▶ 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

▶ 게데스(Kedesh) 1 도피성 동쪽 : 골란, 길르앗 라못, 베셀 / 서쪽 : 게데스, 세겜, 헤브론 뜻: 거룩하다 훌레 호수 븍서쪽에 위치한 지역과 구약시대의 성읍을 가리킨다. (1) 게데스 납달리(삿04:6). 갈릴리 게데스(수20:7, (수21:32) 게데스(수12:22 (수19:37)등으로 불린다. (2) 가나안의 도피성으로 적합한 지방(수20:7). (3) 사사 바락의 출생지(삿04:6,10). (4) 레위 지파의 게르손 자손에게 주어짐 (수21:27-33, (대상06:71-76) (5) 바락의 고향, 바락이 스불론과 납달리 중 일만명 군사 동원(삿04:4-11) (6) 앗수르 왕 디글렛 빌레셀에 의하여 함락됨(왕하15:27-29). ▶ Kedesh 1 (수12:22, (수19:37, (수20:7, (수21:32, (삿04:9, (삿04:10, (삿04:11, (왕하15:29, (대상06:76 lt=33.11298357&ln=35.53361334 ▶ Kedesh 3 - Kishion (대상6:72 lt=32.559061&ln=35.246206

▶ 벧밀로(Beth-millo) 세겜에 있는 상수리나무 기둥 곁에서 아비멜렉을 왕으로 삼은 사람들의 지방으로 개역성경에서는 "밀로"로 번역됨. (삿09:6, (삿09:20 lt=32.2136&ln=35.28179

▶ 살리사(Shalisha, Shalishah) 뜻: 살리사의 땅 에브라임 북쪽, 기브아 남쪽, 세겜 남서쪽 기스가 나귀를 잃고 그 아들 사울을 이곳까지 보내어 찾아 보았으나 찾지 못하였다(삼상09:4). lt=31.846847&ln=35.1849123

▶ 하몰(Hamor, Emmor) 뜻: 수나귀 (1) 세겜인으로 야곱에게 장막지기를 판 사람 (창33:18-19), (행07:16). 그 아들 세겜이 야곱의 딸 디나를 강간한 연유로 디나의 남형제들 시므온, 레위 등 에게 아들과 같이 죽임을 당했다(창34:). ======== Emmor. [Em'mor] Acts 7:16, the same as HAMOR, q.v. Act 7:16 KJV - 16 And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem. --- Morrish Bible Dictionary

▶ 그리심산(Gerizim) 요단서편 세겜의 남서쪽 지중해 해발 약 950m 현재 예벨 엣 토르(Jebel et-Tor)이다. 이 산은 사마리아 인들의 예배 중심지였다.(신11:29). 이 산에서 시므온 레위 유다 잇가갈 요셉 베냐민의 6지파를 축복하였다 (신27:12). 에발산과 그리심산 사이에 있는 아랍인의 도시로, 사마리아 지방의 중심지며, 예루살렘에서 정북쪽으로 50Km쯤 떨어져 있다. 아랍인들은 나블루스(Nablus)라고 한다. 여기에는 야곱의 우물이 있어서 성지 순례자들이 반드시 찾는다. 에발산은 저주받은 산으로, 그리심산은 축복받은 산으로 성경에 예시되어 있는데, 실제로 오른쪽의 에발산은 메말라 나무가 없고, 왼쪽의 그리심산에는 수목이 울창한다.

▶ 나아란(Naaran) 뜻:배회함 '나아라' 라고도 불린 이 자역은 여리고 북동쪽 8km, 길갈 서쪽과 믹마스 중간 지점으로 추정하고 있다. 에브라임 경지에 있던 한 성읍(대상07:28). ▶ 나아라/나아란 Naaran, [Na'aran] Naarath. [Na'arath] City in Ephraim. Joshua 16:7; 1 Chr. 7:28. Some early writers place it five miles from Jericho, and some identify it with ruins at el Aujah et Tahtani, 31 57' N, 35 28' E. (수16:7 야노아에서부터 아다롯과 나아라로 내려가서 여리고에 미치며 요단으로 나아가고 (대상07:28 에브라임 자손의 산업과 거처는 벧엘과 그 향리요 동에는 나아란이요 서에는 게셀과 그 향리며 또 세겜과 그 향리니 아사와 그 향리까지며 --- Morrish Bible Dictionary lt=31.949518&ln=35.458730

▶ 엘벧엘(El-bethel) - (창35:6-7 세겜 족속을 멸망 시킨 후, 야곱과 그와 함께 한 모든 사람이 가나안 땅 루스 곧 벧엘에 이르고 그가 거기서 제단을 쌓고 그 곳을 엘벧엘이라 불렀으니 이는 그의 형의 낯을 피할 때에 하나님이 거기서 그에게 나타나셨음이더라 lt=31.93053&ln=35.221032

▶ 헬렉(Helek) 뜻: "분깃" 므낫세 지파 헬렉 가족의 선조(민26:30). ▶ 헬렉 Helek, [He'lek] Helekites. [He'lekites] Son of Gilead, of the tribe of Manasseh, and his descendants. Num. 26:30; Joshua 17:2. (민26:30 길르앗 자손은 이러하니 이에셀에게서 난 이에셀 가족과 헬렉에게서 난 헬렉 가족과 (수17:2 므낫세의 남은 자손을 위하여 그 가족대로 제비를 뽑았는데 그들은 곧 아비에셀의 자손과 헬렉의 자손과 아스리엘의 자손과 세겜의 자손과 헤벨의 자손과 스미다의 자손이니 그들의 가족대로 요셉의 아들 므낫세의 남 자손이며 --- Morrish Bible Dictionary

▶ 아루마(Arumah) 세겜 근처에 있는 나블러스에서 동남쪽 6km 지점 기드온의 아들 아비멜렉이 세겜으로 부터 쫓겨난 후 거주했던 성읍 (삿09:41). ▶ 아루마 Arumah. [Aru'mah] City or district apparently near Shechem, the abode of Abimelech. Judges 9:41. Identified with el-Ormeh. (삿09:41 41 아비멜렉은 아루마에 거하고 스불은 가알과 그 형제를 쫓아내어 세겜에 거하지 못하게 하더니 --- Morrish Bible Dictionary Judg 9:41 lt=32.154&ln=35.318

▶ 므오느님 상수리나무(Diviners' Oak) - 세겜 여룹바알의 아들 아비멜렉과 가알의 싸움터에서(삿09:37 가알이 다시 말하여 이르되 보라 백성이 밭 가운데를 따라 내려오고 또 한 떼는 므오느님 상수리나무 길을 따라 오는도다 하니 But Gaal spoke up again: "Look, people are coming down from the center of the land, and a company is coming from the direction of the soothsayers' tree." Gaal spoke again and said, “Look, people are coming down from the center of the land, and one company is coming from the direction of the Diviners' Oak.” lt=32.21369&ln=35.281798

▶ 야곱의 우물(Jacobs-well) 사마리아도 수가성 아스갈 촌에서 서남 반마일 지점. (1) 세겜에서 동쪽으로 1마일 지점에 있다. 야곱이 하몰의 아들에게서 산 밭을 판 우물인데 광이 9척, 깊이75척이다(창33:19, (요04:5). (2) 예수님이 갈릴리를 가시는 길에 사마리아도를 통과하시다가 우물 곁에서 한 여인을 만나 영원히 목마르지 않는 생수의 원리를 가르치셨다 (요04:13-14). ▶ 야곱의 우물 Jacob's Well. In the valley of Shechem, near to a city called Sychar, was the well where the Lord rested, and conversed with the woman of Samaria. John 4:5-12. (요04:05-12) It is identified with Bir Yakub, at the base of Gerizim, and is one of the few spots in Palestine the identification of which has not been disputed. The well is cut out of the solid limestone, 7ft. 6in. in diameter, and is 115 feet deep. The well's mouth is below the surface of the ground and is covered with a stone with a hole in the centre. A traveller, John of Wurzburg (A.D. 1160-1170), says that when he visited the well a church was then being erected over it; but that has long since been destroyed and a Russian Orthodox Church built over it, though unfinished due to the Communist Revolution of 1917. See SYCHAR. --- Morrish Bible Dictionary

▶ 수가(Sychar) 뜻: 마지막 수가와 세겜을 동일한 곳으로 보는 학자들도 있다. (1) 사마리아도의 한 동리로서 야곱의 우물이 있다(요04:5-6). (2) 야곱과 조상의 분묘가 있는데 예수님이 지나 가시다가 그 우물에 물길러 나온 사마리아 여인을 만나서 생수의 원리를 설명하고 전도한 곳 (요04:39-41). lt=32.203076&ln=35.311921

▶ 데베스(Thebez) 므낫세 지파에 속한 지역에 요세화 된 성으로 세겜 동북쪽 약 20km 지점. 이곳은 세겜과 도단의 중요 교차지점이다. 현재의 두바스(Tubas)와 동일한 곳으로 보인다. 기드온의 아들 아비멜렉이 죽은곳(삿09:50-55)이며 요압이 우리야의 죽은 사실을 말할 때 이곳을 말했다(삼하11:21). lt=32.324102&ln=35.368252

▶ 스불(Zebul) 뜻:거주지 아비멜렉시대의 세겜 장관 가알이 반란을 일으켰을 때 끝까지 변절하지 않고 세겜을 수비하여 가알을 물리쳤다(삿09:26-41) ======== 스불 Zebul. [Zebul'] Governor 방백 of Shechem for Abimelech while the latter was absent. Judges 9:28-41. (삿09:28-41 --- Morrish Bible Dictionary

▶ 골란(Golan) 도피성 동쪽 : 골란, 길르앗 라못, 베셀 / 서쪽 : 게데스, 세겜, 헤브론 갈릴리해 동북 27km 지점, 요단 동쪽 아벡(힙포스) 22.km 지점의 야르무강변 근처. (1) 므낫세의 성읍으로 요단강 동편 3도피성 중의 한나(신04:43), (수20:8). (2) 레위 지파 게르손자손에게 주었다(수21:27), (대상06:71). lt=32.8000755&ln=35.9373013

▶ 야노아(Janoah) 세겜 남동쪽 11km 지점으로 현재의 키르벳 야눈(Kh. Yanun) 동일시 한다. [1] 납달리 지파의 분깃중의 한 성읍인데 B.C 734년에 이 성읍 사람들은 앗수르에 납치되었다(왕하15:29). [2] 에브라임 지경에 있던 성읍.

▶ 답부아(Tappuah) 뜻:능금 두곳모두 정확한 위치는 확실치 않다. [1] 요단 서쪽 성읍중의 하나. 가나인의 도성(수12:17). [2] 세겜 서쪽 에브라임 북쪽 경계에 있는 성읍 유다 자손의 속한 평지에 있던 성읍(수15:34). Tappuah 1 (수12:17, (수16:8, (수17:8 ======== 답부아 Tappuah. [Tappu'ah] 1. 유다 자손의 기업 City in the lowlands of Judah. Joshua 15:34. Not identified. (수15: 2. 에브라임, 서쪽 므낫세 자손의 기업 City on the boundary of Ephraim. Joshua 16:8; Joshua 17:8. Probably connected with ENTAPPUAH in Joshua 17:7. (수16: (수17: 3. 여호수아가 정복한 왕 City whose king was killed under Joshua, but whether the same as either of the above is unknown. Joshua 12:17. (수12: 4. 갈렙의 자손으로 헤브론의 아들 Son of Hebron of the tribe of Judah. 1 Chr. 2:43. (대상02: ======== Tappuah, [Tappu'ah] Land of District apparently in the locality of TAPPUAH, No. 2. Joshua 17:8. --- Morrish Bible Dictionary lt=32.11666&ln=35.23333 Tappuah 2 (Enam) (수15:34 lt=32.15&ln=35.1260

▶ 비라도(Bithiah) (1) 마지막 사사 압돈의 고향(사12:15). (2) 다윗의 장사중 하나인 브나야의 고향(삼하23:30, (대상11:31, (대상27:14). 에브라임 산지에 있던 나볼러스 세겜에서 서남 8키로지점 파라돈인 듯 하다.

▶ 믹므다(Michmethath) 뜻:숨은 곳 정확한 위치는 확인되지 않았다. 에브라임 자손의 기업으로 세겜 똥쪽에 있는 에브라임과 므낫세의 경계선 ======== Michmethah. [Mich'methah] Boundary of Ephraim and Manasseh. Joshua 16:6; Joshua 17:7. Identified by some with Sahel Mukhnah. (수16:6 (수17:7 --- Morrish Bible Dictionary lt=32.183333&ln=35.283333

▶ 도피성 Refuge, Cities of. Six cities were appointed under the law, three on each side of the Jordan, to which any one who had killed a person unintentionally could flee. They were given to the Levites, and the elders of these cities were to judge if the death had been caused accidentally, and if so, the avenger of blood was not allowed to take the manslayer's life. He must remain in the city of refuge until the death of the high priest who 'was anointed with the holy oil,' and then he could return to his possession. Prior to that if he went outside the city and the avenger found him, he might put him to death. Num. 35:6-32; Joshua 20:2-9; Joshua 21:13-38; 1 Chr. 6:57, 67. (민35:6-32; 도피성 (수20:2-9; 도피성 (수21:13-38; 레위 사람의 성읍 (대상06:57, 67. 57 아론 자손에게 도피성을 주었으니 헤브론과 립나와 그 들과 얏딜과 에스드모아와 그 들과 67 또 저희에게 도피성을 주었으니 에브라임 산중 세겜과 그 들과 게셀과 그 들과 Typically the manslayer doubtless represents the Jews: they put the Lord Jesus to death, yet they were not at once slain as murderers, but in grace were treated as manslayers, and the assembly became the city of refuge for them, its hope being connected with heaven and not with an earthly inheritance. Peter said they did it ignorantly, Acts 3:17; and the Lord prayed, "Father, forgive them, for they know not what they do." The preaching of the gospel was to 'begin at Jerusalem,' as it did on the day of Pentecost. The people of Israel are still out of their possession, and will not be restored to it in blessing so long as Christ retains His present position of actual Priesthood on high. (행03:17; 형제들아 너희가 알지 못하여서 그리 하였으며 너희 관원들도 그리 한 줄 아노라 The Cities of Refuge on the west of Jordan were KADESH, in mount Naphtali, in Galilee; SHECHEM, in mount Ephraim; and KIRJATH-ARBA, which is HEBRON, in the mountain of Judah. And on the east of the Jordan they were BEZER, in the wilderness, in the tribe of Reuben; RAMOTH-IN-GILEAD, in the tribe of Gad; and GOLAN, in Bashan, in the tribe of Manasseh. Joshua 20:7, 8. It has been calculated that the distance of these from city to city would be about 70 miles, so that no one would in any part be farther than about 35 miles from one of them. (수20:7, 8. 7 무리가 납달리의 산지 갈릴리 게데스와 에브라임 산지의 세겜과 유다 산지의 기럇 아르바 곧 헤브론을 구별하였고 8 또 여리고 동 요단 저편 르우벤 지파 중에서 평지 광야의 베셀과 갓 지파 중에서 길르앗라못과 므낫세 지파 중에서 바산 골란을 택하였으니 --- Morrish Bible Dictionary

▶ 납달리 산지 Naphtali, [Naph'tali] Mount. cf. Israelite Tribal Lands Map Not a mountain, but the mountainous part of the inheritance of Naphtali. Joshua 20:7. (수20:7 무리가 납달리의 산지 갈릴리 게데스와 에브라임 산지의 세겜과 유다 산지의 기럇 아르바 곧 헤브론을 구별하였고 --- Morrish Bible Dictionary

▶ 헤벨 Hepher. [He'pher] 1. Youngest son of Gilead, and head of the family of the HEPHERITES. Num. 26:32; Num. 27:1; Joshua 17:2, 3. (민26:32; 스미다에게서 난 스미다 가족과 헤벨에게서 난 헤벨 가족이며 (민27:1; 1 요셉의 아들 므낫세 가족에 므낫세의 현손 마길의 증손 길르앗의 손자 헤벨의 아들 슬로브핫의 딸들이 나아왔으니 그 딸들의 이름은 말라와 노아와 호글라와 밀가와 디르사라 (수17:02-3. 2 므낫세의 남은 자손을 위하여 그 가족대로 제비를 뽑았는데 그들은 곧 아비에셀의 자손과 헬렉의 자손과 아스리엘의 자손과 세겜의 자손과 헤벨의 자손과 스미다의 자손이니 그들의 가족대로 요셉의 아들 므낫세의 남 자손이며 헤벨의 아들 길르앗의 손자 마길의 증손 므낫세의 현손 슬로브핫은 아들이 없고 딸 뿐이요 그 딸들의 이름은 말라와 노아와 호글라와 밀가와 디르사라 2. Son of Ashur and Naarah, of the tribe of Judah. 1 Chr. 4:6. (대상04:6. 나아라는 그로 말미암아 아훗삼과 헤벨과 데므니와 하아하스다리를 낳았으니 이는 나아라의 소생이요 3. The Mecherathite, one of David's mighty men. 1 Chr. 11:36. (대상11:36 므게랏 사람 헤벨과 블론 사람 아히야와 --- Morrish Bible Dictionary