▶ 영문역문 성경버전 Versions of the Scripture, English. Bede relates that Caedmon embodied a history of the Bible in Anglo-Saxon poetry; Aldhelm, Bishop of Sherborne, translated the Psalms in the seventh century; and Bede translated the Gospel of John; he finished dictating it as he breathed his last, A.D. 735. King Alfred translated Ex. 20 — Ex. 23 as the groundwork of his legislation: he desired indeed that "all the free-born youth of his kingdom should be able to read the English scriptures." There is also an Anglo-Saxon MS of a version of the Gospels interlinear with the Latin Vulgate in the British Museum (cir. A.D. 680); also another (cir. 900) in a different translation at Oxford. There was also a translation of the Psalms. These and other portions were the first sparks of light that created the longing for the full light of God's word in English. 1. WYCLIFFE was the first to give to England a translation of the whole of the New Testament. He completed the four Gospels first, with a commentary, saying in his preface that he did it "so that pore Cristen men may some dele know the text of the Gospel with the comyn sentence of olde holie doctores." The Old Testament was undertaken by his coadjutor, Nicholas de Hereford. He had proceeded as far as the middle of Baruch (following the order of the Vulgate) when he was in A.D. 1382 cited before Archbishop Arundel. Others followed to revise and increase the copies. All these were translations of the Latin. Wycliffe's version must have been well circulated, for though Arundel destroyed many copies there are about 150 manuscripts of it still existing. WYCLIFFE — John 1:1. In the bigynnynge was the word and the word was at god, and god was the word. Succeeding translations have "with God." Coverdale and Cranmer have "God was the word." 2. TYNDALE. This man made the translation of the scriptures the work of his life. He said he would cause "a boy that driveth the plough" to know more of scripture than the great body of the clergy then knew. In his work there was a great advance inasmuch as after study he was able to translate from both the Hebrew and the Greek. He had to carry on his work abroad, and to change his abode frequently in order to baffle those who sought his life. Edition followed edition, which were smuggled into England in various ways, and were there readily bought and circulated. On one occasion his enemies purchased a large portion of an edition to destroy it, and the money thus obtained furnished the funds for bringing out a revised issue. To show the opposition of the Papists to these copies of the scripture being brought into England, Sir Thomas More may be quoted: " . . . . which books, albeit that they neither can be there printed without great cost, nor here sold without great adventure and peril: yet cease they not with money sent from hence, to print them there, and send them hither, by the whole vatts-full at once. And, in some places, looking for no lucre, cast them abroad by night; so great a pestilent pleasure have some devilish people caught, with the labour, travel, cost, charge, peril, harm, and hurt of themselves, to seek the destruction of others." Through God's intervention neither Wolsey nor the king, neither More nor Cromwell, with all their agents, were able to arrest the supposed culprit. Other plans, however, were at last successful: Henry Philips and Gabriel Dunne with subtilty entrapped him, the former passing as a gentleman, and the latter as his servant. Philips by mixing with the merchants discovered Tyndale's retreat, made his acquaintance, and professed great friendship for him, but only first to rob him under the plea of a loan, and then to betray him into the hands of his enemies. He lingered in prison several months and then suffered martyrdom in 1536. His translation of the New Testament appeared in A.D. 1525, and he translated portions of the O.T. before his death. The New Testament was reprinted many times abroad and once in London. TYNDALE — John 10:16. And other shepe I have, which are not of this folde. Them also must I bringe, that they maye heare my voyce, and that ther maye be one flocke and one shepeherde. Both Wycliffe and Coverdale agree with the "one flock," so that if the translators of the A.V. had made the best use of the translations that preceded them, they would not have put "one fold." 3. COVERDALE. This translation was produced under a somewhat different spirit from that possessed by Tyndale. As we have seen Tyndale's was his life's work and a labour of love, but Coverdale could say that he "sought it not, neither desired it," but accepted it as work assigned him. Yet he attempted to do his best, and with good will. The people in England began generally to desire the scriptures. Tyndale's prefaces and notes had given so much offence, that there was no prospect of the king giving his sanction to that translation being reprinted. But through the influence of Cranmer and Cromwell all difficulties were removed as to Coverdale's, and the work was completed. The king sent copies to the bishops, who were in no hurry to give their judgement. They were at length requested to give their opinion as to its merits. They declared that there were many faults therein. "Well," said king Henry, "but are there any heresies maintained thereby?" They replied that there were no heresies. "Then if there are no heresies," said the king, "in God's name let it go abroad among the people." The edition was issued in 1535, but it is not now known where it was printed. Coverdale placed the Apocrypha at the end of the O.T., instead of mixing it with the canonical books, as in the Vulgate. It is curious to notice that on the title page it says "faithfully translated out of Douche and Latyn." One would have naturally expected that it should have been from the Hebrew and Greek; but it has been remarked that in those troublous times the 'Douche' would be pleasing to those who held Luther's name in honour, whereas the 'Latyn' would conciliate Gardiner and his party. Coverdale apparently alludes to having Tyndale's translation before him, but also speaks of five others: these were probably the Vulgate, Luther's, the German Swiss, the Latin of Pagninus, and perhaps Wycliffe's. COVERDALE — Psalm 26: (27) 14. O tary thou the LORDES leysure, be stronge, let thine hert be of good comforte and wayte thou still for the LORDE. 4. MATTHEW. This has been judged to have been the translation of Rogers, of Cambridge, the name of Matthew being assumed to conceal the translator. Rogers, when indicted in the days of Mary, is called Joannes Rogers, alias Matthew, and his martyrdom followed. It was probably printed abroad, and published in England by Grafton and Whitchurch, who wanted not only the king's sanction but a monopoly for five years. This the king would not grant. They then asked that every incumbent should purchase a copy and that every abbey should take six copies. The result was that the king ordered by royal proclamation that a copy should be set up in every church, the cost being divided between the clergy and the people. This was therefore the first "Authorised Version," and for it to be in every church was a great advance in the circulation of the scriptures in England. Its date is A.D. 1537. 5. CRANMER'S (passing over TAVERNER'S Edition, 1539, as a reprint of Matthew's, with the notes altered and some omitted) takes precedence of all that had yet been attempted as to detail of interpretation. Words not in the original were in a different type. It was pointed out, at least partially, where the Vulgate differed from the Hebrew, and where the Chaldee and Hebrew differed. It had marginal references, but no notes. It appended the Preface to the Apocrypha that had appeared in Matthew's Bible, but, curiously enough, in order to avoid giving offence to the Romish party by the name of Apocrypha, they sought for some other word, and adopted the inaccurate statement that the "Books were called Hagiographa,'' because "they were read in secret and apart"! This term, which signifies 'holy writings,' is applied to some of the canonical books, of the O.T. See BIBLE. The first edition was in 1539 or 40, and in 1541 an edition appeared as "authorised" to be used and frequented in every church in the kingdom. CRANMER — 1 John 3:4. Whosoeuer commytteth synne, committeth vnryghteousnes also, and synne is vnryghteousnes. Tyndale and Coverdale agree with Cranmer; Wycliffe has "synne is wickidnesse," and the Rheims Version has "sinne is iniquitie" — there were thus five early witnesses against the A.V.'s translation of "sin is the transgression of the law". 6. GENEVA. Cranmer's edition did not give general satisfaction. Some thought the English might be improved, and its bulk in folio and its expense were against its circulation. It, however, held its ground until Queen Mary ascended the throne, when a stop was put to all Bible-printing in England. The persecution drove many away, and among other exiles the following took refuge at Geneva: Whittingham, Gilby, Goodman, Sampson, and Coverdale, the last-named having laboured on Cranmer's edition. These men zealously set to work on a new translation, and laboured for two years or more "night and day." In A.D. 1557 the New Testament was ready, and in 1560 the whole Bible. It was largely imported in the reign of Elizabeth, and was reprinted in England. Being smaller and cheaper it found favour, and held its ground for about 60 years — partly owing no doubt to a monopoly being given to James Bodleigh. This was transferred to Barker whose family held the right of printing Bibles for more than a century. This edition was printed in Roman type instead of the black letter which had formerly been employed. It was also divided into verses, and was the first English Bible that entirely omitted the Apocrypha. GENEVA — Romans 5:11. And not only so, but we also reioyse in God by the meanes of our Lord Iesus Christe, by whom we haue now receaued the atonement. Wycliffe and the Rheims version have "reconciliation," the right translation. 7. THE BISHOPS' BIBLE. Fault being found with the Geneva version, especially by the clergy, Archbishop Parker was very desirous for a new translation. Some eight bishops with deans and professors proceeded with the work, and in A.D. 1568 a folio Bible was issued. It was sought to make it attractive: finer woodcuts were inserted, also a map of Palestine, and genealogical tables. A novelty was introduced by classifying the books as legal, historical, sapiential, and prophetic. The Gospels, the Catholic Epistles, Titus, Philemon, and Hebrews were grouped as legal; Paul's other Epistles as sapiential; the Acts as historical; and the Revelation as prophetical. Some passages were marked to be omitted when read in the service of the church. Opinions were divided as to the translation: some extolled it highly, but it did not commend itself to scholars generally. On the whole it had but little success. 8. RHEIMS AND DOUAY. The Romanists had often pointed a finger of scorn at the different English translations as not exhibiting unity; and, as they could not hinder the circulation of Bibles in England, they determined to have a translation of their own. The Protestant refugees had produced the Geneva Edition, and now some Romanists, who had resorted to the continent, set to work at Rheims. The principal persons engaged in it were William Allen, Gregory Martin, and Richard Bristow. As the title states it was a translation from "the authentic Latin, according to the best corrected copies of the same, diligently conferred with the Greek and other editions in divers languages." They gave various reasons why the Latin was chosen, such as that it agreed with the Greek, or where it did not, it was better than the Greek. The New Testament was issued in A.D. 1582; and the Old Testament, printed at Douay, in 1609. We give a specimen. The RHEIMS Edition — Luke 15:7. I say to you, that euen so there shall be ioy in heauen vpon one sinner that doth penance, then vpon ninetie nine iust that neede not penance. It is remarkable that Wycliffe also used the word "penance" in this and other passages. --- Morrish Bible Dictionary

▶ 때/해 Year. Under the word MONTHS it has been stated that the Jews reckoned the months to consist alternately of twenty-nine and thirty days, being therefore in twelve months eleven and a quarter days short of the year. To remedy this an additional month was added about every three years. In the various data given for the last half of the last of Daniel's Seventy Weeks, it will be seen that all the months are reckoned as having thirty days; thus 'a time, times, and a half' in Dan. 12:7 and Rev. 12:14 point out three and a half years: this period is again called forty two months in Rev. 11:2; Rev. 13:5; and again twelve hundred and sixty days in Rev. 11:3; Rev. 12:6. The prophetic year may therefore be called three hundred and sixty days. See MONTHS and SEASONS. (단12:7 내가 들은즉 그 세마포 옷을 입고 강물 위에 있는 자가 그 좌우 손을 들어 하늘을 향하여 영생하시는 자를 가리켜 맹세하여 가로되 반드시 한때 두때 반때를 지나서 성도의 권세가 다 깨어지기 까지니 그렇게 되면 이 모든 일이 다 끝나리라 하더라 (계12:14 그 여자가 큰 독수리의 두 날개를 받아 광야 자기 곳으로 날아가 거기서 그 뱀의 낯을 피하여 한 때와 두 때와 반 때를 양육 받으매 (계11:2; 성전 밖 마당은 척량하지 말고 그냥 두라 이것을 이방인에게 주었은즉 저희가 거룩한 성을 마흔 두달 동안 짓밟으리라 (계13:5; 또 짐승이 큰 말과 참람된 말 하는 입을 받고 또 마흔 두달 일할 권세를 받으니라 (계11:3; 내가 나의 두 증인에게 권세를 주리니 저희가 굵은 베옷을 입고 일천 이백 육십 일을 예언하리라 (계12:6. 그 여자가 광야로 도망하매 거기서 일천 이백 육십일 동안 저를 양육하기 위하여 하나님의 예비하신 곳이 있더라 --- Morrish Bible Dictionary

▶ 엘룰 Elul. [Elul'] 유대력 중 종교력 6월 = 민간력 12월 Nehemiah 6:15 (느06:15 See MONTHS. --- Morrish Bible Dictionary

▶ 하나님의 궤 Ark of God. This is also called 'ARK OF THE COVENANT,' 'ARK OF THE TESTIMONY,' 'ARK OF JEHOVAH.' The sacred chest belonging to the Tabernacle and the Temple. It was made of shittim wood, overlaid within and without with pure gold. It was 2-1/2 cubits long, 1-1/2 cubits in breadth, and the same in height, with a crown or cornice of gold. On each side were rings of gold in which were inserted the staves by which it was carried. Its lid, on which were the two cherubim made wholly of gold, was called the MERCY-SEAT, q.v. The ark was typical of Christ, in that it figured the manifestation of divine righteousness (gold) in man; the mercy-seat was Jehovah's throne, the place of His dwelling on earth. In the ark were placed the two tables of stone (the righteousness demanded by God from man), and afterwards the golden pot that had manna, and Aaron's rod that budded. For the place of the ark and the manner of its being moved see the TABERNACLE. In the first journey of the children of Israel from Mount Sinai the ark of the covenant went before them to "search out a resting place for them," type of God's tender care for them. When the ark set forward Moses said, "Rise up, Lord, and let thine enemies be scattered;" and when it rested he said, "Return, O Lord, unto the many thousands of Israel." Num. 10:33-36. When they arrived at Jordan, the ark was carried by the priests 2000 cubits in front of the host that they might know the way they must go, Joshua 3:3, 4, and the ark remained on the shoulders of the priests in the bed of the river, until all had passed over. Joshua 3:17. This typifies association with Christ's death and resurrection. (민10:33-36. 33 그들이 여호와의 산에서 떠나 삼일 길을 행할 때에 여호와의 언약궤가 그 삼일 길에 앞서 행하며 그들의 쉴 곳을 찾았고 34 그들이 행진할 때에 낮에는 여호와의 구름이 그 위에 덮였었더라 35 궤가 떠날 때에는 모세가 가로되 여호와여 일어나사 주의 대적들을 흩으시고 주를 미워하는 자로 주의 앞에서 도망하게 하소서 하였고 36 궤가 쉴 때에는 가로되 여호와여 이스라엘 천만인에게로 돌아오소서 하였더라 (수03:03, 04, 3 백성에게 명하여 가로되 너희는 레위 사람 제사장들이 너희 하나님 여호와의 언약궤 메는 것을 보거든 너희 곳을 떠나 그 뒤를 좇으라 4 그러나 너희와 그 사이 상거가 이천 규빗쯤 되게 하고 그것에 가까이 하지는 말라 그리 하면 너희 행할 길을 알리니 너희가 이전에 이 길을 지나보지 못하였음이니라 (수03:17. 여호와의 언약궤를 멘 제사장들은 요단 가운데 마른 땅에 굳게 섰고 온 이스라엘 백성은 마른 땅으로 행하여 요단을 건너니라 The ark accompanied them in their first victory: it was carried by the priests around Jericho. It is only in the power of Christ in resurrection that the saint can be victorious. The tabernacle was set up at Shiloh, and doubtless the ark was placed therein, Joshua 18:1, though it may have been carried elsewhere. In Eli's days when Israel was defeated they fetched the ark from Shiloh that it might save them, but they were again defeated, and the ark, in which they had placed their confidence instead of in Jehovah, was seized by the Philistines. 1 Sam. 5:1. When put into the house of their god Dagon the idol fell down before it on two occasions, and on the second was broken to pieces. Subsequently it was taken from Ashdod to Gath, and from Gath to Ekron, and the people were smitten by the hand of God in each city. (수18:1, 이스라엘 자손의 온 회중이 실로에 모여서 거기 회막을 세웠으니 그 땅이 이미 그들의 앞에 돌아와 복종하였음이나 (삼상05:1. 1 블레셋 사람이 하나님의 궤를 빼앗아 가지고 에벤에셀에서부터 아스돗에 이르니라 After seven months a new cart was made, to which two milch kine were yoked, and the ark sent back to the Israelites with a trespass offering to the God of Israel. The kine, contrary to nature, went away from their calves, and went direct to Beth-shemesh, for it was God who restored the ark. There God smote the men of the place for looking into the ark. It was then taken to Kirjath-jearim and placed in the house of Abinadab. 1 Sam. 6; 1 Sam. 7:1, 2. See ABINADAB. (삼상06: 법궤가 이스라엘로 돌아옴 (삼상07:1, 2. 1 기럇여아림 사람들이 와서 여호와의 궤를 옮겨 산에 사는 아비나답의 집에 들여 놓고 그 아들 엘리아살을 거룩히 구별하여 여호와의 궤를 지키게 하였더니 2 궤가 기럇여아림에 들어간 날부터 이십년 동안을 오래 있은지라 이스라엘 온 족속이 여호와를 사모하니라 In after years David fetched the ark from thence on a new cart, but the ark being shaken, Uzzah put forth his hand to steady it, and was smitten of God. This frightened David and the ark was carried aside to the house of Obed-edom. The law had directed how the ark was to be carried, and the new cart was following the example of the Philistines: Uzzah disregarded God's plain direction and heeded not the sacredness of that which represented the presence of God. David however, hearing that God had blessed the house of Obed-edom, again went for the ark, and now it was carried by the Levites according to divine order, and with sacrifices and rejoicing it was placed in the tabernacle or tent that David had pitched for it. 2 Sam. 6. (삼하06: 다윗이 하나님의 궤를 다윗 성으로 옮기다 When Solomon had built the temple, the ark was removed thither, and the staves by which it had been carried were taken out: the ark had now found its resting place in the kingdom of Solomon, whose reign is typical of the millennium. It is significant too that now there were only the two tables of stone in the ark, 1 Kings 8:1-11: the manna had ceased when they ate of the old corn of the land, which is typical of a heavenly Christ; and the witness of Aaron's rod was no longer needed now they were in the kingdom. The wilderness circumstances, in which the manna and the priesthood of Christ were so necessary, were now passed. These are both mentioned in Heb. 9:4, for there the tabernacle, and not the temple is in contemplation. (왕상08:01-11: 법궤가 솔로몬 성전에 안치됨 (히09:04, 금향로와 사면을 금으로 싼 언약궤가 있고 그 안에 만나를 담은 금항아리와 아론의 싹난 지팡이와 언약의 비석들이 있고 No further mention is made of the ark: it is supposed to have been carried away with the sacred vessels to Babylon, and to have never been returned: if so there was no ark in the second temple nor in the temple built by Herod, nor do we read of the ark in connection with the temple described by Ezekiel. In Rev. 11:19 the ark of God's covenant is seen in the temple of God in heaven: symbol here of the resumption of God's dealings with His earthly people Israel. (계11:19 이에 하늘에 있는 하나님의 성전이 열리니 성전 안에 하나님의 언약궤가 보이며 또 번개와 음성들과 뇌성과 지진과 큰 우박이 있더라 --- Morrish Bible Dictionary

▶ 수전절/절기 Dedication, Feast of. An annual Feast to celebrate the dedication of the Temple by Judas Maccabeus after it had been polluted by Antiochus Epiphanes, B.C. 165. John 10:22. It commenced on the 25th of the month Chisleu, and lasted eight days. The dedication of the Temple under Ezra was on the 3rd of Adar, Ezra 6:15, 16; but this was not made an annual feast. The dedication of the Temple under Solomon was at the Feast of Tabernacles. 1 Kings 8:2; 2 Chr. 5:3. [유대월력 Months] (요10:22 예루살렘에 수전절이 이르니 때는 겨울이라 (스06:15-16 15 다리오 왕 육년 아달월 삼일에 전을 필역하니라 16 이스라엘 자손과 제사장들과 레위 사람들과 기타 사로잡혔던 자의 자손이 즐거이 하나님의 전 봉헌식을 행하니 (왕상08:2 이스라엘 모든 사람이 다 에다님월 곧 칠월 절기에 솔로몬 왕에게 모이고 (대하05:3 칠월 절기에 이스라엘 모든 사람이 다 왕에게로 모이고 --- Morrish Bible Dictionary

▶ 계절 Seasons. When God created the lights in the firmament He said, "Let them be for signs and for seasons," and it is well known that the different seasons on the earth are in great measure caused by the days being longer or shorter, and thus having more or less of the heat of the sun. After the flood, God declared that while the earth remained the seasons should continue, Gen. 8:22 these fall approximately thus: (창08:22 땅이 있을 동안에는 1심음과 2거둠과 3추위와 4더위와 5여름과 6겨울과 7낮과 8밤이 쉬지 아니하리라 1. Seed-time } 3. Cold } falling in October to March. 6. Winter } 2. Harvest } 4. Heat } falling in April to September. 5. Summer } These seasons must overlap each other in Palestine, and are somewhat different in the hill country from what they are in the plains and valleys. Seed-time follows what was called 'the early rain,' in October and November, and continues till January. Harvest commences in sheltered places as early as the beginning of April: in the hill country it is a month later; and in the north it extends to the end of July. The rains of November clothe the fields with grass. In January oranges, citrons, and lemons are ripening. In February and March, apple, pear, plum, and apricot trees are in blossom. During May, in some places, apricots and melons are ripe. In June, figs, cherries, and plums begin to ripen, but August is the chief month for fruit. The vintage extends through September. In August the great heat begins to dry up the vegetation, and it gradually changes the whole scene into what appears to be a dry and barren land; but the early rains soon show that it is only the surface that is parched. In places there are masses of choice wild flowers, and where the land is well cultivated, it is now, as formerly, very productive. "Twenty thousand measures of wheat" year by year were sent to Hiram in exchange for timber. 1 Kings 5:11. Wheat, honey, oil and balm were sent to Tyre as merchandise. Ezek. 27:17. Barley also is produced plentifully. (왕상05:11 솔로몬이 히람에게 그 궁정의 식물로 밀 이만석과 맑은 기름 이십석을 주고 해마다 그와 같이 주었더라 (겔27:17 유다와 이스라엘 땅 사람이 네 장사가 되었음이여 민닛 밀과 과자와 꿀과 기름과 유향을 가지고 네 물품을 무역하였도다 The Jewish Calendar here given follows the order usually found in books of reference, but the climate and seasons have somewhat altered. Some of the names of the months apparently point to the time of the year in which they fell. Thus Abib signifies 'budding' or 'ear of corn'; Zif, 'blossom'; and Bul, 'rain.' See MONTHS and Rain. JEWISH CALENDAR AND ITS ANTITYPES. Jewish Calendar and Its Antitypes Tammuz and Ab are not mentioned in scripture. The names in italic are used by Josephus and others. --- Morrish Bible Dictionary

▶ 노래/비사/비유 Parable. In the O.T. the word is mashal, 'a similitude,' and is also translated 'proverb.' In the N.T. it is παραβολή. A parable is a mode of relation under which something is figured which is not expressed in the terms. Hence a parable usually necessitates an expositor. The Lord said on one occasion that He spoke in parables, so that the multitude should not understand His teaching: they had virtually rejected their Messiah, and were not morally in a condition to be taught. The Lord acted as expositor and explained the meaning privately to His disciples, for it was given unto them to know 'the mysteries of the kingdom.' Matt. 13:11. Some, however, of the Lord's parables were so pointed that they were understood even by His enemies, which doubtless was His intention; they were laid bare as in His presence. Some of those in the O.T. also were plain, but in the parable of the ewe lamb, David did not see the application till he had himself judged the culprit. So also with Ahab and the 'escaped captive.' These allegories were calculated to strike home the intended lesson, by portraying in an objective way the evil. (마13:11 대답하여 가라사대 천국의 비밀을 아는 것이 너희에게는 허락되었으나 저희에게는 아니되었나니 The word 'parable' is used many times in the O.T. for figurative language where no distinct parable is related, as when Balaam 'took up his parable,' Num. 23:7, 18, etc.; and Job 'continued his parable.' Job 27:1; Job 29:1. The word παραβολή is twice translated 'FIGURE.' Heb. 9:9; Heb. 11:19. (민23:07, 18 07 발람이 노래를 지어 가로되 발락이 나를 아람에서, 모압 왕이 동편 산에서 데려다가 이르기를 와서 나를 위하여 야곱을 저주하라, 와서 이스라엘을 꾸짖으라 하도다 18 발람이 노래를 지어 가로되 발락이여 일어나 들을지어다 십볼의 아들이여 나를 자세히 들으라 (욥27:01 욥이 또 비사를 들어 가로되 (욥29:01 욥이 또 비사를 들어 가로되 (히09:09 이 장막은 현재까지의 비유니 이에 의지하여 드리는 예물과 제사가 섬기는 자로 그 양심상으로 온전케 할 수 없나니 (히11:19 저가 하나님이 능히 죽은 자 가운데서 다시 살리실 줄로 생각한지라 비유컨대 죽은 자 가운데서 도로 받은 것이니라 From the fact of the Lord connecting 'the mysteries of the kingdom' with the parables He uttered, we may be sure that there is much instruction to be gathered from them if rightly interpreted: they need the teaching of the Spirit of God as much as any other part of scripture. It will be seen by the annexed list that some of the parables are recorded only by Matthew; two 'similes' are found in Mark only; several parables are given only by Luke; and none are recorded by the evangelist John. There must be divine reasons for this, and wisdom is needed to discern and profit by it. All is doubtless in harmony with the character of each of the Gospels. The word 'parable' occurs in John 10:6 in the A.V., but it is not the same word, and signifies 'allegory.' The teaching is not in the form of a parable: the Lord is speaking of Himself as the good Shepherd. (요10:06 예수께서 이 비유로 저희에게 말씀하셨으나 저희는 그 하신 말씀이 무엇인지 알지 못하니라 Some of the parables are grouped together. Thus in Matthew 13 there are seven parables, four of which were delivered in the hearing of the multitude, and three in private. The first was introductory, namely, the SOWER. The Lord came seeking fruit, but finding none He revealed that He had really been sowing 'the word of the kingdom,' and explained why much of the seed did not produce fruit. The next three parables give the outward aspect of the kingdom during Christ's absence, that which man has made of it. The second is the WHEAT AND THE TARES. The Lord sowed the good seed, but Satan at once sowed his seed, and both grew up together until the harvest at the end of the age. The third is the MUSTARD SEED. This grows up into a tree large enough for the birds (which caught away the good seed in the parable of the sower) to lodge in its branches. The fourth is the LEAVEN. A woman hid leaven (always a type of what is human, arid hence of evil, because sin is in the flesh) which diffused itself unseen amid the three measures of meal until all was leavened. (마13: 7가지의 비유 Then Jesus sent the multitude away, and in private explained first to His disciples the parable of the Wheat and the Tares, and then added parables that show the divine object and intent in the kingdom. The first is the HID TREASURE, for the sake of obtaining which a man buys the field in which it is hid. The second is the PEARL OF GREAT PRICE. The merchant-man seeks goodly pearls, and having found one pearl of great price, sells all that he has to be possessed of it. Christ renounced all that belonged to Him as man after the flesh and as Messiah on earth, in order that He might possess the church. The third is the parable of the NET, which gathers out of the sea of nations good and bad, as the gospel has done in Christendom. When the net is drawn to shore the servants make a selection of the good from the bad, but at the end of the age (it is added in the exposition) the angels will separate the wicked from the just, and cast them into the furnace of fire. Another group of parables is in Luke 15, or in one sense a parable in three sections (Luke 15:3). It answers the charge brought against the Lord, "This man receiveth sinners." (눅15: 회개에 관한 세 가지 비유 ① 잃은 양의 비유 ② 잃어버린 드라크마 비유 ③ 탕자의 비유. 1. THE LOST SHEEP was followed by the shepherd until it was found. 2. THE LOST PIECE OF MONEY. The piece of money was lost in the house, even as many persons in God's sight were lost in the outward profession of being Abraham's children (as many indeed are lost now in Christendom). The lost piece was sought by the light of the candle till it was found. It was precious, a piece of silver. 3. THE PRODIGAL SON was joyfully received by the father, a feast was prepared, and the recovery of the lost one was celebrated by music and dancing. This is the climax — the celebration of grace. In all three the joy is that of the finder. It is the joy of heaven over the recovery of lost sinners. It is doubtless best to study each parable or each group, with its context, as the Holy Spirit has given them. Attempts have, however, been made to classify them according to the truth conveyed by them thus: 1. The setting aside of Israel. THE TWO SONS, of which the Lord gives the interpretation. THE WICKED HUSBANDMEN: the rulers of Israel were among the Lord's hearers, and He explained the parable thus: "The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof." The BARREN FIG TREE: the Lord came seeking fruit in Israel as representing man under culture, but found none. He gave time for repentance, but the fig tree yielded no fruit and was to be cut clown: the destruction of Jerusalem was its actual removal. 2. The introduction of the kingdom and Satan's opposition to it. The SOWER. The WHEAT AND TARES. The GROWTH OF SEED: notwithstanding the opposition of Satan, God in His own secret way makes His seed fructify and bring forth fruit. The LEAVEN; the HIDDEN TREASURE; the PEARL OF GREAT PRICE; and the NET. 3. God's way of bringing into blessing. The LOST SHEEP; the LOST PIECE OF MONEY; and the PRODIGAL SON. The MARRIAGE FOR THE KING'S SON: God will do honour to His Son. The Jews were invited to the feast, but would not come. Others, the Gentile outcasts, were invited. One without the wedding robe (Christ) was cast out. He had no sense of natural unfitness. The GREAT SUPPER: the feast of heavenly grace in contrast to the earthly things of the kingdom of God. All who were invited made excuses, not as prevented by evil but by earthly things; they were indifferent to the gracious invitation. Some, the poor and afflicted of the city, were brought in, and others were to be compelled to come in. God will have His house filled. The PHARISEE AND PUBLICAN: the Pharisee thanked God that he was not as other men; the publican cried for mercy, and went down to his house justified rather than the other. The TWO DEBTORS: the poor woman was forgiven much, and she loved much; not forgiven because she loved much. The UNJUST JUDGE: the Lord's point was that men "ought always to pray and not to faint." God will answer in His own time, and the earthly elect will be saved. The LABOURERS IN THE VINEYARD: God in His sovereignty asks, "Is it not lawful for me to do what I will with mine own?" Man claims this liberty for himself, yet murmurs against the sovereignty of God. "Many are called, but few chosen." Notice also in this parable the Lord's reply to Peter's question in Matt. 19:27; Matt. 20 continues the subject and shows us sovereign grace in contrast with the mercenary spirit of man's heart. (마19:27 27 이에 베드로가 대답하여 가로되 보소서 우리가 모든 것을 버리고 주를 좇았사오니 그런즉 우리가 무엇을 얻으리이까 (마20: 천국과 포도원 품꾼 4. The various responsibilities of men. The GOOD SAMARITAN: this was given in answer to "Who is my neighbour?" The Lord was really the good Samaritan, and after describing the course He took He said, "Go thou and do likewise." The FOOLISH RICH MAN: the moral is, "So is he that layeth up treasure for himself, and is not rich toward God." The UNJUST STEWARD: he sacrificed the present for the future, for which his master commended him, not for his injustice but his wisdom. The Lord applies the parable thus: "Make to yourselves friends with the mammon of unrighteousness [worldly possessions] that when it fails ye may be received into eternal tabernacles." Giving to the poor is lending to the Lord, and laying up treasure in heaven. The Lord exhorted His hearers to be (unlike the unjust steward) faithful in their stewardship of the unrighteous mammon (which does not belong to the Christian), that the true riches might be entrusted to them. The RICH MAN AND LAZARUS. Nothing is said of the moral character of either of these men. It had been taught in the O.T. that outward prosperity should mark the upright man. Ps. 112:2, 3. In the kingdom in its new phase, consequent upon Christ's rejection, the possession of riches is no sign of divine favour. This was a needful lesson for the Jew. It was very difficult for a rich man to be saved, but the poor had the gospel preached unto them. The poor man was carried into Abraham's bosom, and the rich man fell into perdition. Another world reverses the conditions of the present one. The teaching in the parable of the Unjust Steward is continued here: the rich man was not sacrificing the present for the future. It also gives a vivid picture of the unalterable condition of the lost. (시112:02-03. 2 그 후손이 땅에서 강성함이여 정직자의 후대가 복이 있으리로다 3 부요와 재물이 그 집에 있음이여 그 의가 영원히 있으리로다 The UNMERCIFUL SERVANT. This illustrates the government of God, which is not set aside by His grace. It is revealed that God will recompense to His people according as they act towards others. Matt. 7:2. Doubtless this parable has another application, bearing upon the Jews as to their jealousy of grace being shown to the Gentiles. The debt of the Gentiles to them is expressed in the hundred pence [perhaps a few months wages]; whereas the indebtedness of the Jews to God is seen in the ten thousand talents [millions of pounds or dollars]. Pardon was offered to them by Peter in Acts 3:19-26; but it was rejected, and their persecution of Paul and those who carried the gospel to the Gentiles showed that they could not forgive the Gentiles the hundred pence. They must now pay the uttermost farthing. Compare Isa. 40:2; Matt. 5:25, 26; 1 Thess. 2:15, 16. (마07:02. 너희의 비판하는 그 비판으로 너희가 비판을 받을 것이요 너희의 헤아리는 그 헤아림으로 너희가 헤아림을 받을 것이니라 (행03:19-26; 솔로몬의 행각에서의 베드로 설교 (사40:02; 너희는 정다이 예루살렘에 말하며 그것에게 외쳐 고하라 그 복역의 때가 끝났고 그 죄악의 사함을 입었느니라 그 모든 죄를 인하여 여호와의 손에서 배나 받았느니라 할지니라 (마05:25, 26; 25 너를 송사하는 자와 함께 길에 있을 때에 급히 사화하라 그 송사하는 자가 너를 재판관에게 내어주고 재판관이 관예에게 내어주어 옥에 가둘까 염려하라 26 진실로 네게 이르노니 네가 호리라도 남김이 없이 다 갚기 전에는 결단코 거기서 나오지 못하리라 (살전02:15, 16. 15 유대인은 주 예수와 선지자들을 죽이고 우리를 쫓아내고 하나님을 기쁘시게 아니하고 모든 사람에게 대적이 되어 16 우리가 이방인에게 말하여 구원 얻게 함을 저희가 금하여 자기 죄를 항상 채우매 노하심이 끝까지 저희에게 임하였느니라 The TEN VIRGINS. The explanation of this is simple. The normal attitude of Christians is that they have gone forth to meet the Bridegroom. This was the hope and expectation of the apostles. After their days all in this respect fell asleep. There may have been times of awakening, but when the last call goes forth it reveals the solemn fact that some have a profession only, without Christ — lamps without oil — who will be for ever shut out. "Watch therefore, for ye know neither the day nor the hour." The virgins signify Christians, and not the faithful Jewish remnant, for these will not sleep (persecution will prevent that), nor be a mixed company, nor have to wait a long time for their Deliverer. The TALENTS. This parable is similar in character to that of the POUNDS. The talents were distributed according to the ability of each servant, so that one had five, another two, and another one. This parable follows that of the Ten Virgins, showing that while the Christian waits for his Lord, he should be faithfully using the gifts entrusted to him. The POUNDS show the Lord Jesus leaving the earth to receive a kingdom, and giving to each of His servants a pound to trade with during His absence. All gifts are for the glory of the Lord, and the servant is responsible to Him for the faithful use of them. Another arrangement of the principal parables has been suggested, namely, in three groups corresponding to different periods of the Lord's ministry. 1. In His early ministry, embracing the new teaching connected with the kingdom, and the mysterious form which it takes during His absence. This extends to Matt. 13 and Mark 4. These parables will be easily distinguished in the following table. (마13: 비유들 (막04: 씨 뿌리는 자의 비유 2. After an interval of some months. The parables are now of a different type, and are drawn from the life of men rather than from the world of nature. They are principally in answer to questions, not in discourses to the multitude. Most of them occur in Luke only, in which gospel the Son of man is for man. They fall chiefly between the mission of the seventy and the Lord's last approach to Jerusalem. 3. This group falls towards the close of the Lord's ministry. They concern the kingdom in its consummation, and are prophetic of the rejection of Israel and the coming of the Lord. In Matt. 13 the Lord asked His disciples if they understood what He had been saying to them. They said, "Yea, Lord." He added, "Every scribe which is instructed unto the kingdom of heaven, is like unto a man that is a householder which bringeth forth out of his treasure things new and old." PARABLES AND SIMILES IN THE OLD TESTAMENT. 1.요담이 세겜인들에게(나무가 왕을 선택) 삿09:07-5 2.나단이 다윗에게(부한자와 가난한자) 삼하12:01-04 3.드고아 과부가 다윗에게 (형제 살인) 삼하14:04-07 4.선지자가 아합왕에게 왕상20:37-40 5.이스라엘왕 요아스가 유다왕 아마샤에게 왕하14:09 6.이사야가 백성들에게 (포도원 비유) 사05:01-07 7.에스겔이 백성들에게 (두 독수리와 포도나무) 겔17:03-10 8.에스겔이 백성들에게 (암사자와 새끼사자) 겔19:01-09 9. 에스겔이 백성들에게 (끓는 가마의 비유) 겔24:03-05 Table of Parables and Similes 예수님의 비유 49가지 --- Morrish Bible Dictionary

▶ 아빕월 Abib. [A'bib] 태양력으로 3~4월경, 히브리 민간력으로 7월, 출애굽 이후 생겨난 종교력으로서 새해의 첫 번째 달 곧 정월(1월), 포로기 이후부터는 니산월 이라 함. (출13:4 아빕월 이 날에 너희가 나왔으니 (출23:15 너는 무교병의 절기를 지키라 내가 네게 명한대로 아빕월의 정한 때에 칠일 동안 무교병을 먹을찌니 이는 그 달에 네가 애굽에서 나왔음이라 빈 손으로 내게 보이지 말찌니라 (출34:18 너는 무교절을 지키되 내가 네게 명한대로 아빕월 그 기한에 칠일 동안 무교병을 먹으라 이는 네가 아빕월에 애굽에서 나왔음이니라 (신16:1 아빕월을 지켜 네 하나님 여호와의 유월절 예식을 행하라 이는 아빕월에 네 하나님 여호와께서 밤에 너를 애굽에서 인도하여 내셨음이라 See MONTHS. Exo. 13:4 Exo. 23:15 Exo. 34:18 Deu.16:1 --- Morrish Bible Dictionary

▶ 시브월 Zif, Ziv 1 Kings 6:1 시브월 곧 둘째 달, 1 Kings 6:37 (왕상06:1 (왕상06:37 See MONTHS. --- Morrish Bible Dictionary

▶ 에다님월 곧 일곱째 달 Ethanim. 에다님월 곧 일곱째 달 1 Kings 8:2 (왕상08:2 See MONTHS. --- Morrish Bible Dictionary

▶ 아달월 Adar. [A'dar] 바벨론 월력(月曆)으로 열두 번째 달의 이름, 바벨론 포로 이후 유대 종교력의 열두 번째 달, 태양력의 2, 3월 윤달 12월이 중복되면 제1 아달월, 제2아달월로 구분 (스06:15 다리오왕 육년 아달월 삼일에 전을 필역하니라 (에03:7, 아하수에로왕 십 이년 정월 곧 니산월에 무리가 하만 앞에서 날과 달에 대하여 부르 곧 제비를 뽑아 십이월 곧 아달월을 얻은지 (에03:13 이에 그 조서를 역졸에게 부쳐 왕의 각 도에 보내니 십이월 곧 아달월 십 삼일 하루 동안에 모든 유다인을 노소나 어린 아이나 부녀를 무론하고 죽이고 도륙하고 진멸하고 또 그 재산을 탈취하라 하였고 (에08:12 아하수에로왕의 각 도에서 아달월 곧 십이월 십 삼일 하루 동안에 하게 하였고 (에09:1, 아달월 곧 십이월 십 삼일은 왕의 조명을 행하게 된 날이라 유다인의 대적이 저희를 제어하기를 바랐더니 유다인이 도리어 자기를 미워하는 자를 제어하게 된 그 날에 (에09:15, 아달월 십 사일에도 수산에 있는 유다인이 모여 또 삼백인을 수산에서 도륙하되 그 재산에는 손을 대지 아니하였 (에09:17, 아달월 십 삼일에 그 일을 행하였고 십 사일에 쉬며 그 날에 잔치를 베풀어 즐겼고 (에09:19, 그러므로 촌촌의 유다인 곧 성이 없는 고을 고을에 거하는 자들이 아달월 십 사일로 경절을 삼아 잔치를 베풀고 즐기며 서로 예물을 주더라 (에09:21 한 규례를 세워 해마다 아달월 십 사일과 십 오일을 지키라 See MONTHS. Ezr. 6:15. Est. 3:7, 13; Esther 8:12. Esther 9:1, 15, 17, 19, 21; --- Morrish Bible Dictionary

유대 월력(Months) The months were reckoned by the Jews from the moon. From new moon to new moon is about 29½ days, and to suit this period their months consisted alternately of 29 and 30 days; thus 12 months would amount to only 354 days; being 11¼ days short of a solar year. This reckoning would soon have thrown out some of their festivals because they were connected with the first-fruits of the barley and wheat harvest. Every three years a month had to be added, and this was called Ve-adar, the 'added Adar.' There were two periods for the year to commence: one called the Civil year, and the other the Sacred. The Israelites were brought out of Egypt in the month Abib, and that was to be the beginning of the year to them. Ex. 12:2; Ex. 13:4. This agrees with the sacred order, and all through the O.T. when the name of a month is given, its position in the year agrees with this arrangement. See 1 Kings 6:1; Esther 3:7, 13; Esther 8:12; Esther 9:1, Zech. 1:7; Zech.7:1. It is remarkable that the Jews now begin their year on the first day of Tisri (in September),which stands the first month of the civil year. The months of Tammuz and Ab are not mentioned in scripture. The names in italics are used by Josephus and others. See SEASONS and YEAR. (출12:2; 이 달로 너희에게 달의 시작 곧 해의 첫 달이 되게 하고 (출13:4 아빕월 이 날에 너희가 나왔으니 (왕상06:1; 이스라엘 자손이 애굽 땅에서 나온지 사백 팔십년이요 솔로몬이 이스라엘 왕이 된지 사년 시브월 곧 이월에 솔로몬이 여호와를 위하여 전 건축하기를 시작하였더라 (에03:7, 13; 7아하수에로왕 십 이년 정월 곧 니산월에 무리가 하만 앞에서 날과 달에 대하여 부르 곧 제비를 뽑아 십이월 곧 아달월을 얻은지라, 13이에 그 조서를 역졸에게 부쳐 왕의 각 도에 보내니 십이월 곧 아달월 십 삼일 하루 동안에 모든 유다인을 노소나 어린 아이나 부녀를 무론하고 죽이고 도륙하고 진멸하고 또 그 재산을 탈취하라 하였고 (에08:12; 아하수에로왕의 각 도에서 아달월 곧 십이월 십 삼일 하루 동안에 하게 하였 (에09:1, 아달월 곧 십이월 십 삼일은 왕의 조명을 행하게 된 날이라 유다인의 대적이 저희를 제어하기를 바랐더니 유다인이 도리어 자기를 미워하는 자를 제어하게 된 그 날에 (슥01:7; 다리오왕 이년 십일월 곧 스밧월 이십 사일에 잇도의 손자 베레갸의 아들 선지자 스가랴에게 여호와의 말씀이 임하여 이르시니라 (슥07:1 다리오왕 사년 구월 곧 기슬래월 사일에 여호와의 말씀이 스가랴에게 임하니라 Civil Sacred Year Year 7 1 Abib or Nisan. 30 days. 8 2 Zif or Iyar. 29 days. 9 3 Sivan. 30 days. 10 4 Tammuz. 29 days. 11 5 Ab. 30 days. 12 6 Elul. 29 days. 1 7 Ethanim or Tisri. 30 days. 2 8 Bul or Marchesvan. 29 days. 3 9 Chisleu. 30 days. 4 10 Tebeth. 29 days. 5 11 Sebat. 30 days. 6 12 Adar. 29 days. 유대력 (1년 354일, 윤년을 19년에 7번씩) 1) 종교력 : 구약성경에 제시된 기본적인 달력 (레23: 등), 봄부터 시작. 아빕월(출13:4) 혹은 니산월(에3:7) (1월 = 태양력의 3-4월 시작), 이야르(2월), 시완(3월), 탐무즈(4월), 아브(5월), 엘룰(6월), 티쉬리(7월), 헤쉬반(8월), 키슬루(9월), 테벳(10월), 스밧(11월), 아달(12월) 2) 민간력 : 구약성경에서 아주 예외적으로 흔적을 찾아볼 수 있는 달력 (느01: (느02: 가을부터 시작. 에다님 월(왕상 8:2) 혹은 티쉬리 월(1월 = 태양력의 9-10월), 헤쉬반(2월), 키슬루(3월), 테벳(4월), 스밧(5월), 아달(6월), 니산(7월), 이야르(8월), 시완(9월), 탐무즈(10월), 아브(11월), 엘룰(12월) --- Morrish Bible Dictionary