나 3:1-7 화 있을진저 피의 성이여

3 Woe to pthe bloody city,

all full of lies and plunder—

qno end to the prey!

2  The crack of the whip, and rrumble of the wheel,

sgalloping horse and tbounding chariot!

3  Horsemen charging,

flashing sword and uglittering spear,

vhosts of slain,

heaps of corpses,

dead bodies without end—

they stumble over the bodies!

4  And all for the countless whorings of the wprostitute,

xgraceful and of deadly charms,

who betrays nations with her whorings,

and peoples with her charms.

5  mBehold, I am against you,

declares the Lord of hosts,

and ywill lift up your skirts over your face;

and I will make nations look at zyour nakedness

and kingdoms at your shame.

6  I will throw filth at you

and atreat you with contempt

and make you ba spectacle.

7  And all who look at you cwill shrink from you and say,

“Wasted is dNineveh; ewho will grieve for her?”

fWhere shall I seek comforters for you?

p Ezek. 24:9; [Hab. 2:12]

q [ch. 2:12]

r [ch. 2:4]

s [Judg. 5:22]

t [Joel 2:5]

u Hab. 3:11

v [2 Kgs. 19:35]

w [Rev. 17:2; 18:3]

x [Isa. 47:9, 12]

m [See ch. 2:13 above]

y Jer. 13:22, 26; [Isa. 3:17; 47:3]

z Hab. 2:16

a Mal. 2:9; [ch. 1:14]

b Heb. 10:33; [1 Cor. 4:9]

c Jer. 51:9; Rev. 18:10

d [Zeph. 2:13]; See ch. 1:1

e Isa. 51:19; Jer. 15:5

f Lam. 1:2, 9, 16, 17, 21

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 나 3:1–7.

 

3 화 있을진저 피의 성이여 그 안에는 거짓이 가득하고 포악이 가득하며 탈취가 떠나지 아니하는도다

2 휙휙 하는 채찍 소리, 윙윙 하는 병거 바퀴 소리, 뛰는 말, 달리는 병거,

3 충돌하는 기병, 번쩍이는 칼, 번개 같은 창, 죽임 당한 자의 떼, 주검의 큰 무더기, 무수한 시체여 사람이 그 시체에 걸려 넘어지니

4 이는 마술에 능숙한 미모의 음녀가 많은 음행을 함이라 그가 그의 음행으로 여러 나라를 미혹하고 그의 마술로 여러 족속을 미혹하느니라

5 보라 내가 네게 말하노니 만군의 여호와의 말씀에 네 치마를 걷어 올려 네 얼굴에 이르게 하고 네 벌거벗은 것을 나라들에게 보이며 네 부끄러운 곳을 뭇 민족에게 보일 것이요

6 내가 또 가증하고 더러운 것들을 네 위에 던져 능욕하여 너를 구경 거리가 되게 하리니

7 그 때에 너를 보는 자가 다 네게서 도망하며 이르기를 니느웨가 황폐하였도다 누가 그것을 위하여 애곡하며 내가 어디서 너를 위로할 자를 구하리요 하리라

 The Holy Bible: New Korean Revised Version, electronic ed. (South Korea, n.d.), 나 3.

 

 

1절) 본문은 니느웨 성이 심판당하는 이유를 밝히고 있다. 

그 안에는 거짓이 가득하고 포악이 가득하며 탈취가 떠나지 않고 있었다. 이로 인해서 이 피의 성에는 화가 임했다. 

본문에서 ‘화 있을진저’라는 표현은 하나님의 심판을 표현하는 표현으로 구약에서 53번이나 사용되는데 장례식의 조가로 8번, 관심을 갖기 위한 부르짖음으로 4번, 선지서들에서 다가오는 멸망을 선포할 때 41번 사용되었다. 

 

피의 성이라는 니느웨, 앗수르에 대한 표현은 매우 적절하다. 앗수르는 고대 근동지역에서 가장 잔인한 민족의 하나로 알려진 민족이었다. 

살만에셀 (Shalmaneser III) (858-824BC)은 한 도시를 점령하고 나서 다음과 같은 회고를남겼다: “나는 마치 아다드(아시리아의 신)가 폭풍우를 내리듯이 적군들에게 임하여 그들을 죽였다. 그들이 파놓은 방어 구덩이를 그들의 시체로 가득 채웠고 넓은 들판을 그들의 시체로 덮었다. 나는 양털에 빨간물을 들이듯이 산들을 그들의 피로 물들였다. 냐는 많은 병거들과 말을 빼앗았으며 그들의 성읍앞에 해골더미를 쌓았다. 나는 그들의 다른 도시도 불태웠다”(ANET) .

아시리아는 또한 다음과 같은 만행을 일삼았다. 사람의 손, 발,  귀,  코를 자르고 눈을 파내는 것은 일상적으로 하던 일이었다. 사람들의 목을 잘라서 끈으로 동여매어 도성의 문 앞에 쌓아두거나 걸어두었다. 심지어는 살아있는 사람의 가죽을 벗기기까지 했다. 마치 제2차 세계대전 때 독일이 유태인들에게 저지른 만행을 방불케 한다. 아시리아 사람들이 이처럼 잔인하고 포악한 짓들을 일삼았으니 선하신 창조주가 결코 그들의 만행을 오래 방관하실리 없다.

 

-  3:1 “Woe” is a word characteristic of the prophets. Translators use several different words to communicate the distinctive meaning of the Hebrew word (hôy). “Ho,” “Ah,” “Alas,” and “Shame on you” all describe the meaning of the Hebrew term. The word usually announces a theme of judgment.

Though the term “woe” is found in many books of the Old Testament, the prophets used it most often and in relationship to God’s divine judgment. In the present context the word is a statement rather than a wish. In this sense the usage runs parallel to Nahum’s certainty of the destruction of Nineveh. The GNB catches the inevitable judgment against Nineveh: “Doomed is the lying, murderous city.” Of the fifty-three occurrences in the Old Testament, R. J. Clifford listed three possible uses for hôy: (1) to describe funeral laments (eight times), usually translated “alas”; (2) a cry to get attention (four times), usually translated “ho” or “ah”; (3) and announcement of doom (forty-one times and used only by the prophets), usually translated “woe to.”3

The use of “woe” can be understood as a curse or as a lament. The prophets used the term in both ways.4 As a curse the prophet used the term to indicate the certainty of judgment. In Israel and among other nations, the spoken word possessed the ability to bring its own result. No wonder kings kept scores of loyal prophets always ready to pronounce good things for the king.

Many times the term “woe” is used as a lament (Jer 22:18; 34:5), but this does not seem to be the force of Nahum.5 Nahum confidently predicted the downfall of Nineveh. Any lament would be for effect, not sorrow.6

GNB Good News Bible

3 R. J. Clifford, “The Use of Hôy in the Prophets,” CBQ 28 (1966): 458–64.

4 O. P. Robertson insists the woe exclamation (הוי) “does not precisely communicate a curse, a woe. Instead, it gives expression to an agony, a pain at an offense being witnessed. It hurts to watch people being slowly crushed by a system calculated to squeeze the last breath from the defenseless” (The Books of Nahum, Habakkuk, and Zephaniah, NICOT [Grand Rapids: Eerdmans, 1990], 100).

5 R. D. Patterson sees “woe” as a “word drawn from a lamentation liturgy for the dead” (Nahum, Habakkuk, Zephaniah, WEC, ed. K. Barker [Chicago: Moody, 1991], 81). He finds three parts to the woe oracle: invective (vv. 1, 7), threat (vv. 2–3, 5–6), criticism (v. 4). T. Longman III likewise sees funeral processions in the background, saying: “The association of the word with death probably led the prophets to use it as they foresaw destruction coming” (“Nahum,” in The Minor Prophets: An Exegetical and Expository Commentary, ed. T. E. McComiskey [Grand Rapids: Baker, 1993], 812). He then continues, however, in the opposite direction in applying this to Nahum: “In many of the prophetic uses, and certainly in the use here in Nahum, hôy no longer marks an expression of lamentation for the dead. On the contrary, Nahum is far from lamenting the coming destruction of vicious Nineveh. Indeed he can hardly restrain his joy at the prospect. Hôy has become a threat or a curse directed against the enemies of God.”

6 Note the discussion of “woe” by E. R. Dalglish, “Nahum,” in Hosea–Malachi, BBC (Nashville: Broadman, 1972), 7:242; and R. Smith, Micah–Malachi, 86, and E. Gerstenberger, “The Woe Oracles of the Prophets,” JBL 81 (1962): 249–63. Dalglish sees the present verse as an oracle of woe rather than lament and numbers thirty-six of fifty-one occurrences of “woe” as a curse, but Gerstenberger argues against this assessment. R. J. Clifford felt certain that Nahum spoke a word of judgment (CBQ 28 [1996]: 462). D. W. Baker correctly notes that the use of the woe form here is ironic, since the demise of the tyrant would be welcomed, not mourned” (Nahum, Habakkuk, Zephaniah, TOTC [Downers Grove: InterVarsity, 1988], 23b, 36).

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 218–219.

 

2-3절) 본절은 매우 생생한 언어로 앗수르가 대적들에게 만행을 당하는 모습을 표현한다. 휙휙 하는 채찍 소리, 윙윙 하는 병거 바퀴 소리, 뛰는 말, 달리는 병거, 충돌하는 기병, 번쩍이는 칼, 번개 같은 창, 죽임 당한 자의 떼, 주검의 큰 무더기, 무수한 시체, 그리고 그 시체에 걸려 넘어지는 사람들

 

대적들이 말과 병거를 몰고 채찍과 칼, 창을 휘두르면서 수많은 이들을 죽이는 모습을 보여준다. 이들이 달려와 그들의 칼과 창을 휘두를 때마다 사상자가 속출하고 이로 인해서 많은 이들이 도망가다가 시체에 걸려서 넘어진다. 하나님께서는 앗수르가 다른 나라에게 무자비하게 행한대로 갚아주고 계신 것이다. 

 

4절) 니느웨가 심판을 받아야 하는 이유를 다시 한 번 제시한다. 

앞선 모습처럼 이들이 심판을 당하는 이유는 니느웨가 마술에 능숙한 미모의 음녀로 많은 음행을 행했기 때문이다. 앗수르는 그의 음행으로 여러 나라를 미혹하고 그의 마술로 여러 족속을 미혹했다. 마치 여인이 자신의 미모를 동원하여 뭇 남자들을 홀리고 마술로 속이는 것으로 묘사하고 있는 것이다. 앗수르는 막강한 군사력과 권력을 앞세워서 다른 나라를 착취하고 거짓 약속등을 통해서 다른 나라들을 속였다. 앗수르가 엄청난 부와 권력을 획득한 것에 대해서 하나님께서는 이들의 행위를 창녀의 음행으로 평가하고 있으신 것이다. 

 

-  3:4 Reasons for Judgment: The Wickedness of Nineveh. This verse uses figurative language to present reasons for the destruction of Nineveh. whorings. As the capital of idolatrous Assyria, Nineveh continually engaged in many violations of God’s will. graceful … deadly charms. Nineveh, with its power and wealth, exerted a corrupting influence throughout the Near East (cf. 2 Kings 16:18). betrays. The monarchy based in Nineveh did not hesitate to use treachery and deceit (see Nah. 3:1) to achieve its aims.

3:4 Nineveh’s punishment prefigures the punishment for the idolatrous seduction of Babylon the prostitute (Rev. 17:1–6; 18:1–3).

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1716.

 

-  The theme of Nineveh as a prostitute who enticed the nations continues through v. 7 and is a fairly common theme in Scripture.22 Revelation 17–18 also describe the enemies of God in terms of the harlot. The most common use of the metaphor is found with the people of God. The adultery motif vividly describes the seriousness of the people’s turning away from God. This is not, however, the meaning of the current metaphor. Assyria had not worshiped the Lord. Nahum’s use of the prostitution metaphor stemmed from two sources.

First, Nineveh’s political leadership behaved as a prostitute, enticing poorer and weaker nations with its wealth and charms. “As a harlot dispenses her favors ‘for hire’ …, so Nineveh, like a scheming prostitute, has cunningly sold her military aid to other countries.”23 The weaker nations fell victim to the allure of Assyria’s wealth and power. They looked to Assyria for protection and material wealth, but they soon learned that, like the prostitute, the promises of Assyria only led to destruction. Nineveh “sacrificed any semblance of morality to personal interest.”24

A prime example of the allure of Assyria was the enticement of Ahaz of Judah. During the Syro-Ephraimitic crisis, Ahaz refused to listen to the words of Isaiah the prophet, choosing rather to accept the protection of the Assyrian king (Isa 7:1–8:8). Ahaz rejected the Lord’s protection and aligned himself with Assyria.

Tiglath-pileser III of Assyria happily came to the aid of Ahaz. In the pattern of many other despots, he used the protection of his friend Ahaz as an excuse to take Damascus and to ravage the northern tribes of Israel in 732 b.c. This action set in place the eventual capture of Samaria by the Assyrians in 722 b.c. and began a century of Assyrian domination of Judah. Objects of Assyrian worship were set up in the temple, and Judah followed the path of idolatry championed by Assyria (2 Kgs 16:10–16). During the long reign of Manasseh (696–641 b.c.), Judah prostituted itself by following the harlot Assyria (2 Kgs 21:1–26).

Second, sacred prostitution played a large part in the worship of the chief deity of the Assyrians, Ishtar. Worshipers of Ishtar often referred to her as a prostitute.25 “Nahum’s chief complaint against Nineveh is for its spiritual atrocities.”26 “All because of the wanton lust of a harlot” indicates that Assyria’s destruction (Nah 3:1–3) came because of its evil deeds. The Lord God is the righteous judge of the universe. Evil cannot go unpunished. God will end oppression.

Much like the writer of Proverbs, Nahum described the wiles of the harlot. “For the lips of an adulteress drip honey, and her speech is smoother than oil; but in the end she is bitter as gall, sharp as a double-edged sword” (Prov 5:3–4). She is “fair and graceful, a mistress of witchcraft.” In this instance “sorceries,” or “witchcraft,” refers to her spells and charms.27 “Assyrians were utterly superstitious and wholly dedicated to sorcery.”28 The nations had been spellbound to the power of Assyria only ultimately to regret her allure.

Lines three and four in the Hebrew text use important words (zĕnûnîm, “lust/prostitution,” and kĕšāpîm, “sorceries/witchcraft”) from lines one and two. Assyria the harlot “enslaved” nations by its prostitution. The Hebrew text uses the word “sold” (mākar), thus leading to the idea in the NIV of being sold into slavery. “The corrupt capital sold nations, so that their people individually became slaves to the Assyrians and others.”29 Assyria also enslaved nations by witchcraft. “By unholy means, dark, treacherous dealings, she relegates ‘peoples’ (smaller nations or racial groups, Jer 25:9; Ezek 20:32; Amos 3:2) into slavery.”30 This probably is a correct association. Assyria’s attraction lured nations into league with Assyria only to learn too late that association with Assyria often led to loss of land and loss of life. This is what happened to Samaria and to many other states in Palestine.

22 Longman notes that “from the Israelite perspective, the most wicked types of females were prostitutes and sorceresses. These women sought money and domination beyond acceptable social and religious norms” (“Nahum,” 815).

23 Maier, The Book of Nahum, 302.

24 Armerding, “Habakkuk,” 7:481.

25 Clark and Hatton, Nahum, Habakkuk, and Zephaniah, 44.

26 Patterson, Nahum, Habakkuk, Zephaniah, 90.

27 Robertson describes Assyria’s sorcery: “The city is no amateur in the art of sorcery. She is a master at black magic. Rather than doing what is right and leaving the future to God, this entire community sets to itself the task of determining the course of the future so that it will result in its own benefit. Employing every means—even resorting to the trade of the wizard—the inhabitants of Nineveh deny the sovereignty of God over the affairs of men” (Nahum, Habakkuk, and Zephaniah, 103).

28 Maier, The Book of Nahum, 302.

NIV New International Version

29 Ibid., 304.

30 Ibid.

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 223–225.

 

5-7절) 심판을 선포하시는 하나님

음행하며 유혹하는 음녀인 니느웨는 그가 행한 수치스럽고 가증한 일에 대해서 심판을 받게 될 것이다. 하나님께서는 그의 치마를 걷어 올려서 벌거벗은 부끄러운 모습을 뭇 나라와 민족들에게 보일 것임을 말씀하신다. 또한 하나님께서 가증하고 더러운 것들을 그들 위에 던져서 능욕하여 구경거리가 되게 하신다고 말씀하신다. 그 때에 그(니느웨)를 보는 자가 다 도망하며 ‘니느웨가 황폐되었도도’, ‘누가 그것을 위하여 애곡하며 내가 어디서 너를 위로할 자를 구할까’라고 할 것이다. 

 

앗수르가 집권했을 때 다른 민족들을 두려워하며 그를 좇았지만 하나님께서 그들을 심판하신 후 앗수르는 멸시와 천대의 대상이 된다. 하나님께서 그들로 부끄러운 모습을 당하게 하실 것이고 가증하고 더러운 것, 오물들을 앗수르에 던져 능욕을 당하게 하실 것이다. 이에 수치와 능욕을 당하는 니느웨를 보고 그에게 다가가 그를(앗수르) 도와주기는 커녕 지저분하게 여기면서 멀리 달아날 것이다. 그가 힘과 권력을 가졌을때는 그에게 머리를 조아렸지만 그가 패배하자 아무도 그를 위해 애곡하거나 위로할 자가 없을 것이다.