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■ 시편 88장
1. 고라 자손의 찬송 시 곧 에스라인 헤만의 마스길, 영장으로 마할랏르안놋레 맞춘 노래 여호와 내 구원의 하나님이여 내가 주야로 주의 앞에 부르짖었사오니
A Song or Psalm for the sons of Korah , to the chief Musician upon Mahalath Leannoth , Maschil of Heman the Ezrahite . O Lord God of my salvation , I have cried day and night before thee:
2. 나의 기도로 주의 앞에 달하게 하시며 주의 귀를 나의 부르짖음에 기울이소서
Let my prayer come before thee: incline thine ear unto my cry ;
3. 대저 나의 영혼에 곤란이 가득하며 나의 생명은 음부에 가까웠사오니
For my soul is full of troubles : and my life draweth nigh unto the grave .
4. 나는 무덤에 내려가는 자와 함께 인정되고 힘이 없는 사람과 같으며
I am counted with them that go down into the pit : I am as a man that hath no strength :
5. 사망자 중에 던지운 바 되었으며 살륙을 당하여 무덤에 누운 자 같으니이다 주께서 저희를 다시 기억지 아니하시니 저희는 주의 손에서 끊어진 자니이다
Free among the dead , like the slain that lie in the grave , whom thou rememberest no more: and they are cut off from thy hand .
6. 주께서 나를 깊은 웅덩이 어두운 곳 음침한 데 두셨사오며
Thou hast laid me in the lowest pit , in darkness , in the deeps .
7. 주의 노가 나를 심히 누르시고 주의 모든 파도로 나를 괴롭게 하셨나이다(셀라)
Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves . Selah .
8. 주께서 나의 아는 자로 내게서 멀리 떠나게 하시고 나로 저희에 가증되게 하셨사오니 나는 갇혀서 나갈 수 없게 되었나이다
Thou hast put away mine acquaintance far from me; thou hast made me an abomination unto them: I am shut up , and I cannot come forth .
9. 곤란으로 인하여 내 눈이 쇠하였나이다 여호와여 내가 매일 주께 부르며 주를 향하여 나의 두손을 들었나이다.
Mine eye mourneth by reason of affliction : Lord , I have called daily upon thee, I have stretched out my hands unto thee.
10. 주께서 사망한 자에게 기사를 보이시겠나이까 유혼이 일어나 주를 찬송하리이까(셀라)
Wilt thou shew wonders to the dead ? shall the dead arise and praise thee? Selah .
11. 주의 인자하심을 무덤에서, 주의 성실하심을 멸망 중에서 선포할 수 있으리이까
Shall thy lovingkindness be declared in the grave ? or thy faithfulness in destruction ?
12. 흑암 중에서 주의 기사와, 잊음의 땅에서 주의 의를 알 수 있으리이까
Shall thy wonders be known in the dark ? and thy righteousness in the land of forgetfulness ?
13. 여호와여 오직 주께 내가 부르짖었사오니 아침에 나의 기도가 주의 앞에 달하리이다
But unto thee have I cried , O Lord ; and in the morning shall my prayer prevent thee.
14. 여호와여 어찌하여 나의 영혼을 버리시며 어찌하여 주의 얼굴을 내게 숨기시나이까
Lord , why castest thou off my soul ? why hidest thou thy face from me?
15. 내가 소시부터 곤란을 당하여 죽게 되었사오며 주의 두렵게 하심을 당할 때에 황망하였나이다
I am afflicted and ready to die from my youth up: while I suffer thy terrors I am distracted .
16. 주의 진노가 내게 넘치고 주의 두렵게 하심이 나를 끊었나이다
Thy fierce wrath goeth over me; thy terrors have cut me off .
17. 이런 일이 물 같이 종일 나를 에우며 함께 나를 둘렀나이다
They came round about me daily like water ; they compassed me about together .
18. 주께서 나의 사랑하는 자와 친구를 내게서 멀리 떠나게 하시며 나의 아는 자를 흑암에 두셨나이다
Lover and friend hast thou put far from me, and mine acquaintance into darkness .
■ 주석 보기
【시88:1 JFB】시88:1-18. Upon Mahalath—either an instrument, as a lute, to be used as an accompaniment (Leannoth, "for singing") or, as others think, an enigmatic title (see on 시5:1, 시22:1, and 시45:1, titles), denoting the subject—that is, "sickness or disease, for humbling," the idea of spiritual maladies being often represented by disease (compare 시6:5, 6; 22:14, 15, &c.). On the other terms, see on 시42:1 and 시32:1. Heman and Ethan (see on 시89:1, title) were David's singers (대상6:18, 33; 15:17), of the family of Kohath. If the persons alluded to (왕상4:31; 대상2:6), they were probably adopted into the tribe of Judah. Though called a song, which usually implies joy (시83:1), both the style and matter of the Psalm are very despondent; yet the appeals to God evince faith, and we may suppose that the word "song" might be extended to such compositions.
1, 2. Compare on the terms used, 시22:2; 31:2.
【시88:1 CWC】The first Psalm in this lesson suggests Psalm 74 on which we did not dwell, but both of which depict the desolations of Judah by the Babylonians (cf. 렘52:12-24), On this supposition their date would be that of the captivity, and their author a later Asaph than the Asaph mentioned in David's time.
Psalm 80.
Has captivity features also, and some would say it relates to the ten tribes, as the preceding Psalm does to Judah, The next several Psalms are much alike in this respect and may easily be interpreted from that point of view.
Psalm 86.
Attributed to David, constitutes a break in the series, and is a prayer which we pause to analyze. Observe the touching picture in verse 1, a child with his arms round his father's neck. Observe the five requests for: preservation, joy, instruction, strength and encouragement, in verses 2, 4, 11, 16 and 17 respectively. Observe the grounds from the human side on which an answer is expected, his need, importunity (margin), trust, relationship to God (margin), verses 1, 3, 4 and 2. From the divine side he expected it because of God's goodness, greatness and grace, verses, 5, 10, 13.
Of the authors of Psalms 88 and 89 we know nothing save that their names are among David's singers (대상6:18,33; 15:17). There is little to show the occasion when they were written, but the last-named has been assigned to Absalom's rebellion. From that point of view it may be a contrast between the promised prosperity of David's throne (2 Sam. 7), and what now threatens its downfall; but in any event it is full of helpfulness in spiritual application.
Psalms 90 and 91 (especially the latter).
Rank with 37, 51 and 103 in popular favor, being quoted almost as frequently. The first is a contrast between man's frailty and God's eternity, and the second, an outburst, of confidence in the presence of physical peril. Many a foreign missionary has found this last "a very present help in time of trouble"! The two Psalms are also capable of a dispensational application, the first referring to Israel's day of sorrow and repentance, and the second to her deliverance and protection from the tribulation to come. Satan's use of 91:11, 12, in the temptation of our Lord, will not be forgotten (마4:6).
Psalms 93-100.
Were applied by the Jews to the times of the Messiah, who had in mind His first advent only; but we in the light of subsequent events see their application to His second advent. In Psalm 93 He is entering on His reign; in 94 He is appealed to for judgment on the evil-doers; in 95 Israel is exhorted to praise Him, and warned against unbelief. The substance of the next four is found in 1 Chronicles 16, which was used by David's direction at the dedication of the tabernacle on Mt. Zion, which typified the dispensation of the Messiah.
A break appears at Psalm 101, where David is once more named, and is making a vow of consecration corresponding to Psalm 15. In Psalm 102 he is pouring out a deep complaint, prophetic of Israel's hour of tribulation and her deliverance therefrom (vv. 13-22). Observe that when the kingdoms of the earth are serving the Lord, men will be declaring His name in Zion and praising Him in Jerusalem. As we have seen earlier, that sacred city will be the centre of things in the millennial age.
Psalms 103-108.
Are all of praise. In the first, David rises from a thankful acknowledgment of personal blessings (vv. 1-5) to a celebration of God's attributes. In the next God is praised for His works of creation and providence. In the next Israel's special reasons for praise are enumerated, the thought being carried forward into the two succeeding Psalms, although the second of the two broadens out again into a celebration of God's mercy to all men in their various emergencies. It is one of the most beautiful of the Psalms and its structure affords another good opportunity to illustrate Hebrew poetry.
【시88:1 MHCC】The first words of the psalmist are the only words of comfort and support in this psalm. Thus greatly may good men be afflicted, and such dismal thoughts may they have about their afflictions, and such dark conclusion may they make about their end, through the power of melancholy and the weakness of faith. He complained most of God's displeasure. Even the children of God's love may sometimes think themselves children of wrath and no outward trouble can be so hard upon them as that. Probably the psalmist described his own case, yet he leads to Christ. Thus are we called to look unto Jesus, wounded and bruised for our iniquities. But the wrath of God poured the greatest bitterness into his cup. This weighed him down into darkness and the deep.
【시88:3 JFB】3. grave—literally, "hell" (시16:10), death in wide sense.
【시88:4 JFB】4. go … pit—of destruction (시28:1).
as a man—literally, "a stout man," whose strength is utterly gone.
【시88:5 JFB】5. Free … dead—Cut off from God's care, as are the slain, who, falling under His wrath, are left, no longer sustained by His hand.
【시88:6 JFB】6. Similar figures for distress in 시63:9; 69:3.
【시88:7 JFB】7. Compare 시38:2, on first, and 시42:7, on last clause.
【시88:8 JFB】8. Both cut off from sympathy and made hateful to friends (시31:11).
【시88:9 JFB】9. Mine eye mourneth—literally, "decays," or fails, denoting exhaustion (시6:7; 31:9).
I … called—(시86:5, 7).
stretched out—for help (시44:20).
【시88:10 JFB】10. shall the dead—the remains of ghosts.
arise—literally, "rise up," that is, as dead persons.
【시88:10 MHCC】Departed souls may declare God's faithfulness, justice, and lovingkindness; but deceased bodies can neither receive God's favours in comfort, nor return them in praise. The psalmist resolved to continue in prayer, and the more so, because deliverance did not come speedily. Though our prayers are not soon answered, yet we must not give over praying. The greater our troubles, the more earnest and serious we should be in prayer. Nothing grieves a child of God so much as losing sight of him; nor is there any thing he so much dreads as God's casting off his soul. If the sun be clouded, that darkens the earth; but if the sun should leave the earth, what a dungeon would it be! Even those designed for God's favours, may for a time suffer his terrors. See how deep those terrors wounded the psalmist. If friends are put far from us by providences, or death, we have reason to look upon it as affliction. Such was the calamitous state of a good man. But the pleas here used were peculiarly suited to Christ. And we are not to think that the holy Jesus suffered for us only at Gethsemane and on Calvary. His whole life was labour and sorrow; he was afflicted as never man was, from his youth up. He was prepared for that death of which he tasted through life. No man could share in the sufferings by which other men were to be redeemed. All forsook him, and fled. Oftentimes, blessed Jesus, do we forsake thee; but do not forsake us, O take not thy Holy Spirit from us.
【시88:11 JFB】11, 12. amplify the foregoing, the whole purport (as 시6:5) being to contrast death and life as seasons for praising God.
【시88:13 JFB】13. prevent—meet—that is, he will diligently come before God for help (시18:41).
【시88:14 JFB】14. On the terms (시27:9; 74:1; 77:7).
【시88:15 JFB】15. from … youth up—all my life.
【시88:16 JFB】16, 17. the extremes of anguish and despair are depicted.
※ 일러두기
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.