ch 33:1-10.
日本語
영문 원문
2Ch 33:1-10.
MANASSEH'S WICKED REIGN.
1, 2. Manasseh . . . did that which was evil in the sight of the Lord--(See on
2Ki 21:1-16).
11
2Ch 33:11-19.
日本語
2Ch 33:11-19.
彼が バビロンに連れて行かれ、 そこで 神の前にへりくだり、 王国を回復される
11. アッシリアの王の軍の将軍たち——この王はエサル・ハドンであった。彼は治世の初めの数年を本国の政府の強固に費やした後、ユーフラテス川以西の貢ぎを納める州の喪失を修復することに注意を向けた。これらの州はセンナケリブの災難と死に際して、アッシリアの軛を振り払う機会をとらえていた。パレスチナを侵略し、イスラエル王国に残っていた残りの者を移した後、彼は将軍たち、その長がタルタン
(Isa 20:1)
であったが、ユダの降伏のためにも軍の一部と共に派遣した。エルサレムへの成功した攻撃において、彼らは大勢の捕虜を取り、捕虜の中に王自身を含む大きな獲物を得た。
マナセを茨の中から捕えた——これは一般に考えられているように、彼が茨と荆の茂みに隠れていたことを意味するのかもしれない。ヘブル人が時として敵から逃れて茂みに避難したことは知られている
(1Sa 13:6)。
しかし、ヘブル語Bacochim「茨の中」の代わりに、ある版はBechayim「生ける者の中」と読み、それゆえこの箇所は「彼を生け捕りにした」となる。
彼を足かせで縛り、彼をバビロンに連れて行った——「足かせ」と訳されたヘブル語の言葉は、本来二つの青銅の鎖を表す。マナセがアッシリアの君主の前に現れた屈辱的な状態は、コルサバド宮殿のタブレットにある、捕虜が縛られて王の前に引き出される絵によって判断することができる。「描かれた捕虜はパレスチナの住民であると思われる。捕虜の後ろに四人の者が立ち、彼らのチュニックの下部に銘が記されている。最初の二人は髭を蓄え、告発者のようである。残りの二人はほとんど消えかかっている。しかし最後の者の後ろに宦官が現れ、その役目は王の前に出ることを許された者を王の前に招き入れることのようである。彼の後ろに、罰せられている者と同じ種族のもう一人の人物が続く。彼の手には手かせがはめられ、足首には太い棒で固められた強固な輪がある」[《ニネベとその宮殿》（Nineveh and Its Palaces）]。 名前は与えられておらず、それゆえその姿がマナセを表わすという結論は引き出せない。しかし民はヘブル人のようであり、この絵画的な場面は、ユダからの王室の捕虜がバビロンの宮廷でどのように受け入れられたかを想像するのを助けてくれる。エサル・ハドンはそこに居を定めていた。というのも、父の死に続く多くの反乱から、彼は最初アッシリアの王座を継いだだけだったが、ユダ征服のしばらく前にバビロンの所有を回復し、この野心的な王はバビロンとカルデアの二つの帝国を自らの支配下に統合し、政府の座をバビロンに移したからである。
영문 원문
2Ch 33:11-19.
HE IS CARRIED UNTO BABYLON, WHERE HE HUMBLES HIMSELF BEFORE GOD, AND IS RESTORED TO HIS KINGDOM.
11. the captains of the host of the king of Assyria--This king was Esar-haddon. After having devoted the first years of his reign to the consolidation of his government at home, he turned his attention to repair the loss of the tributary provinces west of the Euphrates, which, on the disaster and death of Sennacherib, had taken the opportunity of shaking off the Assyrian yoke. Having overrun Palestine and removed the remnant that were left in the kingdom of Israel, he despatched his generals, the chief of whom was Tartan
(Isa 20:1),
with a portion of his army for the reduction of Judah also. In a successful attack upon Jerusalem, they took multitudes of captives, and got a great prize, including the king himself, among the prisoners.
took Manasseh among the thorns--This may mean, as is commonly supposed, that he had hid himself among a thicket of briers and brambles. We know that the Hebrews sometimes took refuge from their enemies in thickets
(1Sa 13:6).
But, instead of the Hebrew, Bacochim, "among the thorns", some versions read Bechayim, "among the living", and so the passage would be "took him alive."
bound him with fetters, and carried him to Babylon--The Hebrew word rendered "fetters" denotes properly two chains of brass. The humiliating state in which Manasseh appeared before the Assyrian monarch may be judged of by a picture on a tablet in the Khorsabad palace, representing prisoners led bound into the king's presence. "The captives represented appear to be inhabitants of Palestine. Behind the prisoners stand four persons with inscriptions on the lower part of their tunics; the first two are bearded, and seem to be accusers; the remaining two are nearly defaced; but behind the last appears the eunuch, whose office it seems to be to usher into the presence of the king those who are permitted to appear before him. He is followed by another person of the same race as those under punishment; his hands are manacled, and on his ankles are strong rings fastened together by a heavy bar" [Nineveh and Its Palaces]. No name is given, and, therefore, no conclusion can be drawn that the figure represents Manasseh. But the people appear to be Hebrews, and this pictorial scene will enable us to imagine the manner in which the royal captive from Judah was received in the court of Babylon. Esar-haddon had established his residence there; for though from the many revolts that followed the death of his father, he succeeded at first only to the throne of Assyria, yet having some time previous to his conquest of Judah, recovered possession of Babylon, this enterprising king had united under his sway the two empires of Babylon and Chaldea and transferred the seat of his government to Babylon.
12
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日本語
12, 13. 彼が苦しみの中にあった時、彼は彼の神である主に願い求めた——追放あるいは投獄の孤独の中で、マナセは反省のための暇を持った。その災いは、彼に過去の生活の回顧を強い、彼の廃位と捕囚の状態の惨めさが、父祖の神からの
(2Ch 33:7)
恐ろしく前例のない背教に起因するという確信の下での回顧であった。彼はへりくだり、悔い改め、悔い改めの実を結ぶ機会を求めて祈った。彼の祈りは聞かれた。征服者は彼を解放しただけでなく、二年の追放の後、彼を名誉と王権の完全な行使と共に、貢ぎを納める従属的な王国に回復したからである。疑いなく何らかの政治的動機が、アッシリアの王にマナセを回復するよう促したであろう。そしてそれは十中八九、ユダ王国をエジプトとそのアッシリア領の間の障壁として持つことであった。しかし神はこの措置をより高い目的のために用いた。マナセは今、聖別された苦しみの影響によって、新しくより良い人として自らを示した。彼はかつてエルサレムに建てたすべての偶像礼拝の像と祭壇を破壊しただけでなく、神の礼拝の回復と奨励において最も熱心な姿勢を示すことによって、以前の方策の完全な逆転を行った。
영문 원문
12, 13. when he was in affliction, he besought the Lord his God--In the solitude of exile or imprisonment, Manasseh had leisure for reflection. The calamities forced upon him a review of his past life, under a conviction that the miseries of his dethronement and captive condition were owing to his awful and unprecedented apostasy
(2Ch 33:7)
from the God of his fathers. He humbled himself, repented, and prayed for an opportunity of bringing forth the fruits of repentance. His prayer was heard; for his conqueror not only released him, but, after two years' exile, restored him, with honor and the full exercise of royal power, to a tributary and dependent kingdom. Some political motive, doubtless, prompted the Assyrian king to restore Manasseh, and that was most probably to have the kingdom of Judah as a barrier between Egypt and his Assyrian dominions. But God overruled this measure for higher purposes. Manasseh now showed himself, by the influence of sanctified affliction, a new and better man. He made a complete reversal of his former policy, by not only destroying all the idolatrous statues and altars he had formerly erected in Jerusalem, but displaying the most ardent zeal in restoring and encouraging the worship of God.
14
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日本語
14. 彼は市の外に……ギホンの西側に……魚の門の入口に至るまで城壁を建てた——「魚の門の十分に確立された位置は、ギホンの谷がダマスカス門の北西に通じ、南に向かって緩やかに下り、シオン山の北東の隅でチロポエオンと合流する谷以外にはあり得ないことを示す。後者は直角に曲がり、シロアムに向かって走る。このようにマナセがギホンの谷の西側に建てた城壁は、シオンの城壁の北東の隅の近くから北向きに延び、谷を横切ってアントニオの塹壕で外壁と合流するまで及んだであろう。まさに神殿が最も容易に攻撃される方向であった」[バークレイ（BARCLAY）]。
영문 원문
14. he built a wall without the city . . . on the west side of Gihon . . . even to the entering in at the fish gate--"The well-ascertained position of the fish gate, shows that the valley of Gihon could be no other than that leading northwest of Damascus gate, and gently descending southward, uniting with the Tyropœon at the northeast corner of Mount Zion, where the latter turns at right angles and runs towards Siloam. The wall thus built by Manasseh on the west side of the valley of Gihon, would extend from the vicinity of the northeast corner of the wall of Zion in a northerly direction, until it crossed over the valley to form a junction with the outer wall at the trench of Antonia, precisely in the quarter where the temple would be most easily assailed" [BARCLAY].
17
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日本語
17. 民はなお高き所で生贄を献げたが、ただ彼らの神である主にのみ献げた——ここで、高き所での礼拝は、大いに異邦人の慣行から生じ、しばしばそれにつながったが、必ずしも偶像礼拝を意味するものではなかったことが窺われる。
영문 원문
17. the people did sacrifice still in the high places, yet unto the Lord their God only--Here it appears that the worship on high places, though it originated in a great measure from the practice of heathenism, and too often led to it, did not necessarily imply idolatry.
20
2Ch 33:20-25.
日本語
2Ch 33:20-25.
彼が死に、 アモンが 後を継ぐ
20, 21. マナセは彼の先祖たちと共に眠り……アモンは治め始めた——（参照
2Ki 21:19
の注解）。
영문 원문
2Ch 33:20-25.
HE DIES AND AMON SUCCEEDS HIM.
20, 21. Manasseh slept with his fathers . . . Amon began to reign--(See on
2Ki 21:19).
2Ch 33:1-10.
マナセの 悪い治世
1, 2. マナセは……主の目に悪とすることを行った——（参照
2Ki 21:1-16
の注解）。