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■ 욥기 9장
1. 욥이 대답하여 가로되
Then Job answered and said ,
2. 내가 진실로 그 일이 그런 줄을 알거니와 인생이 어찌 하나님 앞에 의로우랴
I know it is so of a truth : but how should man be just with God ?
3. 사람이 하나님과 쟁변하려 할지라도 천 마디에 한 마디도 대답하지 못하리라
If he will contend with him, he cannot answer him one of a thousand .
4. 하나님은 마음이 지혜로우시고 힘이 강하시니 스스로 강퍅히 하여 그를 거역하고 형통한 자가 누구이랴
He is wise in heart , and mighty in strength : who hath hardened himself against him, and hath prospered ?
5. 그가 진노하심으로 산을 무너뜨리시며 옮기실지라도 산이 깨닫지 못하며
Which removeth the mountains , and they know not: which overturneth them in his anger .
6. 그가 땅을 움직여 그 자리에서 미신즉 그 기둥이 흔들리며
Which shaketh the earth out of her place , and the pillars thereof tremble .
7. 그가 해를 명하여 뜨지 못하게 하시며 별들을 봉하시며
Which commandeth the sun , and it riseth not; and sealeth up the stars .
8. 그가 홀로 하늘을 펴시며 바다 물결을 밟으시며
Which alone spreadeth out the heavens , and treadeth upon the waves of the sea .
9. 북두성과 삼성과 묘성과 남방의 밀실을 만드셨으며
Which maketh Arcturus , Orion , and Pleiades , and the chambers of the south .
10. 측량할 수 없는 큰 일을, 셀 수 없는 기이한 일을 행하시느니라
Which doeth great things past finding out ; yea, and wonders without number .
11. 그가 내 앞으로 지나시나 내가 보지 못하며 그가 내 앞에서 나아가시나 내가 깨닫지 못하느니라
Lo, he goeth by me, and I see him not: he passeth on also, but I perceive him not.
12. 하나님이 빼앗으시면 누가 막을 수 있으며 무엇을 하시나이까 누가 물을 수 있으랴
Behold, he taketh away , who can hinder him? who will say unto him, What doest thou?
13. 하나님이 진노를 돌이키지 아니하시나니 라합을 돕는 자들이 그 아래 굴복하겠거든
If God will not withdraw his anger , the proud helpers do stoop under him.
14. 하물며 내가 감히 대답하겠으며 무슨 말을 택하여 더불어 변론하랴
How much less shall I answer him, and choose out my words to reason with him?
15. 가령 내가 의로울지라도 감히 대답하지 못하고 나를 심판하실 그에게 간구하였을 뿐이며
Whom, though I were righteous , yet would I not answer , but I would make supplication to my judge .
16. 가령 내가 그를 부르므로 그가 내게 대답하셨을지라도 내 음성을 들으셨다고는 내가 믿지 아니하리라
If I had called , and he had answered me; yet would I not believe that he had hearkened unto my voice .
17. 그가 폭풍으로 나를 꺾으시고 까닭 없이 내 상처를 많게 하시며
For he breaketh me with a tempest , and multiplieth my wounds without cause .
18. 나로 숨을 쉬지 못하게 하시며 괴로움으로 내게 채우시는구나
He will not suffer me to take my breath , but filleth me with bitterness .
19. 힘으로 말하면 그가 강하시고 심판으로 말하면 누가 그를 호출하겠느냐
If I speak of strength , lo, he is strong : and if of judgment , who shall set me a time to plead?
20. 가령 내가 의로울지라도 내 입이 나를 정죄하리니 가령 내가 순전할지라도 나의 패괴함을 증거하리라
If I justify myself, mine own mouth shall condemn me: if I say, I am perfect , it shall also prove me perverse .
21. 나는 순전하다마는 내가 나를 돌아보지 아니하고 내 생명을 천히 여기는구나
Though I were perfect , yet would I not know my soul : I would despise my life .
22. 일이 다 일반이라 그러므로 나는 말하기를 하나님이 순전한 자나 악한 자나 멸망시키신다 하나니
This is one thing, therefore I said it, He destroyeth the perfect and the wicked .
23. 홀연히 재앙이 내려 도륙될 때에 무죄한 자의 고난을 그가 비웃으시리라
If the scourge slay suddenly , he will laugh at the trial of the innocent .
24. 세상이 악인의 손에 붙이웠고 재판관의 얼굴도 가리워졌나니 그렇게 되게 한 이가 그가 아니시면 누구이뇨
The earth is given into the hand of the wicked : he covereth the faces of the judges thereof; if not, where , and who is he?
25. 나의 날이 체부보다 빠르니 달려가므로 복을 볼 수 없구나
Now my days are swifter than a post : they flee away , they see no good .
26. 그 지나가는 것이 빠른 배 같고 움킬 것에 날아내리는 독수리와도 같구나
They are passed away as the swift ships : as the eagle that hasteth to the prey .
27. 가령 내가 말하기를 내 원통함을 잊고 얼굴 빛을 고쳐 즐거운 모양을 하자 할지라도
If I say , I will forget my complaint , I will leave off my heaviness , and comfort myself:
28. 오히려 내 모든 고통을 두려워하오니 주께서 나를 무죄히 여기지 않으실 줄을 아나이다
I am afraid of all my sorrows , I know that thou wilt not hold me innocent .
29. 내가 정죄하심을 입을진대 어찌 헛되이 수고하리이까
If I be wicked , why then labour I in vain ?
30. 내가 눈 녹은 물로 몸을 씻고 잿물로 손을 깨끗이 할지라도
If I wash myself with snow water , and make my hands never so clean ;
31. 주께서 나를 개천에 빠지게 하시리니 내 옷이라도 나를 싫어하리이다
Yet shalt thou plunge me in the ditch , and mine own clothes shall abhor me.
32. 하나님은 나처럼 사람이 아니신즉 내가 그에게 대답함도 불가하고 대질하여 재판할 수도 없고
For he is not a man , as I am, that I should answer him, and we should come together in judgment .
33. 양척 사이에 손을 얹을 판결자도 없구나
Neither is there any daysman betwixt us, that might lay his hand upon us both .
34. 주께서 그 막대기를 내게서 떠나게 하시고 그 위엄으로 나를 두렵게 하지 아니하시기를 원하노라
Let him take his rod away from me, and let not his fear terrify me:
35. 그리하시면 내가 두려움 없이 말하리라 나는 본래 그런 자가 아니니라
Then would I speak , and not fear him; but it is not so with me.
■ 주석 보기
【욥9:1 JFB】욥9:1-35. Reply of Job to Bildad.
【욥9:1 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
【욥9:1 MHCC】In this answer Job declared that he did not doubt the justice of God, when he denied himself to be a hypocrite; for how should man be just with God? Before him he pleaded guilty of sins more than could be counted; and if God should contend with him in judgment, he could not justify one out of a thousand, of all the thoughts, words, and actions of his life; therefore he deserved worse than all his present sufferings. When Job mentions the wisdom and power of God, he forgets his complaints. We are unfit to judge of God's proceedings, because we know not what he does, or what he designs. God acts with power which no creature can resist. Those who think they have strength enough to help others, will not be able to help themselves against it.
【욥9:2 JFB】2. I know it is so of a truth—that God does not "pervert justice" (욥8:3). But (even though I be sure of being in the right) how can a mere man assert his right—(be just) with God. The Gospel answers (롬3:26).
【욥9:3 JFB】3. If he—God
will contend with him—literally, "deign to enter into judgment."
he cannot answer, &c.—He (man) would not dare, even if he had a thousand answers in readiness to one question of God's, to utter one of them, from awe of His Majesty.
【욥9:4 JFB】4. wise in heart—in understanding!—and mighty in power! God confounds the ablest arguer by His wisdom, and the mightiest by His power.
hardened himself—or his neck (잠29:1); that is, defied God. To prosper, one must fall in with God's arrangements of providence and grace.
【욥9:5 JFB】5. and they know not—Hebrew for "suddenly, unexpectedly, before they are aware of it" (시35:8); "at unawares"; Hebrew, which "he knoweth not of" (Joe 2:14; 잠5:6).
【욥9:6 JFB】6. The earth is regarded, poetically, as resting on pillars, which tremble in an earthquake (시75:3; 사24:20). The literal truth as to the earth is given (욥26:7).
【욥9:7 JFB】7. The sun, at His command, does not rise; namely, in an eclipse, or the darkness that accompanies earthquakes (욥9:6).
sealeth up the stars—that is, totally covers as one would seal up a room, that its contents may not be seen.
【욥9:8 JFB】8. spreadeth out—(사40:22; 시104:2). But throughout it is not so much God's creating, as His governing, power over nature that is set forth. A storm seems a struggle between Nature and her Lord! Better, therefore, "Who boweth the heavens alone," without help of any other. God descends from the bowed-down heaven to the earth (시18:9). The storm, wherein the clouds descend, suggests this image. In the descent of the vault of heaven, God has come down from His high throne and walks majestically over the mountain waves (Hebrew, "heights"), as a conqueror taming their violence. So "tread upon" (신33:29; 암4:13; 마14:26). The Egyptian hieroglyphic for impossibility is a man walking on waves.
【욥9:9 JFB】9. maketh—rather, from the Arabic, "covereth up." This accords better with the context, which describes His boundless power as controller rather than as creator [Umbreit].
Arcturus—the great bear, which always revolves about the pole, and never sets. The Chaldeans and Arabs, early named the stars and grouped them in constellations; often travelling and tending flocks by night, they would naturally do so, especially as the rise and setting of some stars mark the distinction of seasons. Brinkley, presuming the stars here mentioned to be those of Taurus and Scorpio, and that these were the cardinal constellations of spring and autumn in Job's time, calculates, by the precession of equinoxes, the time of Job to be eight hundred eighteen years after the deluge, and one hundred eighty-four before Abraham.
Orion—Hebrew, "the fool"; in 욥38:31 he appears fettered with "bands." The old legend represented this star as a hero, who presumptuously rebelled against God, and was therefore a fool, and was chained in the sky as a punishment; for its rising is at the stormy period of the year. He is Nimrod (the exceedingly impious rebel) among the Assyrians; Orion among the Greeks. Sabaism (worship of the heavenly hosts) and hero-worship were blended in his person. He first subverted the patriarchal order of society by substituting a chieftainship based on conquest (창10:9, 10).
Pleiades—literally, "the heap of stars"; Arabic, "knot of stars." The various names of this constellation in the East express the close union of the stars in it (암5:8).
chambers of the south—the unseen regions of the southern hemisphere, with its own set of stars, as distinguished from those just mentioned of the northern. The true structure of the earth is here implied.
【욥9:10 JFB】10. Repeated from Eliphaz (욥5:9).
【욥9:11 JFB】11. I see him not: he passeth on—The image is that of a howling wind (사21:1). Like it when it bursts invisibly upon man, so God is felt in the awful effects of His wrath, but is not seen (요3:8). Therefore, reasons Job, it is impossible to contend with Him.
【욥9:12 JFB】12. If "He taketh away," as in my case all that was dear to me, still a mortal cannot call Him to account. He only takes His own. He is an absolute King (전8:4; 단4:35).
【욥9:13 JFB】13. If God—rather, "God will not withdraw His anger," that is, so long as a mortal obstinately resists [Umbreit].
the proud helpers—The arrogant, who would help one contending with the Almighty, are of no avail against Him.
【욥9:14 JFB】14. How much less shall I? &c.—who am weak, seeing that the mighty have to stoop before Him. Choose words (use a well-chosen speech, in order to reason) with Him.
【욥9:14 MHCC】Job is still righteous in his own eyes, ch. 32:1, and this answer, though it sets forth the power and majesty of God, implies that the question between the afflicted and the Lord of providence, is a question of might, and not of right; and we begin to discover the evil fruits of pride and of a self-righteous spirit. Job begins to manifest a disposition to condemn God, that he may justify himself, for which he is afterwards reproved. Still Job knew so much of himself, that he durst not stand a trial. If we say, We have no sin, we not only deceive ourselves, but we affront God; for we sin in saying so, and give the lie to the Scripture. But Job reflected on God's goodness and justice in saying his affliction was without cause.
【욥9:15 JFB】15. (욥10:15). Though I were conscious of no sin, yet I would not dare to say so, but leave it to His judgment and mercy to justify me (고전4:4).
【욥9:16 JFB】16, 17. would I not believe that he had hearkened unto my voice—who breaketh me (as a tree stripped of its leaves) with a tempest.
【욥9:19 JFB】19.Umbreit takes these as the words of God, translating, "What availeth the might of the strong?" "Here (saith he) behold! what availeth justice? Who will appoint me a time to plead?" (So 렘49:19). The last words certainly apply better to God than to Job. The sense is substantially the same if we make "me" apply to Job. The "lo!" expresses God's swift readiness for battle when challenged.
【욥9:20 JFB】20. it—(욥15:6; Lu 19:22); or "He," God.
【욥9:21 JFB】21. Literally, here (and in 욥9:20), "I perfect! I should not know my soul! I would despise," [that is], "disown my life"; that is, Though conscious of innocence, I should be compelled, in contending with the infinite God, to ignore my own soul and despise my past life as if it were guilty [Rosenmuller].
【욥9:22 JFB】22. one thing—"It is all one; whether perfect or wicked—He destroyeth." This was the point Job maintained against his friends, that the righteous and wicked alike are afflicted, and that great sufferings here do not prove great guilt (Lu 13:1-5; 전9:2).
【욥9:22 MHCC】Job touches briefly upon the main point now in dispute. His friends maintained that those who are righteous and good, always prosper in this world, and that none but the wicked are in misery and distress: he said, on the contrary, that it is a common thing for the wicked to prosper, and the righteous to be greatly afflicted. Yet there is too much passion in what Job here says, for God doth not afflict willingly. When the spirit is heated with dispute or with discontent, we have need to set a watch before our lips.
【욥9:23 JFB】23. If—Rather, "While (His) scourge slays suddenly (the wicked, 욥9:22), He laughs at (disregards; not derides) the pining away of the innocent." The only difference, says Job, between the innocent and guilty is, the latter are slain by a sudden stroke, the former pine away gradually. The translation, "trial," does not express the antithesis to "slay suddenly," as "pining away" does [Umbreit].
【욥9:24 JFB】24. Referring to righteous "judges," in antithesis to "the wicked" in the parallel first clause, whereas the wicked oppressor often has the earth given into his hand, the righteous judges are led to execution—culprits had their faces covered preparatory to execution (에7:8). Thus the contrast of the wicked and righteous here answers to that in 욥9:23.
if not, where and who?—If God be not the cause of these anomalies, where is the cause to be found, and who is he?
【욥9:25 JFB】25. a post—a courier. In the wide Persian empire such couriers, on dromedaries or on foot, were employed to carry the royal commands to the distant provinces (에3:13, 15; 8:14). "My days" are not like the slow caravan, but the fleet post. The "days" are themselves poetically said to "see no good," instead of Job in them (벧전3:10).
【욥9:25 MHCC】What little need have we of pastimes, and what great need to redeem time, when it runs on so fast towards eternity! How vain the enjoyments of time, which we may quite lose while yet time continues! The remembrance of having done our duty will be pleasing afterwards; so will not the remembrance of having got worldly wealth, when it is all lost and gone. Job's complaint of God, as one that could not be appeased and would not relent, was the language of his corruption. There is a Mediator, a Daysman, or Umpire, for us, even God's own beloved Son, who has purchased peace for us with the blood of his cross, who is able to save to the uttermost all who come unto God through him. If we trust in his name, our sins will be buried in the depths of the sea, we shall be washed from all our filthiness, and made whiter than snow, so that none can lay any thing to our charge. We shall be clothed with the robes of righteousness and salvation, adorned with the graces of the Holy Spirit, and presented faultless before the presence of his glory with exceeding joy. May we learn the difference between justifying ourselves, and being thus justified by God himself. Let the tempest-tossed soul consider Job, and notice that others have passed this dreadful gulf; and though they found it hard to believe that God would hear or deliver them, yet he rebuked the storm, and brought them to the desired haven. Resist the devil; give not place to hard thoughts of God, or desperate conclusions about thyself. Come to Him who invites the weary and heavy laden; who promises in nowise to cast them out.
【욥9:26 JFB】26. swift ships—rather, canoes of reeds or papyrus skiffs, used on the Nile, swift from their lightness (사18:2).
【욥9:28 JFB】28. The apodosis to 욥9:27—"If I say, &c." "I still am afraid of all my sorrows (returning), for I know that thou wilt (dost) (by removing my sufferings) not hold or declare me innocent. How then can I leave off my heaviness?"
【욥9:29 JFB】29. The "if" is better omitted; I (am treated by God as) wicked; why then labor I in vain (to disprove His charge)? Job submits, not so much because he is convinced that God is right, as because God is powerful and he weak [Barnes].
【욥9:30 JFB】30. snow water—thought to be more cleansing than common water, owing to the whiteness of snow (시51:7; 사1:18).
never so clean—Better, to answer to the parallelism of the first clause which expresses the cleansing material, "lye:" the Arabs used alkali mixed with oil, as soap (시73:13; 렘2:22).
【욥9:32 JFB】32. (전6:10; 사45:9).
【욥9:33 JFB】33. daysman—"mediator," or "umpire"; the imposition of whose hand expresses power to adjudicate between the persons. There might be one on a level with Job, the one party; but Job knew of none on a level with the Almighty, the other party (삼상2:25). We Christians know of such a Mediator (not, however, in the sense of umpire) on a level with both—the God-man, Christ Jesus (딤전2:5).
【욥9:34 JFB】34. rod—not here the symbol of punishment, but of power. Job cannot meet God on fair terms so long as God deals with him on the footing of His almighty power.
※ 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.