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■ 이사야 8장
1. 여호와께서 내게 이르시되 너는 큰 서판을 취하여 그 위에 통용문자로 마헬살랄하스바스라 쓰라
Moreover the Lord said unto me, Take thee a great roll , and write in it with a man’s pen concerning Maher–shalal–hash–baz .
2. 내가 진실한 증인 제사장 우리야와 여베레기야의 아들 스갸랴를 불러 증거하게 하리라 하시더니
And I took unto me faithful witnesses to record , Uriah the priest , and Zechariah the son of Jeberechiah .
3. 내가 내 아내와 동침하매 그가 잉태하여 아들을 낳은지라 여호와께서 내게 이르시되 그 이름을 마헬살랄하스바스라 하라
And I went unto the prophetess ; and she conceived , and bare a son . Then said the Lord to me, Call his name Maher–shalal–hash–baz .
4. 이는 이 아이가 내 아빠, 내 엄마라 할 줄 알기 전에 다메섹의 재물과 사마리아의 노략물이 앗수르 왕 앞에 옮긴바 될 것임이니라
For before the child shall have knowledge to cry , My father , and my mother , the riches of Damascus and the spoil of Samaria shall be taken away before the king of Assyria .
5. 여호와께서 다시 내게 일러 가라사대
The Lord spake also unto me again , saying ,
6. 이 백성이 천천히 흐르는 실로아 물을 버리고 르신과 르말라야의 아들을 기뻐하나니
Forasmuch as this people refuseth the waters of Shiloah that go softly , and rejoice in Rezin and Remaliah’s son ;
7. 그러므로 주 내가 흉용하고 창일한 큰 하수 곧 앗수르 왕과 그의 모든 위력으로 그들 위에 덮을 것이라 그 모든 곬에 차고 모든 언덕에 넘쳐
Now therefore, behold, the Lord bringeth up upon them the waters of the river , strong and many , even the king of Assyria , and all his glory : and he shall come up over all his channels , and go over all his banks :
8. 흘러 유다에 들어와서 창일하고 목에까지 미치리라 임마누엘이여 그의 펴는 날개가 네 땅에 편만하리라 하셨느니라
And he shall pass through Judah ; he shall overflow and go over , he shall reach even to the neck ; and the stretching out of his wings shall fill the breadth of thy land , O Immanuel .
9. 너희 민족들아 훤화하라 필경 패망하리라 너희 먼 나라 백성들아 들을지니라 너희 허리를 동이라 필경 패망하리라 너희 허리에 띠를 띠라 필경 패망하리라
Associate yourselves, O ye people , and ye shall be broken in pieces ; and give ear , all ye of far countries : gird yourselves, and ye shall be broken in pieces ; gird yourselves, and ye shall be broken in pieces .
10. 너희는 함께 도모하라 필경 이루지 못하리라 말을 내어라 시행되지 못하리라 이는 하나님이 우리와 함께 하심이니라
Take counsel together , and it shall come to nought ; speak the word , and it shall not stand : for God is with us.
11. 여호와께서 강한 손으로 내게 알게 하시며 이 백성의 길로 행치 말 것을 내게 경성시켜 가라사대
For the Lord spake thus to me with a strong hand , and instructed me that I should not walk in the way of this people , saying ,
12. 이 백성이 맹약한 자가 있다 말하여도 너희는 그 모든 말을 따라 맹약한 자가 있다 하지 말며 그들의 두려워하는 것을 너희는 두려워하지 말며 놀라지 말고
Say ye not, A confederacy , to all them to whom this people shall say , A confederacy ; neither fear ye their fear , nor be afraid .
13. 만군의 여호와 그를 너희가 거룩하다 하고 그로 너희의 두려워하며 놀랄 자를 삼으라
Sanctify the Lord of hosts himself; and let him be your fear , and let him be your dread .
14. 그가 거룩한 피할 곳이 되시리라 그러나 이스라엘의 두 집에는 거치는 돌, 걸리는 반석이 되실 것이며 예루살렘 거민에게는 함정, 올무가 되시리니
And he shall be for a sanctuary ; but for a stone of stumbling and for a rock of offence to both the houses of Israel , for a gin and for a snare to the inhabitants of Jerusalem .
15. 많은 사람들이 그로 인하여 거칠 것이며 넘어질 것이며 부러질 것이며 걸릴 것이며 잡힐 것이니라
And many among them shall stumble , and fall , and be broken , and be snared , and be taken .
16. 너는 증거의 말씀을 싸매며 율법을 나의 제자 중에 봉함하라
Bind up the testimony , seal the law among my disciples .
17. 이제 야곱 집에 대하여 낯을 가리우시는 여호와를 나는 기다리며 그를 바라보리라
And I will wait upon the Lord , that hideth his face from the house of Jacob , and I will look for him.
18. 보라 나와 및 여호와께서 내게 주신 자녀들이 이스라엘 중에 징조와 예표가 되었나니 이는 시온산에 계신 만군의 여호와께로 말미암은 것이니라
Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts , which dwelleth in mount Zion .
19. 혹이 너희에게 고하기를 지절거리며 속살거리는 신접한 자와 마술사에게 물으라 하거든 백성이 자기 하나님께 구할 것이 아니냐 산 자를 위하여 죽은 자에게 구하겠느냐 하라
And when they shall say unto you, Seek unto them that have familiar spirits , and unto wizards that peep , and that mutter : should not a people seek unto their God ? for the living to the dead ?
20. 마땅히 율법과 증거의 말씀을 좇을지니 그들의 말하는 바가 이 말씀에 맞지 아니하면 그들이 정녕히 아침 빛을 보지 못하고
To the law and to the testimony : if they speak not according to this word , it is because there is no light in them.
21. 이 땅으로 헤매며 곤고하며 주릴 것이라 그 주릴 때에 번조하여 자기의 왕 자기의 하나님을 저주할 것이며 위를 쳐다보거나
And they shall pass through it, hardly bestead and hungry : and it shall come to pass, that when they shall be hungry , they shall fret themselves, and curse their king and their God , and look upward .
22. 땅을 굽어보아도 환난과 흑암과 고통의 흑암뿐이리니 그들이 심한 흑암 중으로 쫓겨 들어가리라
And they shall look unto the earth ; and behold trouble and darkness , dimness of anguish ; and they shall be driven to darkness .
■ 주석 보기
【사8:1 JFB】사8:1-9:7.
The first seven verses of the ninth chapter belong to this section. The eighth chapter continues the subject of the seventh chapter, but at a later period (compare 사8:4 with 사7:16); implying that the interval till the accomplishment is shorter now than then. The tone of 사8:17, 21, 22, expresses calamity more immediate and afflictive than 사7:4, 15, 22.
1. great—suitable, for letters large enough to be read by all.
roll—rather, tablet of wood, metal, or stone (사30:8; 합2:2); sometimes coated with wax, upon which characters were traced with a pointed instrument, or iron stylus; skins and papyrus were also used (사19:7).
man's pen—that is, in ordinary characters which the humblest can read (so 합2:2). Hebrew, enosh means a "common man," is contrasted with the upper ranks (계21:17; 롬3:5). Not in hieroglyphics. The object was that, after the event, all might see that it had been predicted by Isaiah.
concerning—the title and subject of the prophecy.
Maher-shalal-hash-baz—"They (that is, the Assyrians) hasten to the spoil (namely, to spoil Syria and Samaria), they speed to the prey" [Gesenius]. Otherwise, "The spoil (that is, spoiler) hastens, the rapine speeds forward" [Maurer].
【사8:1 CWC】[JUDAH'S ALLIANCE WITH ASSYRIA]
Syria and Israel menaced Judah through Jotham's reign but the situation has become acute now that Ahaz is on the throne (7:1, 2).
The Promised Sign.
The Lord, through Isaiah, counsels and encourages the king at a crisis of affairs (3-16). Notice where the prophet is to meet Ahaz (3), where he and his military engineers may be conferring as to the water supply during the expected siege. Notice who accompanies the prophet, and his name which means "a remnant shall return" (margin). The name was doubtless known to the king and his party and was intended to inspire hope, as it pointed to God's purpose of ultimate blessing for Judah. Notice the design of Syria and Israel to overthrow the throne of Judah and set up their choice in the place of Ahaz (6). Ahaz' unwillingness to ask a sign (12), was not piety but the opposite, since he was intent on his own plan to invite the aid of Assyria and cared nothing for Jehovah.
The virgin is not identified, but within the period when she would become a wife and mother and her offspring old enough to discriminate between good and evil, a few years at the most, Ahaz' present enemies would be past the power to harm him.
Such is the immediate application, but the Holy Spirit had in mind a grander and fuller application, as we know from 마1:23. This gives occasion to speak of another principle in the interpretation of prophecy known as the law of double reference. That is, when the precise time of particular events is not revealed, the prophets sometimes speak of them as continuous, and sometimes blend two events in one. The birth of this child of the virgin, who .became married in Ahaz' time, is a foreshadowing of the birth of Jesus Christ who was conceived by the Holy Ghost and born of the virgin Mary, who remained a Virgin until after the birth of her first-born Son.
Coming Judgments on Judah, 7:17-8:8.
Ahaz' rejection of God, and his confidence in Assyria calls forth a prophecy of punishment (17) -- Assyria will ultimately become Judah's enemy, (18-20), and the land be desolate of population and laid waste (21-25). After a parenthesis, in which similar catastrophes are spoken of in the case of Syria and Israel (8:1-7), Judah is again alluded to (8). When the king of Assyria is passing through Israel, and leading her people into captivity, he will sweep down into Judah also, and spare only Jerusalem, the capital of the nation. This prophecy was fulfilled in the story of Sennacherib and Hezekiah with which the book of Kings has familiarized us.
A Forecast of the End of the Age. vv. 9-22.
The law of double reference finds another illustration in the verses following. From the immediate judgments falling on Judah, the Holy Spirit leads out the prophet to speak of those to come at the end of the age.
Verse 9 is a picture of the Gentile nations federated under the man of sin, with whose character and work we have become partially acquainted. This federation will come to naught (10). The faithful remnant of Israel in that day are urged to make God their trust (11-18), while the nation as a whole will be walking in moral and spiritual darkness (19-22).
The Second Coming of Christ 9:1-7.
This darkness and gloom will not continue forever (9:1-3, R. V.). The day is coming when the Gentile yoke will be removed from Israel under miraculous conditions foreshadowed by Gideon's victory over the Midianites (4). It is the coming of the Messiah to reign that will effect this (6, 7). Notice the law of double reference in these verses, where the first and second advents of Christ are referred to as continuous, or blended together in one. The last verse shows conclusively that the mind of the Holy Spirit is resting upon the millennial age.
【사8:1 MHCC】 Exhortations and warnings. (사8:1-8) Comfort for those who fear God. (사8:9-16) Afflictions to idolaters. (사8:17-22)
사8:1-8 The prophet is to write on a large roll, or on a metal tablet, words which meant, 'Make speed to spoil, hasten to the prey:' pointing out that the Assyrian army should come with speed, and make great spoil. Very soon the riches of Damascus and of Samaria, cities then secure and formidable, shall be taken away by the king of Assyria. The prophet pleads with the promised Messiah, who should appear in that land in the fulness of time, and, therefore, as God, would preserve it in the mean time. As a gentle brook is an apt emblem of a mild government, so an overflowing torrent represents a conqueror and tyrant. The invader's success was also described by a bird of prey, stretching its wings over the whole land. Those who reject Christ, will find that what they call liberty is the basest slavery. But no enemy shall pluck the believer out of Emmanuel's hand, or deprive him of his heavenly inheritance.
사8:9-16 The prophet challenges the enemies of the Jews. Their efforts would be vain, and themselves broken to pieces. It concerns us, in time of trouble, to watch against all such fears as put us upon crooked courses for our own security. The believing fear of God preserves against the disquieting fear of man. If we thought rightly of the greatness and glory of God, we should see all the power of our enemies restrained. The Lord, who will be a Sanctuary to those who trust in him, will be a Stone of stumbling, and a Rock of offence, to those who make the creature their fear and their hope. If the things of God be an offence to us, they will undo us. The apostle quotes this as to all who persisted in unbelief of the gospel of Christ, 벧전2:8. The crucified Emmanuel, who was and is a Stumbling-stone and Rock of offence to unbelieving Jews, is no less so to thousands who are called Christians. The preaching of the cross is foolishness in their esteem; his doctrines and precepts offend them.
사8:17-22 The prophet foresaw that the Lord would hide his face; but he would look for his return in favour to them again. Though not miraculous signs, the children's names were memorials from God, suited to excite attention. The unbelieving Jews were prone to seek counsel in difficulties, from diviners of different descriptions, whose foolish and sinful ceremonies are alluded to. Would we know how we may seek to our God, and come to the knowledge of his mind? To the law and to the testimony; for there you will see what is good, and what the Lord requires. We must speak of the things of God in the words which the Holy Ghost teaches, and be ruled by them. To those that seek to familiar spirits, and regard not God's law and testimony, there shall be horror and misery. Those that go away from God, go out of the way of all good; for fretfulness is a sin that is its own punishment. They shall despair, and see no way of relief, when they curse God. And their fears will represent every thing as frightful. Those that shut their eyes against the light of God's word, will justly be left to darkness. All the miseries that ever were felt or witnessed on earth, are as nothing, compared with what will overwhelm those who leave the words of Christ, to follow delusions.
【사8:2 JFB】2. I took—rather, "The Lord said to me, that I should take," &c. [Maurer].
Uriah—an accomplice of Ahaz in idolatry, and therefore a witness not likely to assist the prophet of God in getting up a prophecy after the event (왕하16:10). The witnesses were in order that when the event should come, they might testify that the tablet containing the prophecy had been inscribed with it at the time that it professed.
Zechariah—(대하29:13).
【사8:3 JFB】3. prophetess—perhaps the same as the "virgin" (사7:14), in the interim married as Isaiah's second wife: this is in the primary and temporary sense. Immanuel is even in this sense distinct from Maher-shalal-hash-baz. Thus nineteen months at least intervene from the prophecy (사7:14), nine before the birth of Immanuel, and ten from that time to the birth of Maher-shalal-hash-baz: adding eleven or twelve months before the latter could cry, "Father" (사8:4), we have about three years in all, agreeing with 사7:15, 16.
【사8:4 JFB】4. before, &c.—within a year.
【사8:6 JFB】6. waters of Shiloah … softly—Their source is on the southeast of Zion and east of Jerusalem. It means "sent," the water being sent through an aqueduct (요9:7). Figurative for the mild, though now weak, sway of the house of David; in the highest sense Shiloah expresses the benignant sway of Jehovah in the theocracy, administered through David. Contrast to the violent Euphrates, "the river" that typifies Assyria (사8:7; 계17:15). "This people" refers both to Israel, which preferred an alliance with Rezin of Syria to one with the kings of Judah, and to Judah, a party in which seems to have favored the pretentions of the son of Tabeal against David's line (사7:6); also to Judah's desire to seek an Assyrian alliance is included in the censure (compare 사7:17). 사8:14 shows that both nations are meant; both alike rejected the divine Shiloah. Not "My people," as elsewhere, when God expresses favor, but "this people" (사6:9).
【사8:7 JFB】7. therefore—for the reason given in 사8:6, the Assyrian flood, which is first to overflood Syria and Samaria, shall rise high enough to reach rebel Judah also (사8:8).
the river—Euphrates swollen in spring by the melting of the snow of the Armenian mountains (compare 사8:6; 사7:20).
all his glory—Eastern kings travel with a gorgeous retinue.
channels—natural and artificial in the level region, Mesopotamia.
【사8:8 JFB】8. pass through—The flood shall not stop at Syria and Samaria, but shall penetrate into Judea.
the neck—When the waters reach to the neck, a man is near drowning; still the head is not said to be overflowed. Jerusalem, elevated on hills, is the head. The danger shall be so imminent as to reach near it at Sennacherib's invasion in Hezekiah's reign; but it shall be spared (사30:28).
wings—the extreme bands of the Assyrian armies, fulfilled (사36:1; 37:25).
thy land, O Immanuel—Though temporarily applied to Isaiah's son, in the full sense this is applicable only to Messiah, that Judea is His, was, and still is, a pledge that, however sorely overwhelmed, it shall be saved at last; the "head" is safe even now, waiting for the times of restoration (행1:6); at the same time these words imply that, notwithstanding the temporary deliverance from Syria and Israel, implied in "Immanuel," the greatest calamities are to follow to Judah.
【사8:9 JFB】9. Associate yourselves—rather, "Raise tumults," or, Rage, that is, Do your worst [Maurer], referring perhaps to the attack of Rezin and Pekah on Jerusalem.
and … be broken in pieces—rather, "yet ye shall be thrown into consternation." Imperative in the Hebrew, according to the idiom whereby the second of two imperatives implies the future, namely, the consequence of the action contained in the first (so 사6:9). The name "Immanuel" in 사8:8 (compare 사8:10) suggests the thought of the ultimate safety of Immanuel's land, both from its present two invaders, and even from the Assyrians, notwithstanding the grievous flood, wherewith the previous verses foretell they shall deluge it. The succession of the house of David cannot be set aside in Judah, for Immanuel Messiah is to be born in it as heir of David, of whom Isaiah's son is but a type (사9:4, 6).
give ear … far countries—witness the discomfiture of Judah's enemies. The prophecy probably looks on also to the final conspiracy of Antichrist and his supporters against the Heir of David's throne in the latter days and their utter overthrow [Horsley].
gird yourselves … gird yourselves—The repetition expresses vehemently the certainty of their being thrown into consternation (not as English Version, "broken in pieces").
【사8:10 JFB】10. the word—of command, for the assault of Jerusalem.
God is with us—"Immanuel" implies this (민14:9; 시46:7).
【사8:11 JFB】11. with a strong hand—or else, "when He grasped me with His hand" [Horsley]. Maurer, as English Version, "with the impetus of His hand," that is, the felt impulse of His inspiration in my mind (렘15:17; 겔1:3; 3:14, 22; 37:1).
way of … people—their distrust of Jehovah, and the panic which led them and Ahab to seek Assyrian aid.
【사8:12 JFB】12-16. The words of Jehovah.
confederacy—rather, a conspiracy; an appropriate term for the unnatural combination of Israel with Syrian foreigners against Judea and the theocracy, to which the former was bound by ties of blood and hereditary religion [Maurer].
to all … say—rather, of all which this people calleth a conspiracy [G. V. Smith].
their fear—namely, object of fear: the hostile conspiracy.
be afraid—rather [Maurer], "nor make others to be afraid."
【사8:13 JFB】13. Sanctify—Honor His holy name by regarding Him as your only hope of safety (사29:23; 민20:12).
him … fear—"fear" lest you provoke His wrath by your fear of man and distrust of Him.
【사8:14 JFB】14. sanctuary—inviolable asylum, like the altar of the temple (왕상1:50; 2:28; 겔11:16; compare 잠18:10); namely, to those who fear and trust in Him.
but … offence—that is, a rock over which they should fall to their hurt; namely those who would not believe.
both … houses—Israel and Judah. Here again the prophecy expands beyond the temporary application in Ahaz' time. The very stone, Immanuel, which would have been a sanctuary on belief, becomes a fatal stumbling-block through unbelief. Jesus Christ refers to this in 마21:44. (Compare 신32:4, 15, 18, 30, 31, 37; 단2:34; 롬9:33; 벧전2:8).
gin—trap, in which birds are unexpectedly caught (Lu 21:35; 살전5:2). So at the destruction of Jerusalem under Titus.
【사8:15 JFB】15. stumble … taken—images from the means used in taking wild animals.
【사8:16 JFB】16. Bind up … seal—What Isaiah had before briefly noted by inscribing Maher-shalal-hash-baz in a tablet, fixed up in some public place, he afterwards wrote out more in detail in a parchment roll (사30:8); this he is now to seal up, not merely in order that nothing may be added to, or taken from it, as being complete, but to imply that it relates to distant events, and is therefore to be a sealed and not understood testimony (사6:9, 10), except in part among God's "disciples," that is, those who "sanctify the Lord" by obedient trust (시25:14). Subsequent revelations would afterwards clear up what now was dark. So the Apocalypse explains what in Daniel was left unexplained (compare 단8:26; 12:9). "The words are closed up and sealed till the time of the end"; but 계22:10, "Seal not the sayings of the prophecy … for the time is at hand" (compare 계5:1, 5, 9),
testimony—attested by Uriah and Zechariah (사8:2).
law—the revelation just given, having the force of a law.
disciples—not as Maurer, Uriah and Zechariah (compare 요7:17; 15:15).
【사8:17 JFB】17. I—Whatever the rest of the nation may do, I will look to Jehovah alone.
that hideth … face—though He seems now to withdraw His countenance from Judah (the then representative of "the house of Jacob"). Let us wait and trust in, though we cannot see, Him (사50:10; 54:8; 합2:3; Lu 2:25, 38).
【사8:18 JFB】18. I and the children—Isaiah means "salvation of Jehovah"; His children's names, also (사7:3, 14; 8:3), were "signs" suggestive of the coming and final deliverance.
wonders—that is, symbols of the future (사20:3; Z전3:8). "Behold I … me" is quoted in 히2:13 to prove the manhood of the Messiah. This is the main and ultimate fulfilment of the prophecy; its temporary meaning is applied to Ahaz' time. Isaiah typically, in 사8:17, 18, personates Messiah, who is at once "Father" and "Son," Isaiah and Immanuel, "Child" and "Mighty God," and is therefore called here a "wonder," as in 사9:6, "Wonderful." Hence in 히2:13, believers are called His "children"; but in 사8:11, 12, His "brethren." On "the Lord hath given me," see 요6:37, 39; 10:29; 17:12.
which dwelleth in … Zion—and will therefore protect Jerusalem.
【사8:19 JFB】19. Seek unto—Consult in your national difficulties.
them … familiar spirits—necromancers, spirit charmers. So Saul, when he had forsaken God (삼상28:7, &c.), consulted the witch of En-dor in his difficulties. These follow in the wake of idolatry, which prevailed under Ahaz (왕하16:3, 4, 10). He copied the soothsaying as he did the idolatrous "altar" of Damascus (compare 레20:6, which forbids it, 사19:3).
wizards—men claiming supernatural knowledge; from the old English, "to wit," that is, know.
peep—rather "chirp faintly," as young birds do; this sound was generally ascribed to departed spirits; by ventriloquism the soothsayers caused a low sound to proceed as from a grave, or dead person. Hence the Septuagint renders the Hebrew for "necromancers" here "ventriloquists" (compare 사29:4).
mutter—moan.
should not, &c.—The answer which Isaiah recommends to be given to those advising to have recourse to necromancers.
for the living, &c.—"should one, for the safety of the living, seek unto (consult) the dead?" [Gesenius]. Lowth renders it, "In place of (consulting) the living, should one consult the dead?"
【사8:20 JFB】20. To the law, &c.—the revelation of God by His prophet (사8:16), to which he directs them to refer those who would advise necromancy.
if they speak not … it is because—English Version understands "they" as the necromancers. But the Hebrew rendered "because" is not this but "who"; and "if not," ought rather to be "shall they not"; or, truly they shall speak according to this word, who have no morning light (so the Hebrew, that is, prosperity after the night of sorrows) dawning on them [Maurer and G. V. Smith]. They who are in the dark night of trial, without a dawn of hope, shall surely say so, Do not seek, as we did, to necromancy, but to the law," &c. The law perhaps includes here the law of Moses, which was the "Magna Charta" on which prophetism commented [Kitto].
【사8:21 JFB】21, 22. More detailed description of the despair, which they shall fall into, who sought necromancy instead of God; 사8:20 implies that too late they shall see how much better it would have been for them to have sought "to the law," &c. (신32:31). But now they are given over to despair. Therefore, while seeing the truth of God, they only "curse their King and God"; foreshadowing the future, like conduct of those belonging to the "kingdom of the beast," when they shall be visited with divine plagues (계16:11; compare 렘18:12).
through it—namely, the land.
hardly bestead—oppressed with anxiety.
hungry—a more grievous famine than the temporary one in Ahaz' time, owing to Assyria; then there was some food, but none now (사7:15, 22; 레26:3-5, 14-16, 20).
their king … God—Jehovah, King of the Jews (시5:2; 68:24).
look upward … unto the earth—Whether they look up to heaven, or down towards the land of Judea, nothing but despair shall present itself.
dimness of anguish—darkness of distress (잠1:27).
driven to darkness—rather, "thick darkness" (렘23:12). Driven onward, as by a sweeping storm. The Jewish rejection of "their King and God," Messiah, was followed by all these awful calamities.
※ 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.