Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible · Isaiah 第20章

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Isaiah 第 20 章

1

Isa 20:1-6.

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한국어

이사야 20:1-6은 19장의 주제를 잇지만 더 뒤 시점의 애굽과 구스 포로 예언이다. 사르곤 통치 때(기원전 722-715년) 앗수르의 애굽 침공 성공이 예고되어, 애굽과 구스를 의지하던 유대인의 어리석음을 경고한다. 이 장에서 애굽과 구스는 동맹으로 묘사되며, 이는 공동 원수에 대한 두려움의 결과다. 사르곤은 살만에셀이 시작한 사마리아 함락을 끝낸 왕으로 보이며, 코르사바드 비문은 27,280명의 이스라엘 포로를 언급한다. 그는 이스라엘 정복 뒤 장군 다르단을 보내 애굽 침공의 관문인 블레셋 성읍 아스돗을 치게 했다. 비문들도 그가 애굽 바로에게 조공을 받고, 노아몬 또는 테베를 부분적으로 파괴하고, 아스돗과 가사 왕들과 전쟁했음을 전한다[G. V. SMITH]. '다르단'은 산헤립이 히스기야에게 보낸 같은 장군일 수 있고(열왕기하 18:17), 게세니우스는 칭호로 본다. 아스돗은 그리스어 아소도(사도행전 8:40)이며 블레셋 다섯 성읍 중 하나다.

英文原文

Isa 20:1-6.

CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA.

In the reign of Sargon (722-715 B.C.), the successor of Shalmaneser, an Assyrian invasion of Egypt took place. Its success is here foretold, and hence a party among the Jews is warned of the folly of their "expectation" of aid from Egypt or Ethiopia. At a later period

(Isa 18:1-7),

when Tirhakah of Ethiopia was their ally, the Ethiopians are treated as friends, to whom God announces the overthrow of the common Assyrian foe, Sennacherib. Egypt and Ethiopia in this chapter

(Isa 20:3, 4)

are represented as allied together, the result no doubt of fear of the common foe; previously they had been at strife, and the Ethiopian king had, just before Sethos usurpation, withdrawn from occupation of part of Lower Egypt. Hence, "Egypt" is mentioned alone in

Isa 19:1-25,

which refers to a somewhat earlier stage of the same event: a delicate mark of truth. Sargon seems to have been the king who finished the capture of Samaria which Shalmaneser began; the alliance of Hoshea with So or Sabacho II of Ethiopia, and his refusal to pay the usual tribute, provoked Shalmaneser to the invasion. On clay cylindrical seals found in Sennacherib's palace at Koyunjik, the name of Sabacho is deciphered; the two seals are thought, from the inscriptions, to have been attached to the treaty of peace between Egypt and Assyria, which resulted from the invasion of Egypt by Sargon, described in this chapter;

2Ki 18:10

curiously confirms the view derived from Assyrian inscriptions, that though Shalmaneser began, Sargon finished the conquest of Samaria; "they took it" (compare

2Ki 17:4-6).

In Sargon's palace at Khorsabad,

inscriptions state that 27,280 Israelites were led captive by the founder of the palace. While Shalmaneser was engaged in the siege of Samaria, Sargon probably usurped the supreme power and destroyed him; the siege began in 723 B.C., and ended in 721 B.C., the first year of Sargon's reign. Hence arises the paucity of inscriptions of the two predecessors of Sargon, Tiglath-pileser and Shalmaneser; the usurper destroyed them, just as Tiglath-pileser destroyed those of Pul (Sardanapalus), the last of the old line of Ninus; the names of his father and grandfather, which have been deciphered in the palace of his son Sennacherib, do not appear in the list of Assyrian kings, which confirms the view that he was a satrap who usurped the throne. He was so able a general that Hezekiah made no attempt to shake off the tribute until the reign of Sennacherib; hence Judah was not invaded now as the lands of the Philistines and Egypt were. After conquering Israel he sent his general, Tartan, to attack the Philistine cities, "Ashdod," &c., preliminary to his invasion of Egypt and Ethiopia; for the line of march to Egypt lay along the southwest coast of Palestine. The inscriptions confirm the prophecy; they tell us he received tribute from a Pharaoh of "Egypt"; besides destroying in part the Ethiopian "No-ammon," or Thebes

(Na 3:8);

also that he warred with the kings of "Ashdod," Gaza, &c., in harmony with Isaiah here; a memorial tablet of him is found in Cyprus also, showing that he extended his arms to that island. His reign was six or seven years in duration, 722-715 B.C. [G. V. SMITH].

1. Tartan--probably the same general as was sent by Sennacherib against Hezekiah

(2Ki 18:17).

GESENIUS takes "Tartan" as a title.

Ashdod--called by the Greeks Azotus

(Ac 8:40);

on the Mediterranean, one of the "five" cities of the Philistines. The taking of it was a necessary preliminary to the invasion of Egypt, to which it was the key in that quarter, the Philistines being allies of Egypt. So strongly did the Assyrians fortify it that it stood a twenty-nine years' siege, when it was retaken by the Egyptian Psammetichus.

sent--Sargon himself remained behind engaged with the Phœnician cities, or else led the main force more directly into Egypt out of Judah [G. V. SMITH].

2

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  1. '통하여'는 문자적으로 '손으로'다(에스겔 3:14 비교). '굵은 베'는 애도자와 예언자들이 띠를 매고 입던 거친 겉옷이다(사무엘하 3:31; 마태복음 3:4; 열왕기하 1:8; 스가랴 13:4). '벌거벗은'은 겉옷만 벗고 속옷은 입은 '드러낸' 상태다(사무엘상 19:24; 아모스 2:16; 요한복음 21:7). 이는 애굽이 소유를 빼앗길 것을 보이는 표상이며, 이사야의 옷차림 자체가 회개의 침묵 설교였다.

英文原文

2. by--literally, "by the hand of" (compare

Eze 3:14).

sackcloth--the loose outer garment of coarse dark hair-cloth worn by mourners

(2Sa 3:31)

and by prophets, fastened at the waist by a girdle

(Mt 3:4; 2Ki 1:8; Zec 13:4).

naked--rather, "uncovered"; he merely put off the outer sackcloth, retaining still the tunic or inner vest

(1Sa 19:24; Am 2:16; Joh 21:7);

an emblem to show that Egypt should be stripped of its possessions; the very dress of Isaiah was a silent exhortation to repentance.

3

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  1. '삼 년'은 이사야의 행동이 내내 계속되었다는 뜻이 아니라, 그 기간 동안 간헐적으로 행해져 백성의 마음에 남게 했다는 뜻이다[ROSENMULLER]. 또는 '삼 년짜리 표징', 곧 애굽과 구스에 삼 년 재난이 올 징조로 볼 수 있다[BARNES](이사야 8:18). 이는 이사야가 행한 유일한 엄밀한 상징 행동이다. '이적'은 미래 위협을 전하는 '징조'가 낫다[G. V. SMITH].

英文原文

3. three years--Isaiah's symbolical action did not continue all this time, but at intervals, to keep it before the people's mind during that period [ROSENMULLER]. Rather, join "three years" with "sign," a three years' sign, that is, a sign that a three years' calamity would come on Egypt and Ethiopia [BARNES],

(Isa 8:18).

This is the only instance of a strictly symbolical act performed by Isaiah. With later prophets, as Jeremiah and Ezekiel, such acts were common. In some cases they were performed, not literally, but only in prophetic vision.

wonder--rather, "omen"; conveying a threat as to the future [G. V. SMITH].

upon--in reference to, against.

4

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  1. '볼기가 드러난'은 벨조니가 애굽 기념물에서 포로들이 이렇게 묘사된다고 말한 것과 같다(이사야 47:2, 3; 나훔 3:5, 8, 9). 여기서도 애굽과 구스가 동맹으로 언급된다.

英文原文

4. buttocks uncovered--BELZONI says that captives are found represented thus on Egyptian monuments

(Isa 47:2, 3; Na 3:5, 8, 9),

where as here, Egypt and Ethiopia are mentioned as in alliance.

5

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  1. '그들'은 앗수르에 맞서 애굽을 도움으로 신뢰한 블레셋 동맹자들이다. 이는 당시 유다가 앗수르의 종속 동맹이었음에도 애굽을 더 나은 동맹으로 바라보던 유대인 무리에게 주는 경고다(이사야 30:7). 구스는 아직 얻지 못했지만 바라는 '기대'였고, 애굽은 이미 맺은 동맹이므로 그들의 '영광', 곧 자랑이었다(이사야 13:19).

英文原文

5. they--the Philistine allies of Egypt who trusted in it for help against Assyria. A warning to the party among the Jews, who, though Judah was then the subordinate ally of Assyria, were looking to Egypt as a preferable ally

(Isa 30:7).

Ethiopia was their "expectation"; for Palestine had not yet obtained, but hoped for alliance with it. Egypt was their "glory," that is, boast

(Isa 13:19);

for the alliance with it was completed.

6

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  1. '섬'은 지중해 연안, 곧 블레셋과 아마 페니키아를 가리킨다(이사야 23:2; 11:11; 13:22; 시편 72:10 비교). '우리'는 강조형이다. 우리가 신뢰한 애굽도 정복되었다면, 작고 약한 우리가 어떻게 피하겠느냐는 말이다.

英文原文

6. isle--that is, coast on the Mediterranean--Philistia, perhaps Phœnicia (compare

Isa 23:2; 11:11; 13:22; Ps 72:10).

we--emphatical; if Egypt, in which we trusted, was overcome, how shall we, a small weak state, escape?