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■ 욥기 12장
1. 욥이 대답하여 가로되
And Job answered and said ,
2. 너희만 참으로 사람이로구나 너희가 죽으면 지혜도 죽겠구나
No doubt but ye are the people , and wisdom shall die with you.
3. 나도 너희 같이 총명이 있어 너희만 못하지 아니하니 그 같은 일을 누가 알지 못하겠느냐
But I have understanding as well as you; I am not inferior to you: yea, who knoweth not such things as these?
4. 하나님께 불러 아뢰어 들으심을 입은 내가 이웃에게 웃음 받는 자가 되었으니 의롭고 순전한 자가 조롱거리가 되었구나
I am as one mocked of his neighbour , who calleth upon God , and he answereth him: the just upright man is laughed to scorn .
5. 평안한 자의 마음은 재앙을 멸시하나 재앙이 실족하는 자를 기다리는구나
He that is ready to slip with his feet is as a lamp despised in the thought of him that is at ease .
6. 강도의 장막은 형통하고 하나님을 진노케 하는 자가 평안하니 하나님이 그 손에 후히 주심이니라
The tabernacles of robbers prosper , and they that provoke God are secure ; into whose hand God bringeth abundantly.
7. 이제 모든 짐승에게 물어 보라 그것들이 네게 가르치리라 공중의 새에게 물어 보라 그것들이 또한 네게 고하리라
But ask now the beasts , and they shall teach thee; and the fowls of the air , and they shall tell thee:
8. 땅에게 말하라 네게 가르치리라 바다의 고기도 네게 설명하리라
Or speak to the earth , and it shall teach thee: and the fishes of the sea shall declare unto thee.
9. 이것들 중에 어느 것이 여호와의 손이 이를 행하신 줄을 알지 못하랴
Who knoweth not in all these that the hand of the Lord hath wrought this?
10. 생물들의 혼과 인생들의 영이 다 그의 손에 있느니라
In whose hand is the soul of every living thing , and the breath of all mankind .
11. 입이 식물의 맛을 변별함 같이 귀가 말을 분변하지 아니하느냐
Doth not the ear try words ? and the mouth taste his meat ?
12. 늙은 자에게는 지혜가 있고 장수하는 자에게는 명철이 있느니라
With the ancient is wisdom ; and in length of days understanding .
13. 지혜와 권능이 하나님께 있고 모략과 명철도 그에게 속하였나니
With him is wisdom and strength , he hath counsel and understanding .
14. 그가 헐으신즉 다시 세울 수 없고 사람을 가두신즉 놓지 못하느니라
Behold, he breaketh down , and it cannot be built again : he shutteth up a man , and there can be no opening .
15. 그가 물을 그치게 하신즉 곧 마르고 물을 내신즉 곧 땅을 뒤집나니
Behold, he withholdeth the waters , and they dry up : also he sendeth them out , and they overturn the earth .
16. 능력과 지혜가 그에게 있고 속은 자와 속이는 자가 다 그에게 속하였으므로
With him is strength and wisdom : the deceived and the deceiver are his.
17. 모사를 벌거벗겨 끌어가시며 재판장으로 어리석은 자가 되게 하시며
He leadeth counsellors away spoiled , and maketh the judges fools .
18. 열왕의 맨 것을 풀어 그들의 허리를 동이시며
He looseth the bond of kings , and girdeth their loins with a girdle .
19. 제사장들을 벌거벗겨 끌어 가시고 권력이 있는 자를 넘어뜨리시며
He leadeth princes away spoiled , and overthroweth the mighty .
20. 충성된 자의 말을 없이 하시며 늙은 자의 지식을 빼앗으시며
He removeth away the speech of the trusty , and taketh away the understanding of the aged .
21. 방백들에게 멸시를 쏟으시며 강한 자의 띠를 푸시며
He poureth contempt upon princes , and weakeneth the strength of the mighty .
22. 어두운 가운데서 은밀한 것을 드러내시며 죽음의 그늘을 광명한데로 나오게 하시며
He discovereth deep things out of darkness , and bringeth out to light the shadow of death .
23. 만국을 커지게도 하시고 다시 멸하기도 하시며 열국으로 광대하게도 하시고 다시 사로잡히게도 하시며
He increaseth the nations , and destroyeth them: he enlargeth the nations , and straiteneth them again.
24. 만민의 두목들의 총명을 빼앗으시고 그들을 길 없는 거친 들로 유리하게 하시며
He taketh away the heart of the chief of the people of the earth , and causeth them to wander in a wilderness where there is no way .
25. 빛 없이 캄캄한 데를 더듬게 하시며 취한 사람 같이 비틀거리게 하시느니라
They grope in the dark without light , and he maketh them to stagger like a drunken man.
■ 주석 보기
【욥12:1 JFB】욥12:1-14:22. Job's Reply to Zophar
【욥12:1 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
【욥12:1 MHCC】Job upbraids his friends with the good opinion they had of their own wisdom compared with his. We are apt to call reproofs reproaches, and to think ourselves mocked when advised and admonished; this is our folly; yet here was colour for this charge. He suspected the true cause of their conduct to be, that they despised him who was fallen into poverty. It is the way of the world. Even the just, upright man, if he comes under a cloud, is looked upon with contempt.
【욥12:2 JFB】2. wisdom shall die with you—Ironical, as if all the wisdom in the world was concentrated in them and would expire when they expired. Wisdom makes "a people:" a foolish nation is "not a people" (롬10:19).
【욥12:3 JFB】3. not inferior—not vanquished in argument and "wisdom" (욥13:2).
such things as these—such commonplace maxims as you so pompously adduce.
【욥12:4 JFB】4. The unfounded accusations of Job's friends were a "mockery" of him. He alludes to Zophar's word, "mockest" (욥11:3).
neighbour, who calleth, &c.—rather, "I who call upon God that he may answer me favorably" [Umbreit].
【욥12:5 JFB】5. Rather, "a torch" (lamp) is an object of contempt in the thoughts of him who rests securely (is at ease), though it was prepared for the falterings of the feet [Umbreit] (잠25:19). "Thoughts" and "feet" are in contrast; also rests "securely," and "falterings." The wanderer, arrived at his night-quarters, contemptuously throws aside the torch which had guided his uncertain steps through the darkness. As the torch is to the wanderer, so Job to his friends. Once they gladly used his aid in their need; now they in prosperity mock him in his need.
【욥12:6 JFB】6. Job shows that the matter of fact opposes Zophar's theory (욥11:14, 19, 20) that wickedness causes insecurity in men's "tabernacles." On the contrary, they who rob the "tabernacles" ("dwellings") of others "prosper securely" in their own.
into whose hand, &c.—rather, "who make a god of their own hand," that is, who regard their might as their only ruling principle [Umbreit].
【욥12:6 MHCC】Job appeals to facts. The most audacious robbers, oppressors, and impious wretches, often prosper. Yet this is not by fortune or chance; the Lord orders these things. Worldly prosperity is of small value in his sight: he has better things for his children. Job resolves all into the absolute proprietorship which God has in all the creatures. He demands from his friends liberty to judge of what they had said; he appeals to any fair judgment. (Job 12:12-25)
【욥12:7 JFB】7, 8. Beasts, birds, fishes, and plants, reasons Job, teach that the violent live the most securely (욥12:6). The vulture lives more securely than the dove, the lion than the ox, the shark than the dolphin, the rose than the thorn which tears it.
【욥12:8 JFB】8. speak to the earth—rather, "the shrubs of the earth" [Umbreit].
【욥12:9 JFB】9. In all these cases, says Job, the agency must be referred to Jehovah, though they may seem to man to imply imperfection (욥12:6; 9:24). This is the only undisputed passage of the poetical part in which the name "Jehovah" occurs; in the historical parts it occurs frequently.
【욥12:10 JFB】10. the soul—that is, the animal life. Man, reasons Job, is subjected to the same laws as the lower animals.
【욥12:11 JFB】11. As the mouth by tasting meats selects what pleases it, so the ear tries the words of others and retains what is convincing. Each chooses according to his taste. The connection with 욥12:12 is in reference to Bildad's appeal to the "ancients" (욥8:8). You are right in appealing to them, since "with them was wisdom," &c. But you select such proverbs of theirs as suit your views; so I may borrow from the same such as suit mine.
【욥12:12 JFB】12. ancient—aged (욥15:10).
【욥12:12 MHCC】This is a noble discourse of Job concerning the wisdom, power, and sovereignty of God, in ordering all the affairs of the children of men, according to the counsel of His own will, which none can resist. It were well if wise and good men, who differ about lesser things, would see how it is for their honour and comfort, and the good of others, to dwell most upon the great things in which they agree. Here are no complaints, or reflections. He gives many instances of God's powerful management of the children of men, overruling all their counsels, and overcoming all their oppositions. Having all strength and wisdom, God knows how to make use, even of those who are foolish and bad; otherwise there is so little wisdom and so little honesty in the world, that all had been in confusion and ruin long ago. These important truths were suited to convince the disputants that they were out of their depth in attempting to assign the Lord's reasons for afflicting Job; his ways are unsearchable, and his judgments past finding out. Let us remark what beautiful illustrations there are in the word of God, confirming his sovereignty, and wisdom in that sovereignty: but the highest and infinitely the most important is, that the Lord Jesus was crucified by the malice of the Jews; and who but the Lord could have known that this one event was the salvation of the world?
【욥12:13 JFB】13. In contrast to, "with the ancient is wisdom" (욥12:12), Job quotes a saying of the ancients which suits his argument, "with Him (God) is (the true) wisdom" (잠8:14); and by that "wisdom and strength" "He breaketh down," &c., as an absolute Sovereign, not allowing man to penetrate His mysteries; man's part is to bow to His unchangeable decrees (욥1:21). The Mohammedan saying is, "if God will, and how God will."
【욥12:14 JFB】14. shutteth up—(사22:22). Job refers to Zophar's "shut up" (욥11:10).
【욥12:15 JFB】15. Probably alluding to the flood.
【욥12:16 JFB】16. (겔14:9).
【욥12:18 JFB】18. He looseth the bond of kings—He looseth the authority of kings—the "bond" with which they bind their subjects (사45:1; 창14:4; 단2:21).
a girdle—the cord, with which they are bound as captives, instead of the royal "girdle" they once wore (사22:21), and the bond they once bound others with. So "gird"—put on one the bonds of a prisoner instead of the ordinary girdle (요21:18).
【욥12:19 JFB】19. princes—rather, "priests," as the Hebrew is rendered (시99:6). Even the sacred ministers of religion are not exempt from reverses and captivity.
the mighty—rather, "the firm-rooted in power"; the Arabic root expresses ever-flowing water [Umbreit].
【욥12:20 JFB】20. the trusty—rather, "those secure in their eloquence"; for example, the speakers in the gate (사3:3) [Beza].
understanding—literally, "taste," that is, insight or spiritual discernment, which experience gives the aged. The same Hebrew word is applied to Daniel's wisdom in interpretation (단2:14).
【욥12:21 JFB】21.시107:40 quotes, in its first clause, this verse and, in its second, 욥12:24.
weakeneth the strength—literally, "looseth the girdle"; Orientals wear flowing garments; when active strength is to be put forth, they gird up their garments with a girdle. Hence here—"He destroyeth their power" in the eyes of the people.
【욥12:22 JFB】22. (단2:22).
【욥12:23 JFB】23.사9:3; 시107:38, 39, which Psalm quotes this chapter elsewhere. (See on 욥12:21).
straiteneth—literally, "leadeth in," that is, "reduces."
【욥12:24 JFB】24. heart—intelligence.
wander in a wilderness—figurative; not referring to any actual fact. This cannot be quoted to prove Job lived after Israel's wanderings in the desert. 시107:4, 40 quotes this passage.
※ 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.