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■ 예레미야 3장
1. 세상에서 말하기를 가령 사람이 그 아내를 버리므로 그가 떠나 타인의 아내가 된다 하자 본부가 그를 다시 받겠느냐 그리하면 그 땅이 크게 더러워지지 않겠느냐 하느니라 나 여호와가 말하노라 네가 많은 무리와 행음하고도 내게로 돌아오려느냐
They say , If a man put away his wife , and she go from him, and become another man’s , shall he return unto her again ? shall not that land be greatly polluted ? but thou hast played the harlot with many lovers ; yet return again to me, saith the Lord .
2. 네 눈을 들어 자산을 보라 너의 행음치 아니한 곳이 어디 있느냐 네가 길 가에 앉아 사람을 기다린 것이 광야에 있는 아라바 사람 같아서 음란과 행악으로 이 땅을 더럽혔도다
Lift up thine eyes unto the high places , and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness ; and thou hast polluted the land with thy whoredoms and with thy wickedness .
3. 그러므로 단 비가 그쳐졌고 늦은 비가 없어졌느니라 그럴지라도 네가 창녀의 낯을 가졌으므로 수치를 알지 못하느니라
Therefore the showers have been withholden , and there hath been no latter rain ; and thou hadst a whore’s forehead , thou refusedst to be ashamed .
4. 네가 이제부터는 내게 부르짖기를 나의 아버지여 아버지는 나의 소시의 애호자시오니
Wilt thou not from this time cry unto me, My father , thou art the guide of my youth ?
5. 노를 한 없이 계속하시겠으며 끝까지 두시겠나이까 하지 않겠느냐 보라 네가 이같이 말하여도 악을 행하여 네 욕심을 이루었느니라 하시니라
Will he reserve his anger for ever ? will he keep it to the end ? Behold, thou hast spoken and done evil things as thou couldest .
6. 요시야 왕 때에 여호와께서 또 내게 이르시되 네가 배역한 이스라엘의 행한 바를 보았느냐 그가 모든 높은 산에 오르며 모든 푸른 나무 아래로 가서 거기서 행음하였도다
The Lord said also unto me in the days of Josiah the king , Hast thou seen that which backsliding Israel hath done ? she is gone up upon every high mountain and under every green tree , and there hath played the harlot .
7. 그가 이 모든 일을 행한 후에 내가 말하기를 그가 내게로 돌아오리라 하였으나 오히려 내게로 돌아오지 아니하였고 그 패역한 자매 유다는 그것을 보았느니라
And I said after she had done all these things, Turn thou unto me. But she returned not. And her treacherous sister Judah saw it.
8. 내게 배역한 이스라엘이 간음을 행하였으므로 내가 그를 내어 쫓고 이혼서까지 주었으되 그 패역한 자매 유다가 두려워 아니하고 자기도 가서 행음함을 내가 보았노라
And I saw , when for all the causes whereby backsliding Israel committed adultery I had put her away , and given her a bill of divorce ; yet her treacherous sister Judah feared not, but went and played the harlot also.
9. 그가 돌과 나무로 더불어 행음함을 가볍게 여기고 행음하여 이 땅을 더럽혔거늘
And it came to pass through the lightness of her whoredom , that she defiled the land , and committed adultery with stones and with stocks .
10. 이 모든 일이 있어도 그 패역한 자매 유다가 진심으로 내게 돌아오지 아니하고 거짓으로 할 뿐이니라 여호와의 말이니라
And yet for all this her treacherous sister Judah hath not turned unto me with her whole heart , but feignedly , saith the Lord .
11. 여호와께서 내게 이르시되 배역한 이스라엘은 패역한 유다보다 오히려 의로움이 나타났나니
And the Lord said unto me, The backsliding Israel hath justified herself more than treacherous Judah .
12. 너는 가서 북을 향하여 이 말을 선포하여 이르라 여호와께서 가라사대 배역한 이스라엘아 돌아오라 나의 노한 얼굴을 너희에게로 향하지 아니하리라 나는 긍휼이 있는 자라 노를 한 없이 품지 아니하느니라 여호와의 말이니라
Go and proclaim these words toward the north , and say , Return , thou backsliding Israel , saith the Lord ; and I will not cause mine anger to fall upon you: for I am merciful , saith the Lord , and I will not keep anger for ever .
13. 너는 오직 네 죄를 자복하라 이는 네 하나님 여호와를 배반하고 네 길로 달려 모든 푸른 나무 아래서 이방 신에게 절하고 내 목소리를 듣지 아니하였음이니라 여호와의 말이니라
Only acknowledge thine iniquity , that thou hast transgressed against the Lord thy God , and hast scattered thy ways to the strangers under every green tree , and ye have not obeyed my voice , saith the Lord .
14. 나 여호와가 말하노라 배역한 자식들아 돌아오라 나는 너희 남편임이니라 내가 너희를 성읍에서 하나와 족속 중에서 둘을 택하여 시온으로 데려오겠고
Turn , O backsliding children , saith the Lord ; for I am married unto you: and I will take you one of a city , and two of a family , and I will bring you to Zion :
15. 내가 또 내 마음에 합하는 목자를 너희에게 주리니 그들이 지식과 명철로 너희를 양육하리라
And I will give you pastors according to mine heart , which shall feed you with knowledge and understanding .
16. 나 여호와가 말하노라 너희가 이 땅에서 번성하여 많아질 때에는 사람 사람이 여호와의 언약궤를 다시는 말하지 아니할 것이요 생각지 아니할 것이요 기억지 아니할 것이요 찾지 아니할 것이요 만들지 아니할 것이며
And it shall come to pass, when ye be multiplied and increased in the land , in those days , saith the Lord , they shall say no more, The ark of the covenant of the Lord : neither shall it come to mind : neither shall they remember it; neither shall they visit it; neither shall that be done any more.
17. 그 때에 예루살렘이 여호와의 보좌라 일컬음이 되며 열방이 그리로 모이리니 곧 여호와의 이름으로 인하여 예루살렘에 모이고 다시는 그들의 악한 마음의 강팍한 대로 행치 아니할 것이며
At that time they shall call Jerusalem the throne of the Lord ; and all the nations shall be gathered unto it, to the name of the Lord , to Jerusalem : neither shall they walk any more after the imagination of their evil heart .
18. 그 때에 유다 족속이 이스라엘 족속과 동행하여 북에서부터 나와서 내가 너희 열조에게 기업으로 준 땅에 함께 이르리라
In those days the house of Judah shall walk with the house of Israel , and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers .
19. 내가 스스로 말하기를 내가 어떻게 하든지 너를 자녀 중에 두며 허다한 나라 중에 아름다운 산업인 이 낙토를 네게 주리라 하였고 내가 다시 말하기를 너희가 나를 나의 아버지라 하고 나를 떠나지 말 것이니라 하였노라
But I said , How shall I put thee among the children , and give thee a pleasant land , a goodly heritage of the hosts of nations ? and I said , Thou shalt call me, My father ; and shalt not turn away from me .
20. 그런데 이스라엘 족속아 마치 아내가 그 남편을 속이고 떠남 같이 너희가 정녕히 나를 속였느니라 여호와의 말이니라
Surely as a wife treacherously departeth from her husband , so have ye dealt treacherously with me, O house of Israel , saith the Lord .
21. 소리가 자산 위에서 들리니 곧 이스라엘 자손의 애곡하며 간구하는 것이라 그들이 그 길을 굽게 하며 자기 하나님 여호와를 잊어버렸음이로다
A voice was heard upon the high places , weeping and supplications of the children of Israel : for they have perverted their way , and they have forgotten the Lord their God .
22. 배역한 자식들아 돌아오라 내가 너희의 배역함을 고치리라 보소서 우리가 주께 왔사오니 주는 우리 하나님 여호와이심이니이다
Return , ye backsliding children , and I will heal your backslidings . Behold, we come unto thee; for thou art the Lord our God .
23. 작은 산들과 큰 산 위의 떠드는 무리에게 바라는 것은 참으로 허사라 이스라엘의 구원은 진실로 우리 하나님 여호와께 있나이다
Truly in vain is salvation hoped for from the hills , and from the multitude of mountains : truly in the Lord our God is the salvation of Israel .
24. 부끄러운 그것이 우리의 어렸을 때로부터 우리 열조의 산업인 양떼와 소떼와 아들들과 딸들을 삼켰사온즉
For shame hath devoured the labour of our fathers from our youth ; their flocks and their herds , their sons and their daughters .
25. 우리는 수치 중에 눕겠고 우리는 수욕에 덮이울 것이니 이는 우리와 우리 열조가 어렸을 때로부터 오늘까지 우리 하나님 여호와께 범죄하여 우리 하나님 여호와의 목소리를 청종치 아니하였음이니이다
We lie down in our shame , and our confusion covereth us: for we have sinned against the Lord our God , we and our fathers , from our youth even unto this day , and have not obeyed the voice of the Lord our God .
■ 주석 보기
【렘3:1 JFB】렘3:1-25. God's Mercy notwithstanding Judah's Vileness.
Contrary to all precedent in the case of adultery, Jehovah offers a return to Judah, the spiritual adulteress (렘3:1-5). A new portion of the book, ending with the sixth chapter. Judah worse than Israel; yet both shall be restored in the last days (렘3:6-25).
1. They say—rather, as Hebrew, "saying," in agreement with "the Lord"; 렘2:37 of last chapter [Maurer]. Or, it is equivalent to, "Suppose this case." Some copyist may have omitted, "The word of the Lord came to me," saying.
shall he return unto her—will he take her back? It was unlawful to do so (신24:1-4).
shall not—Should not the land be polluted if this were done?
yet return—(렘3:22; 렘4:1; Z전1:3; compare 겔16:51, 58, 60). "Nevertheless," &c. (see on 사50:1).
【렘3:1 CWC】[PERSECUTED IN HIS HOME TOWN]
The length of this lesson may alarm, but preparation for it only requires the reading of the chapters two or three times. One who has gone through Isaiah will soon catch the drift of the Spirit's teaching and be able to break up the chapters into separate discourses and the discourses into their various themes. The main object of the lesson is to dwell on the prophet's personal experience in his home town which is reached in the closing chapters.
It is thought that the discourses in this section were delivered prior to the finding of the law-book in 2 Kings, which explains their more moderate tone as compared with the later ones, but this is a feature not relevant to this work.
Note in chapter 2 the divine expostulation (vv. 1-13); the reminder of the divine goodness (vv. 14-22); the vain excuses made by the nation (vv. 23-28); and the lamentation of the Lord over its condition (v. 29-3:5).
In chapter 3, beginning afresh at verse 6, we have God's complaint against Judah for learning nothing from "her treacherous sister," i. e., from Israel's experience (vv. 6-11); this is followed by a plea to that same Israel (now scattered through the north country by Assyria), to return if she would, and mercy would be shown her. In this connection the promise for the future is set before her (vv. 12-17); Judah and Israel will be re-united then, and so on to chapter 4:1-2.
Chapter 4 and the following, indicate that a mere outward reformation is not sufficient to bring divine blessing. Judgment is coming from the north! "A lion out of his thicket!" "A stormwind!" The prophet laments.
In chapter 7 there is a call to repentance and a spiritual religion. In chapters 8 and 9 coming judgment is again announced.
The Treachery of Friends.
Coming to chapter 11:18, we see the beginnings of the persecution that farther on became so bitter against the prophet as to make him a striking type of the suffering Saviour. It takes its rise among his neighbors and kinfolk in Anathoth. At first he is unsuspicious, but God reveals the plot to him. They would kill him, destroying the tree to be rid of the fruit. He appeals to God, whose answer is in the closing verses of the chapter. Anathoth was to suffer, but not immediately.
In chapter 12 the prophet expresses his surprise at this in the spirit of Job, and that of Psalms 37 and 73. The divine comfort he receives is to be told that worse things will follow. His friend Josiah is now on the throne, but wait till he is gone and Jehoiakim and Zedekiah reign! Tie is now like a man running a race with men, but then it will be like running a race with horses! He is dwelling in a land of comparative peace now, but then he will be in "the swellings of Jordan."
To understand this keep the politics of the period in mind. Judah is turning to Egypt for help against Babylon, the Gentile nation now in great power. But the divine purpose is that she shall submit herself to the yoke of Babylon. The prophet is proclaiming this against a strong party in the nation that will not have it so. They consider him a pessimist, a traitor to his country who must be silenced. And silenced he would have been if it were not for God.
【렘3:1 MHCC】 Exhortations to repentance. (렘3:1-5) Judah more guilty than Israel. (렘3:6-11) But pardon is promised. (렘3:12-20) The children of Israel express their sorrow and repentance. (렘3:21-25)
렘3:1-5 In repentance, it is good to think upon the sins of which we have been guilty, and the places and companies where they have been committed. How gently the Lord had corrected them! In receiving penitents, he is God, and not man. Whatever thou hast said or done hitherto, wilt thou not from this time apply to me? Will not this grace of God overcome thee? Now pardon is proclaimed, wilt thou not take the benefit? They will hope to find in him the tender compassions of a Father towards a returning prodigal. They will come to him as the Guide of their youth: youth needs a guide. Repenting sinners may encourage themselves that God will not keep his anger to the end. All God's mercies, in every age, suggest encouragement; and what can be so desirable for the young, as to have the Lord for their Father, and the Guide of their youth? Let parents daily direct their children earnestly to seek this blessing.
렘3:6-11 If we mark the crimes of those who break off from a religious profession, and the consequences, we see abundant reason to shun evil ways. It is dreadful to be proved more criminal than those who have actually perished in their sins; yet it will be small comfort in everlasting punishment, for them to know that others were viler than they.
렘3:12-20 See God's readiness to pardon sin, and the blessings reserved for gospel times. These words were proclaimed toward the north; to Israel, the ten tribes, captive in Assyria. They are directed how to return. If we confess our sins, the Lord is faithful and just to forgive them. These promises are fully to come to pass in the bringing back the Jews in after-ages. God will graciously receive those that return to him; and by his grace, he takes them out from among the rest. The ark of the covenant was not found after the captivity. The whole of that dispensation was to be done away, which took place after the multitude of believers had been greatly increased by the conversion of the Gentiles, and of the Israelites scattered among them. A happy state of the church is foretold. He can teach all to call him Father; but without thorough change of heart and life, no man can be a child of God, and we have no security for not departing from Him.
렘3:21-25 Sin is turning aside to crooked ways. And forgetting the Lord our God is at the bottom of all sin. By sin we bring ourselves into trouble. The promise to those that return is, God will heal their backslidings, by his pardoning mercy, his quieting peace, and his renewing grace. They come devoting themselves to God. They come disclaiming all expectations of relief and succour from any but the Lord. Therefore they come depending upon him only. He is the Lord, and he only can save. It points out the great salvation from sin Jesus Christ wrought out for us. They come justifying God in their troubles, and judging themselves for their sins. True penitents learn to call sin shame, even the sin they have been most pleased with. True penitents learn to call sin death and ruin, and to charge upon it all they suffer. While men harden themselves in sin, contempt and misery are their portion: for he that covereth his sins shall not prosper, but he that confesseth and forsaketh them, shall find mercy.
【렘3:2 JFB】2. high places—the scene of idolatries which were spiritual adulteries.
In … ways … sat for them—watching for lovers like a prostitute (창38:14, 21; 잠7:12; 23:28; 겔16:24, 25), and like an Arab who lies in wait for travellers. The Arabs of the desert, east and south of Palestine, are still notorious as robbers.
【렘3:3 JFB】3. no latter rain—essential to the crops in Palestine; withheld in judgment (레26:19; compare Joe 2:23).
whore's forehead—(렘8:12; 겔3:8).
【렘3:4 JFB】4. from this time—not referring, as Michaelis thinks, to the reformation begun the year before, that is, the twelfth of Josiah; it means—now at once, now at last.
me—contrasted with the "stock" whom they had heretofore called on as "father" (렘2:27; Lu 15:18).
thou art—rather, "thou wast."
guide of … youth—that is, husband (렘2:2; 잠2:17; 호2:7, 15). Husband and father are the two most endearing of ties.
【렘3:5 JFB】5. he—"thou," the second person, had preceded. The change to the third person implies a putting away of God to a greater distance from them; instead of repenting and forsaking their idols, they merely deprecate the continuance of their punishment.렘3:12 and 시103:9, answer their question in the event of their penitence.
spoken and—rather (God's reply to them), "Thou hast spoken (thus), and yet (all the while) thou hast done evil," &c.
as thou couldest—with all thy might; with incorrigible persistency [Calvin].
【렘3:6 JFB】6.렘3:6-6:30, is a new discourse, delivered in Josiah's reign. It consists of two parts, the former extending to 렘4:3, in which he warns Judah from the example of Israel's doom, and yet promises Israel final restoration; the latter a threat of Babylonian invasion; as Nabopolassar founded the Babylonian empire, 625 B.C., the seventeenth of Josiah, this prophecy is perhaps not earlier than that date (렘4:5, &c.; 렘5:14, &c.; 렘6:1, &c.; 렘22:1-30); and probably not later than the second thorough reformation in the eighteenth year of the same reign.
backsliding—literally, "apostasy"; not merely apostate, but apostasy itself, the essence of it (렘3:14, 22).
【렘3:7 JFB】7. I said—(왕하17:13).
sister—(겔16:46; 23:2, 4).
【렘3:8 JFB】8. I saw that, though (whereas) it was for this very reason (namely), because backsliding (apostate) Israel had committed adultery I had put her away (왕하17:6, 18), and given her a bill of divorce, yet Judah, &c. (겔23:11, &c.).
bill of divorce—literally, "a writing of cuttings off." The plural implies the completeness of the severance. The use of this metaphor here, as in the former discourse (렘3:1), implies a close connection between the discourses. The epithets are characteristic; Israel "apostate" (as the Hebrew for "backsliding" is better rendered); Judah, not as yet utterly apostate, but treacherous or faithless.
also—herself also, like Israel.
【렘3:9 JFB】9. it—Some take this verse of Judah, to whom the end of 렘3:8 refers. But 렘3:10 puts Judah in contrast to Israel in this verse. "Yet for all this," referring to the sad example of Israel; if 렘3:9 referred to Judah, "she" would have been written in 렘3:10, not "Judah." Translate, "It (the putting away of Israel) had come to pass through … whoredom; and (that is, for) she (Israel) had defiled the land" &c. [Maurer]. English Version, however, may be explained to refer to Israel.
lightness—"infamy." [Ewald]. Maurer not so well takes it from the Hebrew root, "voice," "fame."
【렘3:10 JFB】10. yet—notwithstanding the lesson given in Israel's case of the fatal results of apostasy.
not … whole heart—The reformation in the eighteenth year of Josiah was not thorough on the part of the people, for at his death they relapsed into idolatry (대하34:33; 호7:14).
【렘3:11 JFB】11. justified herself—has been made to appear almost just (that is, comparatively innocent) by the surpassing guilt of Judah, who adds hypocrisy and treachery to her sin; and who had the example of Israel to warn her, but in vain (compare 겔16:51; 23:11).
more than—in comparison with.
【렘3:12 JFB】12. Go—not actually; but turn and proclaim towards the north (Media and Assyria, where the ten tribes were located by Tiglath-pileser and Shalmaneser, 왕하15:29; 17:6; 18:9, 11).
Return … backsliding—Hebrew, Shubah, Meshubah, a play on sounds. In order to excite Judah to godly jealousy (롬11:14), Jehovah addresses the exiled ten tribes of Israel with a loving invitation.
cause … anger to fall—literally, "I will not let fall My countenance" (compare 창4:5, 6; 욥29:3), that is, I will not continue to frown on you.
keep—"anger" is to be supplied (see on 렘3:5).
【렘3:13 JFB】13. Only acknowledge—(신30:1, 3; 잠28:13).
scattered thy ways, &c.—(렘2:25). Not merely the calves at Beth-el, but the idols in every direction, were the objects of their worship (겔16:15, 24, 25).
【렘3:14 JFB】14. I am married—literally, "I am Lord," that is, husband to you (so 렘31:32; compare 호2:19, 20; 사54:5). Gesenius, following the Septuagint version of 렘31:32, and Paul's quotation of it (히8:9), translates, "I have rejected you"; so the corresponding Arabic, and the idea of lordship, may pass into that of looking down upon, and so rejecting. But the Septuagint in this passage translates, "I will be Lord over you." And the "for" has much more force in English Version than in that of Gesenius. The Hebrew hardly admits the rendering though [Hengstenberg].
take you one of a city—Though but one or two Israelites were in a (foreign) city, they shall not be forgotten; all shall be restored (암9:9). So, in the spiritual Israel, God gathers one convert here, another there, into His Church; not the least one is lost (마18:14; 롬11:5; compare 렘24:5-7).
family—a clan or tribe.
【렘3:15 JFB】15. pastors—not religious, but civil rulers, as Zerubbabel, Nehemiah (렘23:4; 2:8).
【렘3:16 JFB】16. they shall say no more—The Jews shall no longer glory in the possession of the ark; it shall not be missed, so great shall be the blessings of the new dispensation. The throne of the Lord, present Himself, shall eclipse and put out of mind the ark of the covenant and the mercy seat between the cherubim, God's former throne. The ark, containing the two tables of the law, disappeared at the Babylonian captivity, and was not restored to the second temple, implying that the symbolical "glory" was to be superseded by a "greater glory" (학2:9).
neither … visit it—rather, "neither shall it be missed" (so in 렘23:4).
done—rather, "neither shall it (the ark) be made (that is, be restored) any more" [Maurer].
【렘3:17 JFB】17. Jerusalem—the whole city, not merely the temple. As it has been the center of the Hebrew theocracy, so it shall be the point of attraction to the whole earth (사2:2-4; Z전2:10, 11; 14:16-21).
throne of … Lord—The Shekinah, the symbol of God's peculiar nearness to Israel (신4:7) shall be surpassed by the antitype, God's own throne in Jerusalem (시2:6, 8; 겔34:23, 24; Z전2:5).
imagination—rather, as Margin, "the obstinacy" or stubbornness.
【렘3:18 JFB】18. Judah … Israel … together—Two distinct apostasies, that of Israel and that of Judah, were foretold (렘3:8, 10). The two have never been united since the Babylonish captivity; therefore their joint restoration must be still future (사11:12, 13; 겔37:16-22; 호1:11).
north—(렘3:12).
land … given … inheritance—(암9:15).
【렘3:19 JFB】19. The good land covenanted to Abraham is to be restored to his seed. But the question arises, How shall this be done?
put … among … children—the Greek for adoption means, literally, "putting among the sons."
the children—that is, My children. "How shall I receive thee back into My family, after thou hast so long forsaken Me for idols?" The answer is, they would acknowledge Him as "Father," and no longer turn away from Him. God assumes the language of one wondering how so desperate apostates could be restored to His family and its privileges (compare 겔37:3; Calvin makes it, How the race of Abraham can be propagated again, being as it were dead); yet as His purpose has decreed it so, He shows how it shall be effected, namely, they shall receive from Him the spirit of adoption to cry, "My Father" (요1:12; 갈4:6). The elect are "children" already in God's purpose; this is the ground of the subsequent realization of this relationship (엡1:5; 히2:13).
pleasant land—(렘11:5; 겔20:6; 단11:16, Margin).
heritage of … hosts—a heritage the most goodly of all nations [Maurer]; or a "heritage possessed by powerful hosts" (신4:38; 암2:9). The rendering "splendors," instead of "hosts," is opposed by the fact that the Hebrew for "splendor" is not found in the plural.
【렘3:20 JFB】20. Surely—rather, "But."
husband—literally, "friend."
【렘3:21 JFB】21. In harmony with the preceding promises of God, the penitential confessions of Israel are heard.
high places—The scene of their idolatries is the scene of their confessions. Compare 렘3:23, in which they cast aside their trust in these idolatrous high places. The publicity of their penitence is also implied (compare 렘7:29; 48:38).
【렘3:22 JFB】22. Jehovah's renewed invitation (렘3:12, 14) and their immediate response.
heal—forgive (대하30:18, 20; 호14:4).
unto thee—rather, "in obedience to thee"; literally, "for thee" [Rosenmuller].
【렘3:23 JFB】23. multitude of mountains—that is, the multitude of gods worshipped on them (compare 시121:1, 2, Margin).
【렘3:24 JFB】24. shame—that is, the idols, whose worship only covers us with shame (렘11:13; 호9:10). So far from bringing us "salvation," they have cost us our cattle and even our children, whom we have sacrificed to them.
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웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.