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■ 욥기 14장
1. 여인에게서 난 사람은 사는 날이 적고 괴로움이 가득하며
Man that is born of a woman is of few days , and full of trouble .
2. 그 발생함이 꽃과 같아서 쇠하여지고 그림자 같이 신속하여서 머물지 아니하거늘
He cometh forth like a flower , and is cut down : he fleeth also as a shadow , and continueth not.
3. 이와 같은 자를 주께서 눈을 들어 살피시나이까 나를 주의 앞으로 이끌어서 심문하시나이까
And dost thou open thine eyes upon such an one , and bringest me into judgment with thee?
4. 누가 깨끗한 것을 더러운 것 가운데서 낼 수 있으리이까 하나도 없나이다
Who can bring a clean thing out of an unclean ? not one .
5. 그 날을 정하셨고 그 달 수도 주께 있으므로 그 제한을 정하여 넘어가지 못하게 하셨사온즉
Seeing his days are determined , the number of his months are with thee, thou hast appointed his bounds that he cannot pass ;
6. 그에게서 눈을 돌이켜 그로 쉬게 하사 품꾼 같이 그 날을 마치게 하옵소서
Turn from him, that he may rest , till he shall accomplish , as an hireling , his day .
7. 나무는 소망이 있나니 찍힐지라도 다시 움이 나서 연한 가지가 끊이지 아니하며
For there is hope of a tree , if it be cut down , that it will sprout again , and that the tender branch thereof will not cease .
8. 그 뿌리가 땅에서 늙고 줄기가 흙에서 죽을지라도
Though the root thereof wax old in the earth , and the stock thereof die in the ground ;
9. 물 기운에 움이 돋고 가지가 발하여 새로 심은 것과 같거니와
Yet through the scent of water it will bud , and bring forth boughs like a plant .
10. 사람은 죽으면 소멸되나니 그 기운이 끊어진즉 그가 어디 있느뇨
But man dieth , and wasteth away : yea, man giveth up the ghost , and where is he?
11. 물이 바다에서 줄어지고 하수가 잦아서 마름 같이
As the waters fail from the sea , and the flood decayeth and drieth up :
12. 사람이 누우면 다시 일어나지 못하고 하늘이 없어지기까지 눈을 뜨지 못하며 잠을 깨지 못하느니라
So man lieth down , and riseth not: till the heavens be no more , they shall not awake , nor be raised out of their sleep .
13. 주는 나를 음부에 감추시며 주의 진노가 쉴 때까지 나를 숨기시고 나를 위하여 기한을 정하시고 나를 기억하옵소서
O that thou wouldest hide me in the grave , that thou wouldest keep me secret , until thy wrath be past , that thou wouldest appoint me a set time , and remember me!
14. 사람이 죽으면 어찌 다시 살리이까 나는 나의 싸우는 모든 날 동안을 참고 놓이기를 기다렸겠나이다
If a man die , shall he live again? all the days of my appointed time will I wait , till my change come .
15. 주께서는 나를 부르셨겠고 나는 대답하였겠나이다 주께서는 주의 손으로 지으신 것을 아껴 보셨겠나이다
Thou shalt call , and I will answer thee: thou wilt have a desire to the work of thine hands .
16. 그러하온데 이제 주께서 나의 걸음을 세시오니 나의 죄를 살피지 아니하시나이까
For now thou numberest my steps : dost thou not watch over my sin ?
17. 내 허물을 주머니에 봉하시고 내 죄악을 싸매시나이다
My transgression is sealed up in a bag , and thou sewest up mine iniquity .
18. 무너지는 산은 정녕 흩어지고 바위는 그 자리에서 옮겨가고
And surely the mountain falling cometh to nought , and the rock is removed out of his place .
19. 물은 돌을 닳게 하고 넘치는 물은 땅의 티끌을 씻어 버리나이다 이와 같이 주께서는 사람의 소망을 끊으시나이다
The waters wear the stones : thou washest away the things which grow out of the dust of the earth ; and thou destroyest the hope of man .
20. 주께서 사람을 영영히 이기셔서 떠나게 하시며 그의 얼굴 빛을 변하게 하시고 쫓아 보내시오니
Thou prevailest for ever against him, and he passeth : thou changest his countenance , and sendest him away .
21. 그 아들이 존귀하나 그가 알지 못하며 비천하나 그가 깨닫지 못하나이다
His sons come to honour , and he knoweth it not; and they are brought low , but he perceiveth it not of them.
22. 오직 자기의 살이 아프고 자기의 마음이 슬플 뿐이니이다
But his flesh upon him shall have pain , and his soul within him shall mourn .
■ 주석 보기
【욥14:1 JFB】욥14:1-22. Job Passes from His Own to the Common Misery of Mankind.
1. woman—feeble, and in the East looked down upon (창2:21). Man being born of one so frail must be frail himself (마11:11).
few days—(창47:9; 시90:10). Literally, "short of days." Man is the reverse of full of days and short of trouble.
【욥14:1 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
【욥14:1 MHCC】Job enlarges upon the condition of man, addressing himself also to God. Every man of Adam's fallen race is short-lived. All his show of beauty, happiness, and splendour falls before the stroke of sickness or death, as the flower before the scythe; or passes away like the shadow. How is it possible for a man's conduct to be sinless, when his heart is by nature unclean? Here is a clear proof that Job understood and believed the doctrine of original sin. He seems to have intended it as a plea, why the Lord should not deal with him according to his own works, but according to His mercy and grace. It is determined, in the counsel and decree of God, how long we shall live. Our times are in his hands, the powers of nature act under him; in him we live and move. And it is very useful to reflect seriously on the shortness and uncertainty of human life, and the fading nature of all earthly enjoyments. But it is still more important to look at the cause, and remedy of these evils. Until we are born of the Spirit, no spiritually good thing dwells in us, or can proceed from us. Even the little good in the regenerate is defiled with sin. We should therefore humble ourselves before God, and cast ourselves wholly on the mercy of God, through our Divine Surety. We should daily seek the renewing of the Holy Ghost, and look to heaven as the only place of perfect holiness and happiness.
【욥14:2 JFB】2. (시90:6; see on 욥8:9).
【욥14:3 JFB】3. open … eyes upon—Not in graciousness; but, "Dost Thou sharply fix Thine eyes upon?" (See on 욥7:20; also see on 욥1:7). Is one so frail as man worthy of such constant watching on the part of God? (Z전12:4).
me—so frail.
thee—so almighty.
【욥14:4 JFB】4. A plea in mitigation. The doctrine of original sin was held from the first. "Man is unclean from his birth, how then can God expect perfect cleanness from such a one and deal so severely with me?"
【욥14:5 JFB】5. determined—(욥7:1; 사10:23; 단9:27; 11:36).
【욥14:6 JFB】6. Turn—namely, Thine eyes from watching him so jealously (욥14:3).
hireling—(욥7:1).
accomplish—rather, "enjoy." That he may at least enjoy the measure of rest of the hireling who though hard worked reconciles himself to his lot by the hope of his rest and reward [Umbreit].
【욥14:7 JFB】7. Man may the more claim a peaceful life, since, when separated from it by death, he never returns to it. This does not deny a future life, but a return to the present condition of life. Job plainly hopes for a future state (욥14:13; 욥7:2). Still, it is but vague and trembling hope, not assurance; excepting the one bright glimpse in 욥19:25. The Gospel revelation was needed to change fears, hopes, and glimpses into clear and definite certainties.
【욥14:7 MHCC】Though a tree is cut down, yet, in a moist situation, shoots come forth, and grow up as a newly planted tree. But when man is cut off by death, he is for ever removed from his place in this world. The life of man may fitly be compared to the waters of a land flood, which spread far, but soon dry up. All Job's expressions here show his belief in the great doctrine of the resurrection. Job's friends proving miserable comforters, he pleases himself with the expectation of a change. If our sins are forgiven, and our hearts renewed to holiness, heaven will be the rest of our souls, while our bodies are hidden in the grave from the malice of our enemies, feeling no more pain from our corruptions, or our corrections.
【욥14:9 JFB】9. scent—exhalation, which, rather than the humidity of water, causes the tree to germinate. In the antithesis to man the tree is personified, and volition is poetically ascribed to it.
like a plant—"as if newly planted" [Umbreit]; not as if trees and plants were a different species.
【욥14:10 JFB】10. man … man—Two distinct Hebrew words are here used; Geber, a mighty man: though mighty, he dies. Adam, a man of earth: because earthly, he gives up the ghost.
wasteth—is reduced to nothing: he cannot revive in the present state, as the tree does. The cypress and pine, which when cut down do not revive, were the symbols of death among the Romans.
【욥14:11 JFB】11. sea—that is, a lake, or pool formed from the outspreading of a river. Job lived near the Euphrates: and "sea" is applied to it (렘51:36; 사27:1). So of the Nile (사19:5).
fail—utterly disappeared by drying up. The rugged channel of the once flowing water answers to the outstretched corpse ("lieth down," 욥14:12) of the once living man.
【욥14:12 JFB】12. heavens be no more—This only implies that Job had no hope of living again in the present order of the world, not that he had no hope of life again in a new order of things. 시102:26 proves that early under the Old Testament the dissolution of the present earth and heavens was expected (compare 창8:22). Enoch before Job had implied that the "saints shall live again" (Jude 14; 히11:13-16). Even if, by this phrase, Job meant "never" (시89:29) in his gloomier state of feelings, yet the Holy Ghost has made him unconsciously (벧전1:11, 12) use language expressing the truth, that the resurrection is to be preceded by the dissolution of the heavens. In 욥14:13-15 he plainly passes to brighter hopes of a world to come.
【욥14:13 JFB】13. Job wishes to be kept hidden in the grave until God's wrath against him shall have passed away. So while God's wrath is visiting the earth for the abounding apostasy which is to precede the second coming, God's people shall be hidden against the resurrection glory (사26:19-21).
set time—a decreed time (행1:7).
【욥14:14 JFB】14. shall he live?—The answer implied is, There is a hope that he shall, though not in the present order of life, as is shown by the words following. Job had denied (욥14:10-12) that man shall live again in this present world. But hoping for a "set time," when God shall remember and raise him out of the hiding-place of the grave (욥14:13), he declares himself willing to "wait all the days of his appointed time" of continuance in the grave, however long and hard that may be.
appointed time—literally, "warfare, hard service"; imlying the hardship of being shut out from the realms of life, light, and God for the time he shall be in the grave (욥7:1).
change—my release, as a soldier at his post released from duty by the relieving guard (see on 욥10:17) [Umbreit and Gesenius], but elsewhere Gesenius explains it, "renovation," as of plants in spring (욥14:7), but this does not accord so well with the metaphor in "appointed time" or "warfare."
【욥14:15 JFB】15. namely, at the resurrection (요5:28; 시17:15).
have a desire to—literally, "become pale with anxious desire:" the same word is translated "sore longedst after" (창31:30; 시84:2), implying the utter unlikelihood that God would leave in oblivion the "creature of His own hands so fearfully and wonderfully made." It is objected that if Job knew of a future retribution, he would make it the leading topic in solving the problem of the permitted afflictions of the righteous. But, (1) He did not intend to exceed the limits of what was clearly revealed; the doctrine was then in a vague form only; (2) The doctrine of God's moral government in this life, even independently of the future, needed vindication.
【욥14:16 JFB】16. Rather, "Yea, thou wilt number my steps, and wilt not (as now) jealously watch over my sin." Thenceforward, instead of severe watching for every sin of Job, God will guard him against every sin.
number … steps—that is, minutely attend to them, that they may not wander [Umbreit] (삼상2:9; 시37:23).
【욥14:16 MHCC】Job's faith and hope spake, and grace appeared to revive; but depravity again prevailed. He represents God as carrying matters to extremity against him. The Lord must prevail against all who contend with him. God may send disease and pain, we may lose all comfort in those near and dear to us, every hope of earthly happiness may be destroyed, but God will receive the believer into realms of eternal happiness. But what a change awaits the prosperous unbeliever! How will he answer when God shall call him to his tribunal? The Lord is yet upon a mercy-seat, ready to be gracious. Oh that sinners would be wise, that they would consider their latter end! While man's flesh is upon him, that is, the body he is so loth to lay down, it shall have pain; and while his soul is within him, that is, the spirit he is so loth to resign, it shall mourn. Dying work is hard work; dying pangs often are sore pangs. It is folly for men to defer repentance to a death-bed, and to have that to do which is the one thing needful, when unfit to do anything.
【욥14:17 JFB】17. sealed up—(욥9:7). Is shut up in eternal oblivion, that is, God thenceforth will think no more of my former sins. To cover sins is to completely forgive them (시32:1; 85:2). Purses of money in the East are usually sealed.
sewest up—rather, "coverest"; akin to an Arabic word, "to color over," to forget wholly.
【욥14:18 JFB】18. cometh to naught—literally, "fadeth"; a poetical image from a leaf (사34:4). Here Job falls back into his gloomy bodings as to the grave. Instead of "and surely," translate "yet"; marking the transition from his brighter hopes. Even the solid mountain falls and crumbles away; man therefore cannot "hope" to escape decay or to live again in the present world (욥14:19).
out of his place—so man (시103:16).
【욥14:19 JFB】19. The Hebrew order is more forcible: "Stones themselves are worn away by water."
things which grow out of—rather, "floods wash away the dust of the earth." There is a gradation from "mountains" to "rocks" (욥14:18), then "stones," then last "dust of the earth"; thus the solid mountain at last disappears utterly.
【욥14:20 JFB】20. prevailest—dost overpower by superior strength.
passeth—dieth.
changest countenance—the change in the visage at death. Differently (단5:9).
【욥14:21 JFB】21. One striking trait is selected from the sad picture of the severance of the dead from all that passes in the world (전9:5), namely, the utter separation of parents and children.
※ 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.