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■ 이사야 22장
1. 이상 골짜기에 관한 경고라 네가 지붕에 올라감은 어찜인고
The burden of the valley of vision . What aileth thee now , that thou art wholly gone up to the housetops ?
2. 훤화하며 떠들던 성, 즐거워하던 고을이여 너의 죽임을 당한 자가 칼에 죽은 것도 아니요 전쟁에 사망한 것도 아니며
Thou that art full of stirs , a tumultuous city , a joyous city : thy slain men are not slain with the sword , nor dead in battle .
3. 너의 관원들은 다 함께 도망하였다가 활을 버리고 결박을 당하였고 너의 멀리 도망한 자도 발견되어 다 함께 결박을 당하였도다
All thy rulers are fled together , they are bound by the archers : all that are found in thee are bound together , which have fled from far .
4. 이러므로 내가 말하노니 돌이켜 나를 보지 말지어다 나는 슬피 통곡하겠노라 내 딸 백성이 패멸하였음을 인하여 나를 위로하려고 힘쓰지 말지니라
Therefore said I, Look away from me; I will weep bitterly , labour not to comfort me, because of the spoiling of the daughter of my people .
5. 이상의 골짜기에 주 만군의 여호와께로서 이르는 분요와 밟힘과 혼란의 날이여 성벽의 무너뜨림과 산악에 사무치는 부르짖는 소리로다
For it is a day of trouble , and of treading down , and of perplexity by the Lord God of hosts in the valley of vision , breaking down the walls , and of crying to the mountains .
6. 엘람 사람은 전통을 졌고 병거탄 자와 마병이 함께 하였고 기르 사람은 방패를 들어 내었으니
And Elam bare the quiver with chariots of men and horsemen , and Kir uncovered the shield .
7. 병거는 너의 아름다운 골짜기에 가득하였고 마병은 성문에 정렬되었도다
And it shall come to pass, that thy choicest valleys shall be full of chariots , and the horsemen shall set themselves in array at the gate .
8. 그가 유다에게 덮였던 것을 벗기매 이 날에야 네가 수풀 곳간의 병기를 바라보았고
And he discovered the covering of Judah , and thou didst look in that day to the armour of the house of the forest .
9. 너희가 다윗성의 무너진 곳이 많은 것도 보며 너희가 아래 못의 물도 모으며
Ye have seen also the breaches of the city of David , that they are many : and ye gathered together the waters of the lower pool .
10. 또 예루살렘의 가옥을 계수하며 그 가옥을 헐어 성벽을 견고케도 하며
And ye have numbered the houses of Jerusalem , and the houses have ye broken down to fortify the wall .
11. 너희가 또 옛못의 물을 위하여 두 성벽 사이에 저수지를 만들었느니라 그러나 너희가 이 일을 하신 자를 앙망하지 아니하였고 이 일을 옛적부터 경영하신 자를 존경하지 아니하였느니라
Ye made also a ditch between the two walls for the water of the old pool : but ye have not looked unto the maker thereof, neither had respect unto him that fashioned it long ago .
12. 그 날에 주 만군의 여호와께서 명하사 통곡하며 애호하며 머리털을 뜯으며 굵은 베를 띠라 하셨거늘
And in that day did the Lord God of hosts call to weeping , and to mourning , and to baldness , and to girding with sackcloth :
13. 너희가 기뻐하며 즐거워하여 소를 잡고 양을 죽여 고기를 먹고 포도주를 마시면서 내일 죽으리니 먹고 마시자 하도다
And behold joy and gladness , slaying oxen , and killing sheep , eating flesh , and drinking wine : let us eat and drink ; for to morrow we shall die .
14. 만군의 여호와께서 친히 내 귀에 들려 가라사대 진실로 이 죄악은 너희 죽기까지 속하지 못하리라 하셨느니라 주 만군의 여호와의 말씀이니라
And it was revealed in mine ears by the Lord of hosts , Surely this iniquity shall not be purged from you till ye die , saith the Lord God of hosts .
15. 주 만군의 여호와께서 가라사대 너는 가서 그 국고를 맡고 궁을 차지한 셉나를 보고 이르기를
Thus saith the Lord God of hosts , Go , get thee unto this treasurer , even unto Shebna , which is over the house , and say,
16. 네가 여기 무슨 관계가 있느냐 여기 누가 있기에 여기서 너를 위하여 묘실을 팠느냐 높은 곳에 자기를 위하여 묘실을 팠고 반석에 자기를 위하여 처소를 쪼아 내었도다
What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here , as he that heweth him out a sepulchre on high , and that graveth an habitation for himself in a rock ?
17. 나 여호와가 너를 단단히 속박하고 장사 같이 맹렬히 던지되
Behold, the Lord will carry thee away with a mighty captivity , and will surely cover thee.
18. 정녕히 너를 말아 싸서 공 같이 광막한 지경에 던질 것이라 주인의 집에 수치를 끼치는 너여 네가 그곳에서 죽겠고 네 영광의 수레도 거기 있으리라
He will surely violently turn and toss thee like a ball into a large country : there shalt thou die , and there the chariots of thy glory shall be the shame of thy lord’s house .
19. 내가 너를 네 관직에서 쫓아내며 네 지위에서 낮추고
And I will drive thee from thy station , and from thy state shall he pull thee down .
20. 그 날에 내가 힐기야의 아들 내 종 엘리아김을 불러
And it shall come to pass in that day , that I will call my servant Eliakim the son of Hilkiah :
21. 네 옷을 그에게 입히며 네 띠를 그에게 띠워 힘 있게 하고 네 정권을 그의 손에 맡기리니 그가 예루살렘 거민과 유다 집의 아비가 될 것이며
And I will clothe him with thy robe , and strengthen him with thy girdle , and I will commit thy government into his hand : and he shall be a father to the inhabitants of Jerusalem , and to the house of Judah .
22. 내가 또 다윗집의 열쇠를 그의 어깨에 두리니 그가 열면 닫을 자가 없겠고 닫으면 열 자가 없으리라
And the key of the house of David will I lay upon his shoulder ; so he shall open , and none shall shut ; and he shall shut , and none shall open .
23. 못이 단단한 곳에 박힘 같이 그를 견고케 하리니 그가 그 아비 집에 영광의 보좌가 될 것이요
And I will fasten him as a nail in a sure place ; and he shall be for a glorious throne to his father’s house .
24. 그 아비 집의 모든 영광이 그 위에 걸리리니 그 후손과 족속 되는 각 작은 그릇 곧 종지로부터 항아리까지리라
And they shall hang upon him all the glory of his father’s house , the offspring and the issue , all vessels of small quantity, from the vessels of cups , even to all the vessels of flagons .
25. 만군의 여호와께서 가라사대 그 날에는 단단한 곳에 박혔던 못이 삭으리니 그 못이 부러져 떨어지므로 그 위에 걸린 물건이 파쇄되리라 하셨다 하라 나 여호와의 말이니라
In that day , saith the Lord of hosts , shall the nail that is fastened in the sure place be removed , and be cut down , and fall ; and the burden that was upon it shall be cut off : for the Lord hath spoken it.
■ 주석 보기
【사22:1 JFB】사22:1-14. Prophecy as to an Attack on Jerusalem.
That by Sennacherib, in the fourteenth year of Hezekiah; 사22:8-11, the preparations for defense and securing of water exactly answer to those in 대하32:4, 5, 30. "Shebna," too (사22:15), was scribe at this time (사36:3) [Maurer]. The language of 사22:12-14, as to the infidelity and consequent utter ruin of the Jews, seems rather to foreshadow the destruction by Nebuchadnezzar in Zedekiah's reign, and cannot be restricted to Hezekiah's time [Lowth].
1. of … valley of vision—rather, "respecting the valley of visions"; namely, Jerusalem, the seat of divine revelations and visions, "the nursery of prophets" [Jerome], (사2:3; 29:1; 겔23:4, Margin;Lu 13:33). It lay in a "valley" surrounded by hills higher than Zion and Moriah (시125:2; 렘21:13).
thee—the people of Jerusalem personified.
housetops—Panic-struck, they went up on the flat balustraded roofs to look forth and see whether the enemy was near, and partly to defend themselves from the roofs (유9:51, &c.).
【사22:1 CWC】[JUDGMENT ON THE GENTILE NATIONS]
This is a long lesson to read, but the study put upon it need not be proportioned to its length. There is a sameness in the chapters, and their contents are not unlike what we reviewed in the preceding lesson. Note the names of the nations and their contiguity to God's chosen people. They have come in contact with their history again and again, for which reason they are singled out for special mention. It will be well here to review what was said about these Gentile nations in the "Introduction to the Prophetic Scriptures." Seven nations are named, a perfect number, indicating Gentilism as a whole, construed as the enemy of Israel. In their order we have Babylon (cc. 13-14); Moab (cc. 15-16); Syria (17); Ethiopia (18); Egypt (19, 20); Medo-Persia (21, 22); Tyre {21).
Then follows a picture of judgment in which all the nations seem to be included; but following the judgments on the Gentile nations, Judah is seen redeemed from her iniquity, delivered from her tribulations, and restored to her land (cc. 25-27). This whole section of the book, therefore, is on an enlarged scale, that which has been set before us several times.
For the purpose of the present study, therefore, and as a matter of convenience, these discourses might be grouped as one -- climaxing, as in the other instances, in the ultimate triumph of the chosen people.
This idea, however, involves one of two things: Either these nations typify Gentile dominion in the earth at the end of this age, or else they themselves will be revived as nations with reference to the judgments of that day.
The evidence for their revival, however, is not apparent except in one case, that of Babylon (cc. 13, 14). The chapters referring to the overthrow of Babylon by the Medes and Persians, seem not to have been fulfilled in that event, except in part; from which the conclusion is gathered that a later and completer fulfillment is in store. There are corresponding passages in other prophets indicating this, and the book of Revelation (c. 18) seems almost to require it.
There are at least nine features of prophecy in these chapters not fulfilled in the earlier overthrow of Babylon referred to: The whole land was not then destroyed (13:5); the Day of the Lord did not then come (v. 6); the physical phenomena were not then seen (v. 10); the city itself was not then destroyed as Sodom, for the Persian victory was without blood, and the scepter passed gently into their hands. Moreover, the land still yields a princely income to its Turkish rulers, and a city and a village exist on the site of Babylon (vv. 19-22); the Lord did not then visit Jacob with rest, nor has He done so as yet (14:1-3); the king of Babylon therein minutely described, has not yet arisen, and seems to point to a greater and more august being than the world has ever seen (4:22); the Assyrian was not then trodden down in the land of Judah, nor was the yoke then removed from her (v. 25); finally, the divine purpose on the whole earth was not then fulfilled (v. 26).
【사22:1 MHCC】 The siege and taking of Jerusalem. (사22:1-7) The wicked conduct of its inhabitants. (사22:8-14) The displacing of Shebna, and the promotion of Eliakim, applied to the Messiah. (사22:15-25)
사22:1-7 Why is Jerusalem in such terror? Her slain men are not slain with the sword, but with famine; or, slain with fear, disheartened. Their rulers fled, but were overtaken. The servants of God, who foresee and warn sinners of coming miseries, are affected by the prospect. But all the horrors of a city taken by storm, faintly shadow forth the terrors of the day of wrath.
사22:8-14 The weakness of Judah now appeared more than ever. Now also they discovered their carnal confidence and their carnal security. They looked to the fortifications. They made sure of water for the city. But they were regardless of God in all these preparations. They did not care for his glory in what they did. They did not depend upon him for a blessing on their endeavours. For every creature is to us what God makes it to be; and we must bless him for it, and use it for him. There was great contempt of God's wrath and justice, in contending with them. God's design was to humble them, and bring them to repentance. They walked contrary to this. Actual disbelief of another life after this, is at the bottom of the carnal security and brutish sensuality, which are the sin, the shame, and ruin of so great a part of mankind. God was displeased at this. It is a sin against the remedy, and it is not likely they should ever repent of it. Whether this unbelief works by presumption or despair, it produces the same contempt of God, and is a token that a man will perish wilfully.
사22:15-25 This message to Shebna is a reproof of his pride, vanity, and security; what vanity is all earthly grandeur, which death will so soon end! What will it avail, whether we are laid in a magnificent tomb, or covered with the green sod? Those who, when in power, turn and toss others, will be justly turned and tossed themselves. Eliakim should be put into Shebna's place. Those called to places of trust and power, should seek to God for grace to enable them to do their duty. Eliakim's advancement is described. Our Lord Jesus describes his own power as Mediator, 계3:7, that he has the key of David. His power in the kingdom of heaven, and in ordering all the affairs of that kingdom, is absolute. Rulers should be fathers to those under their government; and the honour men bring unto their families, by their piety and usefulness, is more to be valued than what they derive from them by their names and titles. The glory of this world gives a man no real worth or excellence; it is but hung upon him, and it will soon drop from him. Eliakim was compared to a nail in a sure place; all his family are said to depend upon him. In eastern houses, rows of large spikes were built up in the walls. Upon these the moveables and utensils were hung. Our Lord Jesus is as a nail in a sure place. That soul cannot perish, nor that concern fall to the ground, which is by faith hung upon Christ. He will set before the believer an open door, which no man can shut, and bring both body and soul to eternal glory. But those who neglect so great salvation will find, that when he shutteth none can open, whether it be shutting out from heaven, or shutting up in hell for ever.
【사22:2 JFB】2. art—rather, "wert"; for it could not now be said to be "a joyous city" (사32:13). The cause of their joy (사22:13) may have been because Sennacherib had accepted Hezekiah's offer to renew the payment of tribute, and they were glad to have peace on any terms, however humiliating (왕하18:14-16), or on account of the alliance with Egypt. If the reference be to Zedekiah's time, the joy and feasting are not inapplicable, for this recklessness was a general characteristic of the unbelieving Jews (사56:12).
not slain with the sword—but with the famine and pestilence about to be caused by the coming siege (애4:9). Maurer refers this to the plague by which he thinks Sennacherib's army was destroyed, and Hezekiah was made sick (사37:36; 38:1). But there is no authority for supposing that the Jews in the city suffered such extremities of plague at this time, when God destroyed their foes. Barnes refers it to those slain in flight, not in open honorable "battle"; 사22:3 favors this.
【사22:3 JFB】3. rulers—rather, "generals" (수10:24; 유11:6, 11).
bound—rather, "are taken."
by the archers—literally, "by the bow"; so 사21:17. Bowmen were the light troops, whose province it was to skirmish in front and (왕하6:22) pursue fugitives (왕하25:5); this verse applies better to the attack of Nebuchadnezzar than that of Sennacherib.
all … in thee—all found in the city (사13:15), not merely the "rulers" or generals.
fled from far—those who had fled from distant parts to Jerusalem as a place of safety; rather, fled afar.
【사22:4 JFB】4. Look … from me—Deep grief seeks to be alone; while others feast joyously, Isaiah mourns in prospect of the disaster coming on Jerusalem (미1:8, 9).
daughter, &c.—(see on 사1:8; 애2:11).
【사22:5 JFB】5. trouble … by the Lord—that is, sent by or from the Lord (see on 사19:15; Lu 21:22-24).
valley of vision—(See on 사22:1). Some think a valley near Ophel is meant as about to be the scene of devastation (compare see on 사32:13,14).
breaking … walls—that is, "a day of breaking the walls" of the city.
crying to the mountains—the mournful cry of the townsmen "reaches" to (Maurer translates, towards) the mountains, and is echoed back by them. Josephus describes in the very same language the scene at the assault of Jerusalem under Titus. To this the prophecy, probably, refers ultimately. If, as some think, the "cry" is that of those escaping to the mountains, compare 마13:14; 24:16, with this.
【사22:6 JFB】6. Elam—the country stretching east from the Lower Tigris, answering to what was afterwards called Persia (see on 사21:2). Later, Elam was a province of Persia (스4:9). In Sennacherib's time, Elam was subject to Assyria (왕하18:11), and so furnished a contingent to its invading armies. Famed for the bow (사13:18; 렘49:35), in which the Ethiopians alone excelled them.
with chariots of men and horsemen—that is, they used the bow both in chariots and on horseback. "Chariots of men," that is, chariots in which men are borne, war chariots (compare see on 사21:7; 사21:9).
Kir—another people subject to Assyria (왕하16:9); the region about the river Kur, between the Caspian and Black Seas.
uncovered—took off for the battle the leather covering of the shield, intended to protect the embossed figures on it from dust or injury during the march. "The quiver" and "the shield" express two classes—light and heavy armed troops.
【사22:7 JFB】7. valleys—east, north, and south of Jerusalem: Hinnom on the south side was the richest valley.
in array at the gate—Rab-shakeh stood at the upper pool close to the city (사36:11-13).
【사22:8 JFB】8. he discovered the covering—rather, "the veil of Judah shall be taken off" [Horsley]: figuratively for, exposing to shame as a captive (사47:3; 나3:5). Sennacherib dismantled all "the defensed cities of Judah" (사36:1).
thou didst look—rather, "thou shalt look."
house of … forest—The house of armory built of cedar from the forest of Lebanon by Solomon, on a slope of Zion called Ophel (왕상7:2; 10:17; 느3:19). Isaiah says (사22:8-13) his countrymen will look to their own strength to defend themselves, while others of them will drown their sorrows as to their country in feasting, but none will look to Jehovah.
【사22:9 JFB】9. Ye have seen—rather, "Ye shall see."
city of David—the upper city, on Zion, the south side of Jerusalem (삼하5:7, 9; 왕상8:1); surrounded by a wall of its own; but even in it there shall be "breaches." Hezekiah's preparations for defense accord with this (대하32:5).
ye gathered—rather, "ye shall gather."
lower pool—(See on 사22:11). Ye shall bring together into the city by subterranean passages cut in the rock of Zion, the fountain from which the lower pool (only mentioned here) is supplied. See on 사7:3; 왕하20:20; 대하32:3-5, represent Hezekiah as having stopped the fountains to prevent the Assyrians getting water. But this is consistent with the passage here. The superfluous waters of the lower pool usually flowed into Hinnom valley, and so through that of Jehoshaphat to the brook Kedron. Hezekiah built a wall round it, stopped the outflowing of its waters to debar the foe from the use of them, and turned them into the city.
【사22:10 JFB】10. numbered—rather, "ye shall number," namely, in order to see which of them may be pulled down with the least loss to the city, and with most advantage for the repair of the walls and rearing of towers (대하32:5).
have ye broken down—rather, "ye shall break down."
【사22:11 JFB】11. Ye made … a ditch—rather, "Ye shall make a reservoir" for receiving the water. Hezekiah surrounded Siloah, from which the old (or king's, or upper) pool took its rise, with a wall joined to the wall of Zion on both sides; between these two walls he made a new pool, into which he directed the waters of the former, thus cutting off the foe from his supply of water also. The opening from which the upper pool received its water was nearer Zion than the other from which the lower pool took its rise, so that the water which flowed from the former could easily be shut in by a wall, whereas that which flowed from the latter could only be brought in by subterranean conduits (compare see on 사22:9; 사7:3; 왕하20:20; 대하32:3-5, 30; Ecclesiasticus 48:17). Both were southwest of Jerusalem.
have not looked … neither had respect—answering by contrast to "Thou didst look to the armor, ye have seen ('had respect', or 'regard to') the breaches" (사22:8, 9).
maker thereof—God, by whose command and aid these defenses were made, and who gave this fountain "long ago." G. V. Smith translates, "Him who doeth it," that is, has brought this danger on you—"Him who hath prepared it from afar," that is, planned it even from a distant time.
【사22:12 JFB】12. did the Lord God call—Usually the priests gave the summons to national mourning (Joe 1:14); now Jehovah Himself shall give it; the "call" shall consist in the presence of a terrible foe. Translate, "shall call."
baldness—emblem of grief (욥1:20; 미1:16).
【사22:13 JFB】13. Notwithstanding Jehovah's "call to mourning" (사22:12), many shall make the desperate state of affairs a reason for reckless revelry (사5:11, 12, 14; 렘18:12; 고전15:32).
【사22:15 JFB】사22:15-25. Prophecy That Shebna Should Be Deposed from Being Prefect of the Palace, and Eliakim Promoted to the Office.
In 사36:3, 22; 37:2, we find Shebna "a scribe," and no longer prefect of the palace ("over the household"), and Eliakim in that office, as is here foretold. Shebna is singled out as the subject of prophecy (the only instance of an individual being so in Isaiah), as being one of the irreligious faction that set at naught the prophet's warnings (사28:1-33:24); perhaps it was he who advised the temporary ignominious submission of Hezekiah to Sennacherib.
15. Go, get thee unto—rather, "Go in to" (that is, into the house to).
treasurer—"him who dwells in the tabernacle" [Jerome]; namely, in a room of the temple set apart for the treasurer. Rather, "the king's friend," or "principal officer of the court" (왕상4:5; 18:3; 대상27:33, "the king's counsellor") [Maurer]. "This" is prefixed contemptuously (출32:1).
unto Shebna—The Hebrew for "unto" indicates an accosting of Shebna with an unwelcome message.
【사22:16 JFB】16. What … whom—The prophet accosts Shebna at the very place where he was building a grand sepulcher for himself and his family (compare 사14:18; 창23:1-20; 49:29; 50:13). "What (business) hast thou here, and whom hast thou (of thy family, who is likely to be buried) here, that thou buildest," &c., seeing that thou art soon to be deposed from office and carried into captivity? [Maurer].
on high—Sepulchres were made in the highest rocks (대하32:33, Margin).
habitation for himself—compare "his own house" (사14:18).
【사22:17 JFB】17. carry … away with … captivity—rather, "will cast thee away with a mighty throw" [Maurer]. "Mighty," literally, "of a man" (so 욥38:3).
surely cover—namely, with shame, where thou art rearing a monument to perpetuate thy fame [Vitringa]. "Rolling will roll thee," that is, will continually roll thee on, as a ball to be tossed away [Maurer]. Compare 사22:18.
【사22:18 JFB】18. violently turn and toss—literally, "whirling He will whirl thee," that is, He will, without intermission, whirl thee [Maurer]. "He will whirl thee round and round, and (then) cast thee away," as a stone in a sling is first whirled round repeatedly, before the string is let go [Lowth].
large country—perhaps Assyria.
chariots … shall be the shame of thy lord's house—rather, "thy splendid chariots shall be there, O thou disgrace of thy lord's house" [Noyes]; "chariots of thy glory" mean "thy magnificent chariots." It is not meant that he would have these in a distant land, as he had in Jerusalem, but that he would be borne thither in ignominy instead of in his magnificent chariots. The Jews say that he was tied to the tails of horses by the enemy, to whom he had designed to betray Jerusalem, as they thought he was mocking them; and so he died.
【사22:19 JFB】19. state—office.
he—God. A similar change of persons occurs in 사34:16.
【사22:20 JFB】20. son of Hilkiah—supposed by Kimchi to be the same as Azariah, son of Hilkiah, who perhaps had two names, and who was "over the household" in Hezekiah's time (대상6:13).
【사22:21 JFB】21. thy robe—of office.
girdle—in which the purse was carried, and to it was attached the sword; often adorned with gold and jewels.
father—that is, a counsellor and friend.
【사22:22 JFB】22. key—emblem of his office over the house; to "open" or "shut"; access rested with him.
upon … shoulder—So keys are carried sometimes in the East, hanging from the kerchief on the shoulder. But the phrase is rather figurative for sustaining the government on one's shoulders. Eliakim, as his name implies, is here plainly a type of the God-man Christ, the son of "David," of whom Isaiah (사9:6) uses the same language as the former clause of this verse. In 계3:7, the same language as the latter clause is found (compare 욥12:14).
【사22:23 JFB】23. nail … sure place—Large nails or pegs stood in ancient houses on which were suspended the ornaments of the family. The sense is: all that is valuable to the nation shall rest securely on him. In 스9:8 "nail" is used of the large spike driven into the ground to fasten the cords of the tent to.
throne—resting-place to his family, as applied to Eliakim; but "throne," in the strict sense, as applied to Messiah, the antitype (Lu 1:32, 33).
【사22:24 JFB】24. Same image as in 사22:23. It was customary to "hang" the valuables of a house on nails (왕상10:16, 17, 21; 아4:4).
offspring and the issue—rather, "the offshoots of the family, high and low" [Vitringa]. Eliakim would reflect honor even on the latter.
vessels of cups—of small capacity: answering to the low and humble offshoots.
vessels of flagons—larger vessels: answering to the high offshoots.
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