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■ 욥기 3장
1. 그 후에 욥이 입을 열어 자기의 생일을 저주하니라
After this opened Job his mouth , and cursed his day .
2. 욥이 말을 내어 가로되
And Job spake , and said ,
3. 나의 난 날이 멸망하였었더라면, 남아를 배었다 하던 그 밤도 그러하였었더라면,
Let the day perish wherein I was born , and the night in which it was said , There is a man child conceived .
4. 그 날이 캄캄하였었더라면, 하나님이 위에서 돌아보지 마셨더라면, 빛도 그 날을 비취지 말았었더라면,
Let that day be darkness ; let not God regard it from above , neither let the light shine upon it.
5. 유암과 사망의 그늘이 그 날을 자기 것이라 주장하였었더라면, 구름이 그 위에 덮였었더라면, 낮을 캄캄하게 하는 것이 그 날을 두렵게 하였었더라면,
Let darkness and the shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it.
6. 그 밤이 심한 어두움에 잡혔었더라면, 해의 날 수 가운데 기쁨이 되지 말았었더라면, 달의 수에 들지 말았었더라면,
As for that night , let darkness seize upon it; let it not be joined unto the days of the year , let it not come into the number of the months .
7. 그 밤이 적막하였었더라면, 그 가운데서 즐거운 소리가 일어나지 말았었더라면,
Lo, let that night be solitary , let no joyful voice come therein.
8. 날을 저주하는 자 곧 큰 악어를 격동시키기에 익숙한 자가 그 밤을 저주하였었더라면,
Let them curse it that curse the day , who are ready to raise up their mourning .
9. 그 밤에 새벽별들이 어두웠었더라면, 그 밤이 광명을 바랄지라도 얻지 못하며 동틈을 보지 못하였었더라면 좋았을 것을,
Let the stars of the twilight thereof be dark ; let it look for light , but have none; neither let it see the dawning of the day :
10. 이는 내 모태의 문을 닫지 아니하였고 내 눈으로 환난을 보지 않도록 하지 아니하였음이로구나
Because it shut not up the doors of my mother’s womb , nor hid sorrow from mine eyes .
11. 어찌하여 내가 태에서 죽어 나오지 아니하였었던가 어찌하여 내 어미가 낳을 때에 내가 숨지지 아니하였던가
Why died I not from the womb ? why did I not give up the ghost when I came out of the belly ?
12. 어찌하여 무릎이 나를 받았던가 어찌하여 유방이 나로 빨게 하였던가
Why did the knees prevent me? or why the breasts that I should suck ?
13. 그렇지 아니하였던들 이제는 내가 평안히 누워서 자고 쉬었을 것이니
For now should I have lain still and been quiet , I should have slept : then had I been at rest ,
14. 자기를 위하여 거친 터를 수축한 세상 임금들과 의사들과 함께 있었을 것이요
With kings and counsellors of the earth , which built desolate places for themselves;
15. 혹시 금을 가지며 은으로 집에 채운 목백들과 함께 있었을 것이며
Or with princes that had gold , who filled their houses with silver :
16. 또 부지 중에 낙태한 아이 같아서 세상에 있지 않았겠고 빛을 보지 못한 아이들 같았었을 것이라
Or as an hidden untimely birth I had not been; as infants which never saw light .
17. 거기서는 악한 자가 소요를 그치며 거기서는 곤비한 자가 평강을 얻으며
There the wicked cease from troubling ; and there the weary be at rest .
18. 거기서는 갇힌 자가 다 함께 평안히 있어 감독자의 소리를 듣지 아니하며
There the prisoners rest together ; they hear not the voice of the oppressor .
19. 거기서는 작은 자나 큰 자나 일반으로 있고 종이 상전에게서 놓이느니라
The small and great are there; and the servant is free from his master .
20. 어찌하여 곤고한 자에게 빛을 주셨으며 마음이 번뇌한 자에게 생명을 주셨는고
Wherefore is light given to him that is in misery , and life unto the bitter in soul ;
21. 이러한 자는 죽기를 바라도 오지 아니하니 그것을 구하기를 땅을 파고 숨긴 보배를 찾음보다 더하다가
Which long for death , but it cometh not; and dig for it more than for hid treasures ;
22. 무덤을 찾아 얻으면 심히 기뻐하고 즐거워하나니
Which rejoice exceedingly , and are glad , when they can find the grave ?
23. 하나님에게 둘러싸여 길이 아득한 사람에게 어찌하여 빛을 주셨는고
Why is light given to a man whose way is hid , and whom God hath hedged in ?
24. 나는 먹기 전에 탄식이 나며 나의 앓는 소리는 물이 쏟아지는 것 같구나
For my sighing cometh before I eat , and my roarings are poured out like the waters .
25. 나의 두려워하는 그것이 내게 임하고 나의 무서워하는 그것이 내 몸에 미쳤구나
For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me.
26. 평강도 없고 안온도 없고 안식도 없고 고난만 임하였구나
I was not in safety , neither had I rest , neither was I quiet ; yet trouble came .
■ 주석 보기
【욥3:1 JFB】욥3:1-19. Job Curses the Day of His Birth and Wishes for Death.
1. opened his mouth—The Orientals speak seldom, and then sententiously; hence this formula expressing deliberation and gravity (시78:2). He formally began.
cursed his day—the strict Hebrew word for "cursing:" not the same as in 욥1:5. Job cursed his birthday, but not his God.
【욥3:1 CWC】[THEME AND OUTLINE OF THE BOOK]
The theme of Job seems to be the meaning and object of evil and suffering under the government of a holy, wise and merciful God, and may be outlined thus:
1. The prologue, 1-2 (in prose).
2. The dialogue, 3-31 (in poetry).
3. The words of Elihu, 32-37 (in poetry).
4. The words of the Almighty, 38-41 (in poetry).
5. The response of Job, 42:1-6 (in poetry).
6. The epilogue, 42:7-17 (in prose).
The Key to the Book.
The key to the book is found in the first chapter, which, after an introductory testimony to Job, translates the reader to heavenly scenes (verse 6).
The "sons of God" are angelic beings bringing in their reports to God, the mystery being that Satan is found "also among them." How the prince of darkness is granted access to God is a question these lessons cannot discuss; but we accept the fact and draw certain inferences therefrom.
He is seen here in his scriptural attitude of the accuser of the brethren; and when God taunts him, if one may so say, with the uprightness of Job whom he has been unable to corrupt, he at once charges him with a mercenary spirit, and declares that if God were to take his temporal blessings away from him he would be as bad as the rest.
God accepts the challenge and puts. His servant into the hands of Satan for a period, and for the exercise of a terrible but limited power, that it may be seen if the charge be true.
In other words, it is not Job so much who is on trial as God. It is not a question of Job's loyalty so much as one of God's power. Is the grace of God able to keep one of His servants faithful to Him, though he be stripped of everything which men count dear?
The outcome was victory for God, and discomfiture for Satan, under circumstances calculated to prove a great comfort to God's people in every generation. This thought is suggested by the prologue, and which, kept in mind, lightens up the whole book.
The Discussion.
The dialogue proceeds on the question whether great suffering such as Job's be not an evidence of great sin, Eliphaz, Bildad and Zophar affirming and Job denying. The dispute is carried on in a series of three acts, each containing three arguments of the "friends" and as many defenses by Job, until the last, when Zophar is silenced, and Job apparently triumphs.
Job's defense is based on two grounds, (1) the admitted prosperity of the wicked, chapter 21, and (2) his own personal righteousness, chapters 29 and 31.
It would seem at first that his friends intended to comfort him, but were driven to accusation by the caustic character of his replies, caused no doubt, by his intense suffering. Whether his friends were sincere or insincere at the beginning must be determined by the view taken of chapter four. It can be so read as to suggest either view.
The words of Elihu also suggest a series of three acts, out of which we gather that he rebuked both parties to the debate, the friends for their accusations, which were unwarranted in great measure, and Job for his self-righteousness, equally unwarranted (32:1-3). His philosophy of the sufferings differs from the others in that he believes they were sent for the good of the sufferer, see chapter 33:28-30. The first part of his speech is addressed to Job, chapters 32 and 33; the second to the three friends, chapter 34; and the last to Job, again, chapters 35-37. As he closes a thunder storm is gathering, whose description forms a grand climax to his address, and out of which The Voice of the Almighty is heard.
The discussion thus far had been confined to the mystery of evil, and the balance is now restored by considering the mystery of good which the Almighty reveals. It is notable that He gives no explanation of Job's suffering, renders no decision on the subject in debate, and offers no hint of compensation to His servant for what he has endured.
The pervading idea of His revelation is that of power, absolute sovereignty, as though His design were to overwhelm Job and effect his unconditional surrender. The crisis in Job's life was like that of Moses as he stood in the cleft of the rock (Exod. 33, 34), or Elijah at Horeb (1 Kings 19), or Paul on his way to Damascus (Acts 9), and the result in Job's case is not unlike that in their cases.
Meditation on the book leads to the conclusion that such experiences as those of Job, and they come to every true child of God, may be for discipline and to teach submission so vital to be learned, but also to serve a purpose far exceeding human knowledge, in the superhuman world. Compare 요9:3; 고전4:9; 엡3:10; 벧전1:12. What a dignity such a thought adds to the suffering for righteousness' sake!
Questions.
1. What is the theme of Job?
2. What is its outline?
3. What seems to be the key of the book?
4. How does Elihu's philosophy of suffering differ from that of the others?
5. For what three purposes may such affliction come on any saint of God?
6. Concerning the last purpose named, have you examined the Scripture passages indicated?
LITERARY STYLE OF THE BOOK
We have spoken of Job as in the poetic style, and something should be said about that style as applying not only to Job, but to the other poetical books of the Old Testament like Psalms, Proverbs, Song of Solomon and Lamentations.
While these books are poetical, to English readers neither the sound of the words nor the form in which they are printed in the King James Version, would suggest that idea.
As to the form, the Revised Version is an improvement, though it leaves much to be desired. As to the sound, the rhythm of Hebrew poetry is not found in it but in the recurrence of the thought. "Thought may be rhythmic as well as sound or language, and the full force of Scripture is not grasped by one who does not feel how thoughts can be emphasized by being differently re-stated."
Literary Parallelisms.
The grand peculiarity of Hebrew poetry, however, is the parallelism, a form of composition somewhat artificial, but which consists in the repetition of the main thought, usually with some modification of it.
These parallelisms are of three classes -- the synonymous, the antithetic and the synthetic.
In the synonymous parallelism the second clause is scarcely more than a repetition of the first, although there are many varieties of it so far as the length of the members is concerned. A good illustration of this parallelism is found in 욥6:5 --
Doth the wild ass bray over his grass?
Doth the ox low over his fodder?
The antithetic parallelism is one in which the idea in the second clause is the converse of that in the first, a simple form of which is 잠10:1 --
A wise son rejoiceth his father;
But a foolish son is the heaviness of his mother.
In the synthetic parallelism the poet instead of echoing the former sentiment or placing it in contrast, enforces his thought by accessory ideas and modifications. For example, a general proposition is stated and the sentiment is then dwelt upon in detail. A specimen is found in 욥3:3-5:
O that the day might have perished in which I was born.
And the night which said, "A male child is conceived,"
Let that day be darkness,
Let not God inquire after it from on high
Yea, let not the light shine upon it!
Let darkness and the shadow of death stain it;
Let a cloud dwell upon it,
Let whatever darkens the day terrify it!
【욥3:1 MHCC】For seven days Job's friends sat by him in silence, without offering consolidation: at the same time Satan assaulted his mind to shake his confidence, and to fill him with hard thoughts of God. The permission seems to have extended to this, as well as to torturing the body. Job was an especial type of Christ, whose inward sufferings, both in the garden and on the cross, were the most dreadful; and arose in a great degree from the assaults of Satan in that hour of darkness. These inward trials show the reason of the change that took place in Job's conduct, from entire submission to the will of God, to the impatience which appears here, and in other parts of the book. The believer, who knows that a few drops of this bitter cup are more dreadful than the sharpest outward afflictions, while he is favoured with a sweet sense of the love and presence of God, will not be surprised to find that Job proved a man of like passions with others; but will rejoice that Satan was disappointed, and could not prove him a hypocrite; for though he cursed the day of his birth, he did not curse his God. Job doubtless was afterwards ashamed of these wishes, and we may suppose what must be his judgment of them now he is in everlasting happiness.
【욥3:2 JFB】2. spake—Hebrew, "answered," that is, not to any actual question that preceded, but to the question virtually involved in the case. His outburst is singularly wild and bold (렘20:14). To desire to die so as to be free from sin is a mark of grace; to desire to die so as to escape troubles is a mark of corruption. He was ill-fitted to die who was so unwilling to live. But his trials were greater, and his light less, than ours.
【욥3:3 JFB】3. the night in which—rather "the night which said." The words in italics are not in the Hebrew. Night is personified and poetically made to speak. So in 욥3:7, and in 시19:2. The birth of a male in the East is a matter of joy; often not so of a female.
【욥3:4 JFB】4. let not God regard it—rather, more poetically, "seek it out." "Let not God stoop from His bright throne to raise it up from its dark hiding-place." The curse on the day in 욥3:3, is amplified in 욥3:4, 5; that on the night, in 욥3:6-10.
【욥3:5 JFB】5. Let … the shadow of death—("deepest darkness," 사9:2).
stain it—This is a later sense of the verb [Gesenius]; better the old and more poetic idea, "Let darkness (the ancient night of chaotic gloom) resume its rights over light (창1:2), and claim that day as its own."
a cloud—collectively, a gathered mass of dark clouds.
the blackness of the day terrify it—literally, "the obscurations"; whatever darkens the day [Gesenius]. The verb in Hebrew expresses sudden terrifying. May it be suddenly affrighted at its own darkness. Umbreit explains it as "magical incantations that darken the day," forming the climax to the previous clauses; 욥3:8 speaks of "cursers of the day" similarly. But the former view is simpler. Others refer it to the poisonous simoom wind.
【욥3:6 JFB】6. seize upon it—as its prey, that is, utterly dissolve it.
joined unto the days of the year—rather, by poetic personification, "Let it not rejoice in the circle of days and nights and months, which form the circle of years."
【욥3:7 JFB】7. solitary—rather, "unfruitful." "Would that it had not given birth to me."
【욥3:8 JFB】8. them … curse the day—If "mourning" be the right rendering in the latter clause of this verse, these words refer to the hired mourners of the dead (렘9:17). But the Hebrew for "mourning" elsewhere always denotes an animal, whether it be the crocodile or some huge serpent (사27:1), such as is meant by "leviathan." Therefore, the expression, "cursers of day," refers to magicians, who were believed to be able by charms to make a day one of evil omen. (So Balaam, 민22:5). This accords with Umbreit's view (욥3:7); or to the Ethiopians and Atlantes, who "used to curse the sun at his rising for burning up them and their country" [Herodotus]. Necromancers claimed power to control or rouse wild beasts at will, as do the Indian serpent-charmers of our day (시58:5). Job does not say they had the power they claimed; but, supposing they had, may they curse the day. Schuttens renders it by supplying words as follows:—Let those that are ready for anything, call it (the day) the raiser up of leviathan, that is, of a host of evils.
【욥3:9 JFB】9. dawning of the day—literally, "eyelashes of morning." The Arab poets call the sun the eye of day. His early rays, therefore, breaking forth before sunrise, are the opening eyelids or eyelashes of morning.
【욥3:11 MHCC】Job complained of those present at his birth, for their tender attention to him. No creature comes into the world so helpless as man. God's power and providence upheld our frail lives, and his pity and patience spared our forfeited lives. Natural affection is put into parents' hearts by God. To desire to die that we may be with Christ, that we may be free from sin, is the effect and evidence of grace; but to desire to die, only that we may be delivered from the troubles of this life, savours of corruption. It is our wisdom and duty to make the best of that which is, be it living or dying; and so to live to the Lord, and die to the Lord, as in both to be his, 롬14:8. Observe how Job describes the repose of the grave; There the wicked cease from troubling. When persecutors die, they can no longer persecute. There the weary are at rest: in the grave they rest from all their labours. And a rest from sin, temptation, conflict, sorrows, and labours, remains in the presence and enjoyment of God. There believers rest in Jesus, nay, as far as we trust in the Lord Jesus and obey him, we here find rest to our souls, though in the world we have tribulation.
【욥3:12 JFB】12. Why did the knees prevent me?—Old English for "anticipate my wants." The reference is to the solemn recognition of a new-born child by the father, who used to place it on his knees as his own, whom he was bound to rear (창30:3; 50:23; 사66:12).
【욥3:13 JFB】13. lain … quiet … slept—a gradation. I should not only have lain, but been quiet, and not only been quiet, but slept. Death in Scripture is called "sleep" (시13:3); especially in the New Testament, where the resurrection-awakening is more clearly set forth (고전15:51; 살전4:14; 5:10).
【욥3:14 JFB】14. With kings … which built desolate places for themselves—who built up for themselves what proved to be (not palaces, but) ruins! The wounded spirit of Job, once a great emir himself, sick of the vain struggles of mortal great men, after grandeur, contemplates the palaces of kings, now desolate heaps of ruins. His regarding the repose of death the most desirable end of the great ones of earth, wearied with heaping up perishable treasures, marks the irony that breaks out from the black clouds of melancholy [Umbreit]. The "for themselves" marks their selfishness. Michaelis explains it weakly of mausoleums, such as are found still, of stupendous proportions, in the ruins of Petra of Idumea.
【욥3:15 JFB】15. filled their houses with silver—Some take this to refer to the treasures which the ancients used to bury with their dead. But see 욥3:26.
【욥3:16 JFB】16. untimely birth—(시58:8); preferable to the life of the restless miser (전6:3-5).
【욥3:17 JFB】17. the wicked—the original meaning, "those ever restless," "full of desires" (사57:20, 21).
the weary—literally, "those whose strength is wearied out" (계14:13).
【욥3:18 JFB】18. There the prisoners rest—from their chains.
【욥3:19 JFB】19. servant—The slave is there manumitted from slavery.
【욥3:20 JFB】욥3:20-26. He Complains of Life because of His Anguish.
20. Wherefore giveth he light—namely, God; often omitted reverentially (욥24:23; 전9:9). Light, that is, life. The joyful light ill suits the mourners. The grave is most in unison with their feelings.
【욥3:20 MHCC】Job was like a man who had lost his way, and had no prospect of escape, or hope of better times. But surely he was in an ill frame for death when so unwilling to live. Let it be our constant care to get ready for another world, and then leave it to God to order our removal thither as he thinks fit. Grace teaches us in the midst of life's greatest comforts, to be willing to die, and in the midst of its greatest crosses, to be willing to live. Job's way was hid; he knew not wherefore God contended with him. The afflicted and tempted Christian knows something of this heaviness; when he has been looking too much at the things that are seen, some chastisement of his heavenly Father will give him a taste of this disgust of life, and a glance at these dark regions of despair. Nor is there any help until God shall restore to him the joys of his salvation. Blessed be God, the earth is full of his goodness, though full of man's wickedness. This life may be made tolerable if we attend to our duty. We look for eternal mercy, if willing to receive Christ as our Saviour.
【욥3:23 JFB】23. whose way is hid—The picture of Job is drawn from a wanderer who has lost his way, and who is hedged in, so as to have no exit of escape (호2:6; 애3:7, 9).
【욥3:24 JFB】24. my sighing cometh before I eat—that is, prevents my eating [Umbreit]; or, conscious that the effort to eat brought on the disease, Job must sigh before eating [Rosenmuller]; or, sighing takes the place of good (시42:3) [Good]. But the first explanation accords best with the text.
my roarings are poured out like the waters—an image from the rushing sound of water streaming.
【욥3:25 JFB】25. the thing which I … feared is come upon me—In the beginning of his trials, when he heard of the loss of one blessing, he feared the loss of another; and when he heard of the loss of that, he feared the loss of a third.
that which I was afraid of is come unto me—namely, the ill opinion of his friends, as though he were a hypocrite on account of his trials.
※ 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.