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■ 욥기 10장
1. 내 영혼이 살기에 곤비하니 내 원통함을 발설하고 내 마음의 괴로운 대로 말하리라
My soul is weary of my life ; I will leave my complaint upon myself; I will speak in the bitterness of my soul .
2. 내가 하나님께 아뢰오리니 나를 정죄하지 마옵시고 무슨 연고로 나로 더불어 쟁변하시는지 나로 알게 하옵소서
I will say unto God , Do not condemn me; shew me wherefore thou contendest with me.
3. 주께서 주의 손으로 지으신 것을 학대하시며 멸시하시고 악인의 꾀에 빛을 비취시기를 선히 여기시나이까
Is it good unto thee that thou shouldest oppress , that thou shouldest despise the work of thine hands , and shine upon the counsel of the wicked ?
4. 주의 눈이 육신의 눈이니이까 주께서 사람의 보는 것처럼 보시리이까
Hast thou eyes of flesh ? or seest thou as man seeth ?
5. 주의 날이 어찌 인생의 날과 같으며 주의 해가 어찌 인생의 날과 같기로
Are thy days as the days of man ? are thy years as man’s days ,
6. 나의 허물을 찾으시며 나의 죄를 사실하시나이까
That thou enquirest after mine iniquity , and searchest after my sin ?
7. 주께서는 내가 악하지 않은 줄을 아시나이다 주의 손에서 나를 벗어나게 할 자도 없나이다
Thou knowest that I am not wicked ; and there is none that can deliver out of thine hand .
8. 주의 손으로 나를 만드사 백체를 이루셨거늘 이제 나를 멸하시나이다
Thine hands have made me and fashioned me together round about ; yet thou dost destroy me.
9. 기억하옵소서 주께서 내 몸 지으시기를 흙을 뭉치듯 하셨거늘 다시 나를 티끌로 돌려 보내려 하시나이까
Remember , I beseech thee, that thou hast made me as the clay ; and wilt thou bring me into dust again ?
10. 주께서 나를 젖과 같이 쏟으셨으며 엉긴 것처럼 엉기게 하지 아니하셨나이까
Hast thou not poured me out as milk , and curdled me like cheese ?
11. 가죽과 살로 내게 입히시며 뼈와 힘줄로 나를 뭉치시고
Thou hast clothed me with skin and flesh , and hast fenced me with bones and sinews .
12. 생명과 은혜를 내게 주시고 권고하심으로 내 영을 지키셨나이다
Thou hast granted me life and favour , and thy visitation hath preserved my spirit .
13. 그러한데 주께서 이것들을 마음에 품으셨나이다 이 뜻이 주께 있은 줄을 내가 아나이다
And these things hast thou hid in thine heart : I know that this is with thee.
14. 내가 범죄하면 주께서 나를 죄인으로 인정하시고 내 죄악을 사유치 아니하시나이다
If I sin , then thou markest me, and thou wilt not acquit me from mine iniquity .
15. 내가 악하면 화가 있을 것이오며 내가 의로울지라도 머리를 들지 못하올 것은 내 속에 부끄러움이 가득하고 내 환난을 묵도함이니이다
If I be wicked , woe unto me; and if I be righteous , yet will I not lift up my head . I am full of confusion ; therefore see thou mine affliction ;
16. 내가 머리를 높이 들면 주께서 사자처럼 나를 사랑하시며 내게 주의 기이한 능력을 다시 나타내시나이다
For it increaseth . Thou huntest me as a fierce lion : and again thou shewest thyself marvellous upon me.
17. 주께서 자주자주 증거하는 자를 갈마들여 나를 치시며 나를 향하여 진노를 더하시니 군대가 갈마들어 치는 것 같으니이다
Thou renewest thy witnesses against me, and increasest thine indignation upon me ; changes and war are against me.
18. 주께서 나를 태에서 나오게 하셨음은 어찜이니이까 그렇지 아니하였더면, 내가 기운이 끊어져 아무 눈에도 보이지 아니하였을 것이라
Wherefore then hast thou brought me forth out of the womb ? Oh that I had given up the ghost , and no eye had seen me!
19. 있어도 없던 것 같이 되어서 태에서 바로 무덤으로 옮겼으리이다
I should have been as though I had not been; I should have been carried from the womb to the grave .
20. 내 날은 적지 아니하니이까 그런즉 그치시고 나를 버려두사 저으기 평안하게 하옵시되
Are not my days few ? cease then, and let me alone , that I may take comfort a little ,
21. 내가 돌아오지 못할 땅 곧 어둡고 죽음의 그늘진 땅으로 가기 전에 그리하옵소서
Before I go whence I shall not return , even to the land of darkness and the shadow of death ;
22. 이 땅은 어두워서 흑암 같고 죽음의 그늘이 져서 아무 구별이 없고 광명도 흑암 같으니이다
A land of darkness , as darkness itself; and of the shadow of death , without any order , and where the light is as darkness .
■ 주석 보기
【욥10:1 JFB】욥10:1-22. Job's Reply to Bildad Continued.
1. leave my complaint upon myself—rather, "I will give loose to my complaint" (욥7:11).
【욥10:1 CWC】[FIRST SERIES OF THE DEBATE]
The first series of the debate may be outlined as follows:*
(1) With Eliphaz, 4-7.
(a) Speech of Eliphaz, 4, 5.
(b) Reply of Job, 6, 7.
(2) With Bildad, 8-10.
(a) Speech of Bildad, 8.
(b) Reply of Job, 9, 10.
(3) With Zophar, 11-14.
(a) Speech of Zophar, 11.
(b) Reply of Job, 12-14.
It is thought the debate may have occupied several days, by which supposition some of the difficulties of the book are removed. In the first place, this leads to the opinion that the addresses were not impromptu, but that each speaker had time for the composition of his finished utterances in reply to the one who went before him.
In the second place, it throws light on the authorship of the book, because all the author had to do was to prepare the introductory and concluding historical statements, and then collect and arrange the speeches that had been actually made. These speeches would be preserved in the memory, and the work of the editor would be rather that of a compiler than an original author, although he may have been as inspired for the one work as for the other.
The debate is occasioned by the complaints of Job recorded in chapter 3, and up to which time his friends had been silent.
Eliphaz and Job.
Eliphaz commences with delicacy and candor, showing the inconsistency of a good man's repining under discipline, and advances the position that the truly righteous are never overthrown, while the wicked are always dealt with according to their sins. He establishes his position by a vision, and while he does not apply all he has said to Job, he yet leaves no doubt that it was intended for him, advising him to turn to God that he may find happiness and come to an honored old age.
Job replies, justifying himself for complaining. He wishes he might die. His friends have disappointed him. They are a deceitful brook, but if they would use reasonable arguments he would listen to them. He describes his sufferings as one pursued of God, exhibiting much impatience.
Bildad and Job.
Bildad, who is provokingly severe, replies in chapter 8. Job is wicked and his children have been cut off for their wickedness. He exhorts him to repent and enforces his exhortations by the opinions of other men.
Job's reply covers chapters 9 and 10, and being calm at first he acknowledges God's supremacy and admits his own imperfection. The arguments of his friends, however, cannot be defended. He refers to his sorrows again and complains that God treats him as if he were a guilty man. His excitement grows until he again expresses the desire for death.
Zophar and Job.
Zophar, like Bildad, is somewhat violent. In his eyes Job has no sense, whom he rebukes for seeking to maintain innocence before God. Zophar's language is magnificent when he treats of the supremacy of God, but like the previous speakers, he exhorts Job to acknowledge his sins that he may find prosperity and peace.
The debate is closed by Job, who groups his opponents and answers them as a whole. He is sarcastic. He follows their example in quoting a number of proverbial sayings. He attacks their motives. Their arguments were unsound. They were mocking God by defending His government in such a way as they had done. They had cause for fear and trembling in consequence of this. He wishes that he might present his case directly before God rather than the tribunal of man. He would ask of God only two things, that He would withdraw His hand from him and not overawe him by His great power. His calamities are overwhelming, and he concludes with a pathetic description of the frailty and uncertainty of human life.
Note to Teachers.
To those using these lessons in classes, the author recommends that they employ each reference to any of the speeches as a basis for a question or questions on the text of the chapter as follows:
1. How does Eliphaz show delicacy of speech ? How does he allude to the inconsistency of repining under discipline in the case of a good man? In which verses does he advance the position that the righteous are never overthrown? In which does he teach the opposite to this concerning the wicked? Can you give the details of his vision? Name the verses in chapter 5 in which he exhorts Job to turn to God. Name the verses in which he encourages him to do this.
2. How does Job express his desire for death in chapter 6? In what language does he express his feelings towards his friends? How is his impatience with God illustrated?
3. Give some illustrations of Bildad's severity. In what verses of chapter 8 does be draw comparisons from earlier authorities?
4. Give some illustrations of God's supremacy in chapter 9.
5. Give some illustrations of Job's sense of imperfection. Give some illustrations of his increased excitement towards the close of chapter 10.
6. Why should Zophar be described as violent? Give two or three illustrations of Zophar's magnificent description of God. In what language does he exhort Job to acknowledge his sins?
7. Indicate Job's sarcasm in chapter 12. How does he attack the motives of his opponents and the unsoundness of their arguments? In what language does he warn them? Give the verse in chapter 13 where he appeals directly to God. What language in chapter 14 justifies the last sentence in the text of our lesson?
*For this outline and the following credit is due to Dr. Albert Barnes.
SECOND SERIES OF THE DEBATE
【욥10:1 MHCC】Job, being weary of his life, resolves to complain, but he will not charge God with unrighteousness. Here is a prayer that he might be delivered from the sting of his afflictions, which is sin. When God afflicts us, he contends with us; when he contends with us, there is always a reason; and it is desirable to know the reason, that we may repent of and forsake the sin for which God has a controversy with us. But when, like Job, we speak in the bitterness of our souls, we increase guilt and vexation. Let us harbour no hard thoughts of God; we shall hereafter see there was no cause for them. Job is sure that God does not discover things, nor judge of them, as men do; therefore he thinks it strange that God continues him under affliction, as if he must take time to inquire into his sin.
【욥10:2 JFB】2. show me, &c.—Do not, by virtue of Thy mere sovereignty, treat me as guilty without showing me the reasons.
【욥10:3 JFB】3. Job is unwilling to think God can have pleasure in using His power to "oppress" the weak, and to treat man, the work of His own hands, as of no value (욥10:8; 시138:8).
shine upon—favor with prosperity (시50:2).
【욥10:4 JFB】4-6. Dost Thou see as feebly as man? that is, with the same uncharitable eye, as, for instance, Job's friends? Is Thy time as short? Impossible! Yet one might think, from the rapid succession of Thy strokes, that Thou hadst no time to spare in overwhelming me.
【욥10:7 JFB】7. "Although Thou (the Omniscient) knowest," &c. (connected with 욥10:6), "Thou searchest after my sin."
and … that none that can deliver out of thine hand—Therefore Thou hast no need to deal with me with the rapid violence which man would use (see 욥10:6).
【욥10:8 JFB】8. Made—with pains; implying a work of difficulty and art; applying to God language applicable only to man.
together round about—implying that the human body is a complete unity, the parts of which on all sides will bear the closest scrutiny.
【욥10:8 MHCC】Job seems to argue with God, as if he only formed and preserved him for misery. God made us, not we ourselves. How sad that those bodies should be instruments of unrighteousness, which are capable of being temples of the Holy Ghost! But the soul is the life, the soul is the man, and this is the gift of God. If we plead with ourselves as an inducement to duty, God made me and maintains me, we may plead as an argument for mercy, Thou hast made me, do thou new-make me; I am thine, save me.
【욥10:9 JFB】9. clay—욥10:10 proves that the reference here is, not so much to the perishable nature of the materials, as to their wonderful fashioning by the divine potter.
【욥10:10 JFB】10. In the organization of the body from its rude commencements, the original liquid gradually assumes a more solid consistency, like milk curdling into cheese (시139:15, 16). Science reveals that the chyle circulated by the lacteal vessels is the supply to every organ.
【욥10:11 JFB】11. fenced—or "inlaid" (시139:15); "curiously wrought" [Umbreit]. In the fœtus the skin appears first, then the flesh, then the harder parts.
【욥10:12 JFB】12. visitation—Thy watchful Providence.
spirit—breath.
【욥10:13 JFB】13. is with thee—was Thy purpose. All God's dealings with Job in his creation, preservation, and present afflictions were part of His secret counsel (시139:16; 행15:18; 전3:11).
【욥10:14 JFB】14, 15. Job is perplexed because God "marks" every sin of his with such ceaseless rigor. Whether "wicked" (godless and a hypocrite) or "righteous" (comparatively sincere), God condemns and punishes alike.
【욥10:14 MHCC】Job did not deny that as a sinner he deserved his sufferings; but he thought that justice was executed upon him with peculiar rigour. His gloom, unbelief, and hard thoughts of God, were as much to be ascribed to Satan's inward temptations, and his anguish of soul, under the sense of God's displeasure, as to his outward trials, and remaining depravity. Our Creator, become in Christ our Redeemer also, will not destroy the work of his hands in any humble believer; but will renew him unto holiness, that he may enjoy eternal life. If anguish on earth renders the grave a desirable refuge, what will be their condition who are condemned to the blackness of darkness for ever? Let every sinner seek deliverance from that dreadful state, and every believer be thankful to Jesus, who delivereth from the wrath to come.
【욥10:15 JFB】15. lift up my head—in conscious innocence (시3:3).
see thou—rather, "and seeing I see (I too well see) mine affliction," (which seems to prove me guilty) [Umbreit].
【욥10:16 JFB】16. increaseth—rather, "(if) I lift up (my head) Thou wouldest hunt me," &c. [Umbreit].
and again—as if a lion should not kill his prey at once, but come back and torture it again.
【욥10:17 JFB】17. witnesses—His accumulated trials were like a succession of witnesses brought up in proof of his guilt, to wear out the accused.
changes and war—rather, "(thou settest in array) against me host after host" (literally, "changes and a host," that is, a succession of hosts); namely, his afflictions, and then reproach upon reproach from his friends.
【욥10:20 JFB】20. But, since I was destined from my birth to these ills, at least give me a little breathing time during the few days left me (욥9:34; 13:21; 시39:13).
※ 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.