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■ 욥기 11장
1. 나아마 사람 소발이 대답하여 가로되
Then answered Zophar the Naamathite , and said ,
2. 말이 많으니 어찌 대답이 없으랴 입이 부푼 사람이 어찌 의롭다 함을 얻겠느냐
Should not the multitude of words be answered ? and should a man full of talk be justified ?
3. 네 자랑하는 말이 어떻게 사람으로 잠잠하게 하겠으며 네가 비웃으면 어찌 너를 부끄럽게 할 사람이 없겠느냐
Should thy lies make men hold their peace ? and when thou mockest , shall no man make thee ashamed ?
4. 네 말이 내 도는 정결하고 나는 주의 목전에 깨끗하다 하는구나
For thou hast said , My doctrine is pure , and I am clean in thine eyes .
5. 하나님은 말씀을 내시며 너를 향하여 입을 여시고
But oh that God would speak , and open his lips against thee;
6. 지혜의 오묘로 네게 보이시기를 원하노니 이는 그의 지식이 광대하심이라 너는 알라 하나님의 벌하심이 네 죄보다 경하니라
And that he would shew thee the secrets of wisdom , that they are double to that which is ! Know therefore that God exacteth of thee less than thine iniquity deserveth.
7. 네가 하나님의 오묘를 어찌 능히 측량하며 전능자를 어찌 능히 온전히 알겠느냐
Canst thou by searching find out God ? canst thou find out the Almighty unto perfection ?
8. 하늘보다 높으시니 네가 어찌 하겠으며 음부보다 깊으시니 네가 어찌 알겠느냐
It is as high as heaven ; what canst thou do ? deeper than hell ; what canst thou know ?
9. 그 도량은 땅보다 크고 바다보다 넓으니라
The measure thereof is longer than the earth , and broader than the sea .
10. 하나님이 두루 다니시며 사람을 잡아 가두시고 개정하시면 누가 능히 막을소냐
If he cut off , and shut up , or gather together , then who can hinder him?
11. 하나님은 허망한 사람을 아시나니 악한 일은 상관치 않으시는 듯하나 다 보시느니라
For he knoweth vain men : he seeth wickedness also; will he not then consider it?
12. 허망한 사람은 지각이 없나니 그 출생함이 들나귀 새끼 같으니라
For vain man would be wise , though man be born like a wild ass’s colt .
13. 만일 네가 마음을 바로 정하고 주를 향하여 손을 들 때에
If thou prepare thine heart , and stretch out thine hands toward him;
14. 네 손에 죄악이 있거든 멀리 버리라 불의로 네 장막에 거하지 못하게 하라
If iniquity be in thine hand , put it far away , and let not wickedness dwell in thy tabernacles .
15. 그리하면 네가 정녕 흠 없는 얼굴을 들게 되고 굳게 서서 두려움이 없으리니
For then shalt thou lift up thy face without spot ; yea, thou shalt be stedfast , and shalt not fear :
16. 곧 네 환난을 잊을 것이라 네가 추억할지라도 물이 흘러감 같을 것이며
Because thou shalt forget thy misery , and remember it as waters that pass away :
17. 네 생명의 날이 대낮보다 밝으리니 어두움이 있다 할지라도 아침과 같이 될 것이요
And thine age shall be clearer than the noonday ; thou shalt shine forth , thou shalt be as the morning .
18. 네가 소망이 있으므로 든든할지며 두루 살펴보고 안전히 쉬리니
And thou shalt be secure , because there is hope ; yea, thou shalt dig about thee, and thou shalt take thy rest in safety .
19. 네가 누워도 두렵게 할 자가 없겠고 많은 사람이 네게 첨을 드리리라
Also thou shalt lie down , and none shall make thee afraid ; yea, many shall make suit unto thee .
20. 그러나 악한 자는 눈이 어두워서 도망할 곳을 찾지 못하리니 그의 소망은 기운이 끊침이리라
But the eyes of the wicked shall fail , and they shall not escape , and their hope shall be as the giving up of the ghost .
■ 주석 보기
【욥11:1 JFB】욥11:1-20. First Speech of Zophar.
【욥11:1 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
【욥11:1 MHCC】Zophar attacked Job with great vehemence. He represented him as a man that loved to hear himself speak, though he could say nothing to the purpose, and as a man that maintained falsehoods. He desired God would show Job that less punishment was exacted than he deserved. We are ready, with much assurance, to call God to act in our quarrels, and to think that if he would but speak, he would take our part. We ought to leave all disputes to the judgment of God, which we are sure is according to truth; but those are not always right who are most forward to appeal to the Divine judgment.
【욥11:2 JFB】2. Zophar assails Job for his empty words, and indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orientals (잠10:8, 19).
【욥11:3 JFB】3. lies—rather, "vain boasting" (사16:6; 렘48:30). The "men" is emphatic; men of sense; in antithesis to "vain boasting."
mockest—upbraidest God by complaints, "shall no man make thee ashamed?"
【욥11:4 JFB】4. doctrine—purposely used of Job's speeches, which sounded like lessons of doctrine (신32:2; 잠4:2).
thine—addressed to God. Job had maintained his sincerity against his friends suspicions, not faultlessness.
【욥11:6 JFB】6. to that which is!—Rather, "they are double to [man's] wisdom" [Michaelis]. So the Hebrew is rendered (잠2:7). God's ways, which you arraign, if you were shown their secret wisdom, would be seen vastly to exceed that of men, including yours (고전1:25).
exacteth—Rather, "God consigns to oblivion in thy favor much of thy guilt."
【욥11:7 JFB】7. Rather, "Penetrate to the perfections of the Almighty" (욥9:10; 시139:6).
【욥11:7 MHCC】Zophar speaks well concerning God and his greatness and glory, concerning man and his vanity and folly. See here what man is; and let him be humbled. God sees this concerning vain man, that he would be wise, would be thought so, though he is born like a wild ass's colt, so unteachable and untameable. Man is a vain creature; empty, so the word is. Yet he is a proud creature, and self-conceited. He would be wise, would be thought so, though he will not submit to the laws of wisdom. He would be wise, he reaches after forbidden wisdom, and, like his first parents, aiming to be wise above what is written, loses the tree of life for the tree of knowledge. Is such a creature as this fit to contend with God?
【욥11:8 JFB】8. It—the "wisdom" of God (욥11:6). The abruptness of the Hebrew is forcible: "The heights of heaven! What canst thou do" (as to attaining to them with thy gaze, 시139:8)?
know—namely, of His perfections.
【욥11:10 JFB】10. cut off—Rather, as in 욥9:11, "pass over," as a storm; namely, rush upon in anger.
shut up—in prison, with a view to trial.
gather together—the parties for judgment: hold a judicial assembly; to pass sentence on the prisoners.
【욥11:11 JFB】11. (시94:11).
consider—so as to punish it. Rather, from the connection, 욥11:6, "He seeth wickedness also, which man does not perceive"; literally, "But no (other, save He) perceiveth it" [Umbreit]. God's "wisdom" (욥11:6), detects sin where Job's human eye cannot reach (욥11:8), so as to see any.
【욥11:12 JFB】12. vain—hollow.
would be—"wants to consider himself wise"; opposed to God's "wisdom" (see on 욥11:11); refuses to see sin, where God sees it (롬1:22).
wild ass's colt—a proverb for untamed wildness (욥39:5, 8; 렘2:24; 창16:12; Hebrew, "a wild-ass man"). Man wishes to appear wisely obedient to his Lord, whereas he is, from his birth, unsubdued in spirit.
【욥11:13 JFB】13. The apodosis to the "If" is at 욥11:15. The preparation of the heart is to be obtained (잠16:1) by stretching out the hands in prayer for it (시10:17; 대상29:18).
【욥11:13 MHCC】Zophar exhorts Job to repentance, and gives him encouragement, yet mixed with hard thoughts of him. He thought that worldly prosperity was always the lot of the righteous, and that Job was to be deemed a hypocrite unless his prosperity was restored. Then shalt thou lift up thy face without spot; that is, thou mayst come boldly to the throne of grace, and not with the terror and amazement expressed in ch. 9:34. If we are looked upon in the face of the Anointed, our faces that were cast down may be lifted up; though polluted, being now washed with the blood of Christ, they may be lifted up without spot. We may draw near in full assurance of faith, when we are sprinkled from an evil conscience, 히10:22.
【욥11:14 JFB】14. Rather, "if thou wilt put far away the iniquity in thine hand" (as Zaccheus did, Lu 19:8). The apodosis or conclusion is at 욥11:15, "then shalt thou," &c.
【욥11:15 JFB】15. Zophar refers to Job's own words (욥10:15), "yet will I not lift up my head," even though righteous. Zophar declares, if Job will follow his advice, he may "lift up his face."
spot—(신32:5).
steadfast—literally, "run fast together," like metals which become firm and hard by fusion. The sinner on the contrary is wavering.
【욥11:16 JFB】16. Just as when the stream runs dry (욥6:17), the danger threatened by its wild waves is forgotten (사65:16) [Umbreit].
【욥11:17 JFB】17. age—days of life.
the noon-day—namely, of thy former prosperity; which, in the poet's image, had gone on increasing, until it reached its height, as the sun rises higher and higher until it reaches the meridian (잠4:18).
shine forth—rather, "though now in darkness, thou shall be as the morning"; or, "thy darkness (if any dark shade should arise on thee, it) shall be as the morning" (only the dullness of morning twilight, not nocturnal darkness) [Umbreit].
【욥11:18 JFB】18. The experience of thy life will teach thee there is hope for man in every trial.
dig—namely, wells; the chief necessity in the East. Better, "though now ashamed (롬5:5, opposed to the previous 'hope'), thou shalt then rest safely" [Gesenius];
【욥11:19 JFB】19. (시4:8; 잠3:24; 사14:30); oriental images of prosperity.
make suit—literally, "stroke thy face," "caress thee" (잠19:6).
※ 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.