티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
| 한글듣기☞ | 영어듣기☞ |
■ 욥기 7장
1. 세상에 있는 인생에게 전쟁이 있지 아니하냐 그 날이 품꾼의 날과 같지 아니하냐
Is there not an appointed time to man upon earth ? are not his days also like the days of an hireling ?
2. 종은 저물기를 심히 기다리고 품꾼은 그 삯을 바라나니
As a servant earnestly desireth the shadow , and as an hireling looketh for the reward of his work :
3. 이와 같이 내가 여러 달째 곤고를 받으니 수고로운 밤이 내게 작정되었구나
So am I made to possess months of vanity , and wearisome nights are appointed to me.
4. 내가 누울 때면 말하기를 언제나 일어날꼬 언제나 밤이 갈꼬 하며 새벽까지 이리 뒤척, 저리 뒤척 하는구나
When I lie down , I say , When shall I arise , and the night be gone ? and I am full of tossings to and fro unto the dawning of the day .
5. 내 살에는 구더기와 흙 조각이 의복처럼 입혔고 내 가죽은 합창되었다가 터지는구나
My flesh is clothed with worms and clods of dust ; my skin is broken , and become loathsome .
6. 나의 날은 베틀의 북보다 빠르니 소망 없이 보내는구나
My days are swifter than a weaver’s shuttle , and are spent without hope .
7. 내 생명이 한 호흡 같음을 생각하옵소서 나의 눈이 다시 복된 것을 보지 못하리이다
O remember that my life is wind : mine eye shall no more see good .
8. 나를 본 자의 눈이 다시는 나를 보지 못할 것이고 주의 눈이 나를 향하실지라도 내가 있지 아니하리이다
The eye of him that hath seen me shall see me no more: thine eyes are upon me, and I am not.
9. 구름이 사라져 없어짐 같이 음부로 내려가는 자는 다시 올라오지 못할 것이오니
As the cloud is consumed and vanisheth away : so he that goeth down to the grave shall come up no more.
10. 그는 다시 자기 집으로 돌아가지 못하겠고 자기 처소도 다시 그를 알지 못하리이다
He shall return no more to his house , neither shall his place know him any more.
11. 그런즉 내가 내 입을 금하지 아니하고 내 마음의 아픔을 인하여 말하며 내 영혼의 괴로움을 인하여 원망하리이다
Therefore I will not refrain my mouth ; I will speak in the anguish of my spirit ; I will complain in the bitterness of my soul .
12. 내가 바다니이까 용이니이까 주께서 어찌하여 나를 지키시나이까
Am I a sea , or a whale , that thou settest a watch over me?
13. 혹시 내가 말하기를 내 자리가 나를 위로하고 내 침상이 내 수심을 풀리라 할 때에
When I say , My bed shall comfort me, my couch shall ease my complaint ;
14. 주께서 꿈으로 나를 놀래시고 이상으로 나를 두렵게 하시나이다
Then thou scarest me with dreams , and terrifiest me through visions :
15. 이러므로 내 마음에 숨이 막히기를 원하오니 뼈보다도 죽는 것이 나으니이다
So that my soul chooseth strangling , and death rather than my life .
16. 내가 생명을 싫어하고 항상 살기를 원치 아니하오니 나를 놓으소서 내 날은 헛것이니이다
I loathe it; I would not live alway : let me alone ; for my days are vanity .
17. 사람이 무엇이관대 주께서 크게 여기사 그에게 마음을 두시고
What is man , that thou shouldest magnify him? and that thou shouldest set thine heart upon him?
18. 아침마다 권징하시며 분초마다 시험하시나이까
And that thou shouldest visit him every morning , and try him every moment ?
19. 주께서 내게서 눈을 돌이키지 아니하시며 나의 침 삼킬 동안도 나를 놓지 아니하시기를 어느 때까지 하시리이까
How long wilt thou not depart from me, nor let me alone till I swallow down my spittle ?
20. 사람을 감찰하시는 자여 내가 범죄하였은들 주께 무슨 해가 되오리이까 어찌하여 나로 과녁을 삼으셔서 스스로 무거운 짐이 되게 하셨나이까
I have sinned ; what shall I do unto thee, O thou preserver of men ? why hast thou set me as a mark against thee, so that I am a burden to myself?
21. 주께서 어찌하여 내 허물을 사하여 주지 아니하시며 내 죄악을 제하여 버리지 아니하시나이까 내가 이제 흙에 누우리니 주께서 나를 부지런히 찾으실지라도 내가 있지 아니하리이다
And why dost thou not pardon my transgression , and take away mine iniquity ? for now shall I sleep in the dust ; and thou shalt seek me in the morning , but I shall not be.
■ 주석 보기
【욥7:1 JFB】욥7:1-21. Job Excuses His Desire for Death.
1. appointed time—better, "a warfare," hard conflict with evil (so in 사40:2; 단10:1). Translate it "appointed time" (욥14:14). Job reverts to the sad picture of man, however great, which he had drawn (욥3:14), and details in this chapter the miseries which his friends will see, if, according to his request (욥6:28), they will look on him. Even the Christian soldier, "warring a good warfare," rejoices when it is completed (딤전1:18; 딤후2:3; 4:7, 8).
【욥7:1 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
【욥7:1 MHCC】Job here excuses what he could not justify, his desire of death. Observe man's present place: he is upon earth. He is yet on earth, not in hell. Is there not a time appointed for his abode here? yes, certainly, and the appointment is made by Him who made us and sent us here. During that, man's life is a warfare, and as day-labourers, who have the work of the day to do in its day, and must make up their account at night. Job had as much reason, he thought, to wish for death, as a poor servant that is tired with his work, has to wish for the shadows of the evening, when he shall go to rest. The sleep of the labouring man is sweet; nor can any rich man take so much satisfaction in his wealth, as the hireling in his day's wages. The comparison is plain; hear his complaint: His days were useless, and had long been so; but when we are not able to work for God, if we sit still quietly for him, we shall be accepted. His nights were restless. Whatever is grievous, it is good to see it appointed for us, and as designed for some holy end. When we have comfortable nights, we must see them also appointed to us, and be thankful for them. His body was noisome. See what vile bodies we have. His life was hastening apace. While we are living, every day, like the shuttle, leaves a thread behind: many weave the spider's web, which will fail, ch. 8:14. But if, while we live, we live unto the Lord, in works of faith and labours of love, we shall have the benefit, for every man shall reap as he sowed, and wear as he wove.
【욥7:2 JFB】2. earnestly desireth—Hebrew, "pants for the [evening] shadow." Easterners measure time by the length of their shadow. If the servant longs for the evening when his wages are paid, why may not Job long for the close of his hard service, when he shall enter on his "reward?" This proves that Job did not, as many maintain, regard the grave as a mere sleep.
【욥7:3 JFB】3.—Months of comfortless misfortune.
I am made to possess—literally, "to be heir to." Irony. "To be heir to," is usually a matter of joy; but here it is the entail of an involuntary and dismal inheritance.
Months—for days, to express its long duration.
Appointed—literally, "they have numbered to me"; marking well the unavoidable doom assigned to him.
【욥7:4 JFB】4. Literally, "When shall be the flight of the night?" [Gesenius]. Umbreit, not so well, "The night is long extended"; literally, "measured out" (so Margin).
【욥7:5 JFB】5. In elephantiasis maggots are bred in the sores (행12:23; 사14:11).
clods of dust—rather, a crust of dried filth and accumulated corruption (욥2:7, 8).
my skin is broken and … loathsome—rather, comes together so as to heal up, and again breaks out with running matter [Gesenius]. More simply the Hebrew is, "My skin rests (for a time) and (again) melts away" (시58:7).
【욥7:6 JFB】6. (사38:12). Every day like the weaver's shuttle leaves a thread behind; and each shall wear, as he weaves. But Job's thought is that his days must swiftly be cut off as a web;
without hope—namely, of a recovery and renewal of life (욥14:19; 대상29:15).
【욥7:7 JFB】7. Address to God.
Wind—a picture of evanescence (시78:39).
shall no more see—rather, "shall no more return to see good." This change from the different wish in 욥3:17, &c., is most true to nature. He is now in a softer mood; a beam from former days of prosperity falling upon memory and the thought of the unseen world, where one is seen no more (욥7:8), drew from him an expression of regret at leaving this world of light (전11:7); so Hezekiah (사38:11). Grace rises above nature (고후5:8).
【욥7:7 MHCC】Plain truths as to the shortness and vanity of man's life, and the certainty of death, do us good, when we think and speak of them with application to ourselves. Dying is done but once, and therefore it had need be well done. An error here is past retrieve. Other clouds arise, but the same cloud never returns: so a new generation of men is raised up, but the former generation vanishes away. Glorified saints shall return no more to the cares and sorrows of their houses; nor condemned sinners to the gaieties and pleasures of their houses. It concerns us to secure a better place when we die. From these reasons Job might have drawn a better conclusion than this, I will complain. When we have but a few breaths to draw, we should spend them in the holy, gracious breathings of faith and prayer; not in the noisome, noxious breathings of sin and corruption. We have much reason to pray, that He who keeps Israel, and neither slumbers nor sleeps, may keep us when we slumber and sleep. Job covets to rest in his grave. Doubtless, this was his infirmity; for though a good man would choose death rather than sin, yet he should be content to live as long as God pleases, because life is our opportunity of glorifying him, and preparing for heaven.
【욥7:8 JFB】8. The eye of him who beholds me (present, not past), that is, in the very act of beholding me, seeth me no more.
Thine eyes are upon me, and I am not—He disappears, even while God is looking upon him. Job cannot survive the gaze of Jehovah (시104:32; 계20:11). Not, "Thine eyes seek me and I am not to be found"; for God's eye penetrates even to the unseen world (시139:8). Umbreit unnaturally takes "thine" to refer to one of the three friends.
【욥7:9 JFB】9. (삼하12:23).
the grave—the Sheol, or place of departed spirits, not disproving Job's belief in the resurrection. It merely means, "He shall come up no more" in the present order of things.
【욥7:10 JFB】10. (시103:16). The Oriental keenly loves his dwelling. In Arabian elegies the desertion of abodes by their occupants is often a theme of sorrow. Grace overcomes this also (Lu 18:29; 행4:34).
【욥7:11 JFB】11. Therefore, as such is my hard lot, I will at least have the melancholy satisfaction of venting my sorrow in words. The Hebrew opening words, "Therefore I, at all events," express self-elevation [Umbreit].
【욥7:12 JFB】12. Why dost thou deny me the comfort of care-assuaging sleep? Why scarest thou me with frightful dreams?
Am I a sea—regarded in Old Testament poetry as a violent rebel against God, the Lord of nature, who therefore curbs his violence (렘5:22).
or a whale—or some other sea monster (사27:1), that Thou needest thus to watch and curb me? The Egyptians watched the crocodile most carefully to prevent its doing mischief.
【욥7:14 JFB】14. The frightful dreams resulting from elephantiasis he attributes to God; the common belief assigned all night visions to God.
【욥7:15 JFB】15.Umbreit translates, "So that I could wish to strangle myself—dead by my own hands." He softens this idea of Job's harboring the thought of suicide, by representing it as entertained only in agonizing dreams, and immediately repudiated with horror in 욥7:16, "Yet that (self-strangling) I loathe." This is forcible and graphic. Perhaps the meaning is simply, "My soul chooses (even) strangling (or any violent death) rather than my life," literally, "my bones" (시35:10); that is, rather than the wasted and diseased skeleton, left to him. In this view, "I loathe it" (욥7:16) refers to his life.
【욥7:16 JFB】16. Let me alone—that is, cease to afflict me for the few and vain days still left to me.
【욥7:17 JFB】17. (시8:4; 144:3). Job means, "What is man that thou shouldst make him [of so much importance], and that thou shouldst expend such attention [or, heart-thought] upon him" as to make him the subject of so severe trials? Job ought rather to have reasoned from God's condescending so far to notice man as to try him, that there must be a wise and loving purpose in trial. David uses the same words, in their right application, to express wonder that God should do so much as He does for insignificant man. Christians who know God manifest in the man Christ Jesus may use them still more.
【욥7:17 MHCC】Job reasons with God concerning his dealings with man. But in the midst of this discourse, Job seems to have lifted up his thoughts to God with some faith and hope. Observe the concern he is in about his sins. The best men have to complain of sin; and the better they are, the more they will complain of it. God is the Preserver of our lives, and the Saviour of the souls of all that believe; but probably Job meant the Observer of men, whose eyes are upon the ways and hearts of all men. We can hide nothing from Him; let us plead guilty before his throne of grace, that we may not be condemned at his judgment-seat. Job maintained, against his friends, that he was not a hypocrite, not a wicked man, yet he owns to his God, that he had sinned. The best must so acknowledge, before the Lord. He seriously inquires how he might be at peace with God, and earnestly begs forgiveness of his sins. He means more than the removing of his outward trouble, and is earnest for the return of God's favour. Wherever the Lord removes the guilt of sin, he breaks the power of sin. To strengthen his prayer for pardon, Job pleads the prospect he had of dying quickly. If my sins be not pardoned while I live, I am lost and undone for ever. How wretched is sinful man without a knowledge of the Saviour!
【욥7:18 JFB】18. With each new day (시73:14). It is rather God's mercies, not our trials, that are new every morning (애3:23). The idea is that of a shepherd taking count of his flock every morning, to see if all are there [Cocceius].
【욥7:19 JFB】19. How long (like a jealous keeper) wilt thou never take thine eyes off (so the Hebrew for "depart from") me? Nor let me alone for a brief respite (literally, "so long as I take to swallow my spittle"), an Arabic proverb, like our, "till I draw my breath."
【욥7:20 JFB】20. I have sinned—Yet what sin can I do against ("to," 욥35:6) thee (of such a nature that thou shouldst jealously watch and deprive me of all strength, as if thou didst fear me)? Yet thou art one who hast men ever in view, ever watchest them—O thou Watcher (욥7:12; 단9:14) of men. Job had borne with patience his trials, as sent by God (욥1:21; 2:10); only his reason cannot reconcile the ceaseless continuance of his mental and bodily pains with his ideas of the divine nature.
set me as a mark—Wherefore dost thou make me thy point of attack? that is, ever assail me with new pains? [Umbreit] (애3:12).
※ 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.