사마리아인

Samaritans

주제

[Easton 한국어 번역] 앗수르 왕 에살핫돈이 주전 677년에 바벨론과 다른 곳들에서 데려와 사마리아의 성읍들에 정착시킨 새로운 혼혈 주민들에게 붙여진 이름이다. 이들은 사르곤이 주전 721년에 포로로 끌고 간 원주민들을 대신하였다(왕하 17:24; 스 4:2, 9, 10 비교). 이 이방인들은(눅 17:18 비교) 그 땅에 여전히 남아 있던 유대인들과 섞였고, 점차 옛 우상 숭배를 버리고 유대교를 부분적으로 받아들였다. 포로 생활에서 돌아온 뒤 예루살렘의 유대인들은 그들이 자신들과 함께 성전 재건에 참여하는 것을 허락하지 않았으며, 이로 인해 양쪽 사이에 공공연한 적대감이 생겨났다. 그들은 그리심 산에 경쟁하는 성전을 세웠으나, 이 성전은 유대 왕에 의해 주전 130년에 파괴되었다. 그 후 그들은 세겜에 또 다른 성전을 지었다. 유대인들과 사마리아인들 사이의 격렬한 적대감은 우리 주님 당시에도 계속되었다. 유대인들은 “사마리아인과 상종치 아니”하였다(요 4:9; 눅 9:52, 53 비교). 우리 주님은 멸시하는 뜻으로 “사마리아 사람”이라 불리셨다(요 8:48). 많은 사마리아인이 일찍부터 복음을 받아들였다(요 4:5-42; 행 8:25; 9:31; 15:3). 이 사마리아인들은 지금도 약 160명이라는 소수의 인구로 남아 있으며, 모두 세겜에 거주하면서 조상들의 종교적 관습을 세심히 지키고 있다. 그들은 “세계에서 가장 작고 가장 오래된 종파”이다.

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[Easton] The name given to the new and mixed inhabitants whom Esarhaddon (B.C. 677), the king of Assyria, brought from Babylon and other places and settled in the cities of Samaria, instead of the original inhabitants whom Sargon (B.C. 721) had removed into captivity (2 Kings 17:24; comp. Ezra 4:2, 9, 10). These strangers (comp. Luke 17:18) amalgamated with the Jews still remaining in the land, and gradually abandoned their old idolatry and adopted partly the Jewish religion. After the return from the Captivity, the Jews in Jerusalem refused to allow them to take part with them in rebuilding the temple, and hence sprang up an open enmity between them. They erected a rival temple on Mount Gerizim, which was, however, destroyed by a Jewish king (B.C. 130). They then built another at Shechem. The bitter enmity between the Jews and Samaritans continued in the time of our Lord: the Jews had “no dealings with the Samaritans” (John 4:9; comp. Luke 9:52, 53). Our Lord was in contempt called “a Samaritan” (John 8:48). Many of the Samaritans early embraced the gospel (John 4:5-42; Acts 8:25; 9:31; 15:3). Of these Samaritans there still remains a small population of about one hundred and sixty, who all reside in Shechem, where they carefully observe the religious customs of their fathers. They are the “smallest and oldest sect in the world.” [Smith] Strictly speaking, a Samaritan would be an inhabitant of the city of Samaria, but the term was applied to all the people of the kingdom of Israel. After the captivity of Israel, B.C. 721, and in our Lord’s time, the name was applied to a peculiar people whose origin was in this wise. At the final captivity of Israel by Shalmaneser, we may conclude that the cities of Samaria were not merely partially but wholly depopulated of their inhabitants in B.C. 721, and that they remained in this desolated state until, in the words of (2 Kings 17:24) “the king of Assyria brought men from Babylon and front Cuthah, and from Av. (Ivah,) (2 Kings 18:34) and from Hamath, and front Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel and they possessed Samaria, and dwelt in the cities thereof.” Thus the new Samaritans were Assyrians by birth or subjugation. These strangers, whom we will now assume to hare been placed in “the cities of Samaria” by Esar-haddon, were of course idolaters, and worshipped a strange medley of divinities. God’s displeasure was kindled, and they were annoyed by beasts of prey, which had probably increased to a great extent before their entrance upon the land. On their explaining their miserable condition to the king of Assyria, he despatched one of the captive priests to teach them “how they should fear the Lord.” The priest came accordingly, and henceforth, in the language of the sacred historian, they “Feared the Lord, and served their graven images, both their children and their children’s children: as did their fathers, so do the unto this day.” (2 Kings 17:41) A gap occurs in their history until Judah has returned from captivity. They then desire to be allowed to participate in the rebuilding of the temple at Jerusalem; but on being refused, the Samaritans throw off the mask, and become open enemies, frustrate the operations of the Jews through the reigns of two Persian kings, and are only effectually silenced in the reign of Darius Hystaspes, B.C. 519. The feud thus unhappily begun grew year by year more inveterate. Matters at length came to a climax. About B.C. 409, a certain Manasseh, a man of priestly lineage, on being expelled from Jerusalem by nehemiah for an unlawful marriage, obtained permission from the Persian king of his day, Darius Nothus, to build a temple on Mount Gerizim for the Samaritans, with whom he had found refuge. The animosity of the Samaritans became more intense than ever. They are sid to have done everything in their power to annoy the Jews. Their own temple on Gerizim they considered to be much superior to that at Jerusalem. There they sacrificed a passover. Toward the mountain, even after the temple on it had fallen, wherever they were they directed their worship. To their copy of the law they arrogated an antiquity and authority greater than attached to any copy in the possession of the Jews. The law (i.e. the five books of Moses) was their sole code; for they rejected every other book in the Jewish canon. The Jews, on the other hand, were not more conciliatory in their treatment of the Samaritans. Certain other Jewish renegades had from time to time taken refuge with the Samaritans; hence by degrees the Samaritans claimed to partake of jewish blood, especially if doing so happened to suit their interest. Very far were the Jews from admitting this claim to consanguinity on the part of these people. The traditional hatred in which the jew held the Samaritan is expressed in Ecclus. 50:25,26. Such were the Samaritans of our Lord’s day; a people distinct from the jews, though lying in the very midst of the Jews; a people preserving their identity, though seven centuries had rolled away since they had been brought from Assyria by Esar-haddon, and though they had abandoned their polytheism for a sort of ultra Mosaicism; a people who, though their limits had gradually contracted and the rallying-place of their religion on Mount Gerizim had been destroyed one hundred and sixty years before by John Hyrcanus (B.C. 130), and though Samaria (the city) had been again and again destroyed, still preserved their nationality still worshipped from Shechem and their impoverished settlements toward their sacred hill, still retained their peculiar religion, and could not coalesce with the Jews.

항목 출처: Easton; Smith · CC BY-SA 4.0; Public domain; NEUU CC BY 4.0