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■ 욥기 6장
1. 욥이 대답하여 가로되
But Job answered and said ,
2. 나의 분한을 달아 보며 나의 모든 재앙을 저울에 둘 수 있으면
Oh that my grief were throughly weighed , and my calamity laid in the balances together !
3. 바다 모래보다도 무거울 것이라 그럼으로하여 나의 말이 경솔하였구나
For now it would be heavier than the sand of the sea : therefore my words are swallowed up .
4. 전능자의 살이 내 몸에 박히매 나의 영이 그 독을 마셨나니 하나님의 두려움이 나를 엄습하여 치는구나
For the arrows of the Almighty are within me, the poison whereof drinketh up my spirit : the terrors of God do set themselves in array against me.
5. 들 나귀가 풀이 있으면 어찌 울겠으며 소가 꼴이 있으면 어찌 울겠느냐
Doth the wild ass bray when he hath grass ? or loweth the ox over his fodder ?
6. 싱거운 것이 소금 없이 먹히겠느냐 닭의 알 흰자위가 맛이 있겠느냐
Can that which is unsavoury be eaten without salt ? or is there any taste in the white of an egg ?
7. 이런 것을 만지기도 내 마음이 싫어하나니 못된 식물 같이 여김이니라
The things that my soul refused to touch are as my sorrowful meat .
8. 하나님이 나의 구하는 것을 얻게 하시며 나의 사모하는 것 주시기를 내가 원하나니
Oh that I might have my request ; and that God would grant me the thing that I long for !
9. 이는 곧 나를 멸하시기를 기뻐하사 그 손을 들어 나를 끊으실 것이라
Even that it would please God to destroy me; that he would let loose his hand , and cut me off !
10. 그러할지라도 내가 오히려 위로를 받고 무정한 고통 가운데서도 기뻐할 것은 내가 거룩하신 이의 말씀을 거역지 아니하였음이니라
Then should I yet have comfort ; yea, I would harden myself in sorrow : let him not spare ; for I have not concealed the words of the Holy One .
11. 내가 무슨 기력이 있관대 기다리겠느냐 내 마지막이 어떠하겠관대 오히려 참겠느냐
What is my strength , that I should hope ? and what is mine end , that I should prolong my life ?
12. 나의 기력이 어찌 돌의 기력이겠느냐 나의 살이 어찌 놋쇠겠느냐
Is my strength the strength of stones ? or is my flesh of brass ?
13. 나의 도움이 내 속에 없지 아니하냐 나의 지혜가 내게서 쫓겨나지 아니하였느냐
Is not my help in me? and is wisdom driven quite from me?
14. 피곤한 자 곧 전능자 경외하는 일을 폐한 자를 그 벗이 불쌍히 여길 것이어늘
To him that is afflicted pity should be shewed from his friend ; but he forsaketh the fear of the Almighty .
15. 나의 형제는 내게 성실치 아니함이 시냇물의 마름 같고 개울의 잦음 같구나
My brethren have dealt deceitfully as a brook , and as the stream of brooks they pass away ;
16. 얼음이 녹으면 물이 검어지며 눈이 그 속에 감취었을지라도
Which are blackish by reason of the ice , and wherein the snow is hid :
17. 따뜻하면 마르고 더우면 그 자리에서 아주 없어지나니
What time they wax warm , they vanish : when it is hot , they are consumed out of their place .
18. 떼를 지은 객들이 시냇가로 다니다가 돌이켜 광야로 가서 죽고
The paths of their way are turned aside ; they go to nothing , and perish .
19. 데마의 떼들이 그것을 바라보고 스바의 행인들도 그것을 사모하다가
The troops of Tema looked , the companies of Sheba waited for them.
20. 거기 와서는 바라던 것을 부끄리고 낙심하느니라
They were confounded because they had hoped ; they came thither, and were ashamed .
21. 너희도 허망한 자라 너희가 두려운 일을 본즉 겁내는구나
For now ye are nothing; ye see my casting down , and are afraid .
22. 내가 언제 너희에게 나를 공급하라 하더냐 언제 나를 위하여 너희 재물로 예물을 달라더냐
Did I say , Bring unto me? or, Give a reward for me of your substance ?
23. 내가 언제 말하기를 대적의 손에서 나를 구원하라 하더냐 포악한 자의 손에서 나를 구속하라 하더냐
Or, Deliver me from the enemy’s hand ? or, Redeem me from the hand of the mighty ?
24. 내게 가르쳐서 나의 허물된 것을 깨닫게 하라 내가 잠잠하리라
Teach me, and I will hold my tongue : and cause me to understand wherein I have erred .
25. 옳은 말은 어찌 그리 유력한지, 그렇지만 너희의 책망은 무엇을 책망함이뇨
How forcible are right words ! but what doth your arguing reprove ?
26. 너희가 말을 책망하려느냐 소망이 끊어진 자의 말은 바람 같으니라
Do ye imagine to reprove words , and the speeches of one that is desperate , which are as wind ?
27. 너희는 고아를 제비 뽑으며 너희 벗을 매매할 자로구나
Yea, ye overwhelm the fatherless , and ye dig a pit for your friend .
28. 이제 너희가 나를 향하여 보기를 원하노라 내가 너희를 대면하여 결코 거짓말하지 아니하리라
Now therefore be content , look upon me; for it is evident unto you if I lie .
29. 너희는 돌이켜 불의한 것이 없게 하기를 원하노라 너희는 돌이키라 내 일이 의로우니라
Return , I pray you, let it not be iniquity ; yea, return again , my righteousness is in it.
30. 내 혀에 어찌 불의한 것이 있으랴 내 미각이 어찌 궤휼을 분변치 못하랴
Is there iniquity in my tongue ? cannot my taste discern perverse things ?
■ 주석 보기
【욥6:1 JFB】욥6:1-30. Reply of Job to Eliphaz.
【욥6:1 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
【욥6:1 MHCC】Job still justifies himself in his complaints. In addition to outward troubles, the inward sense of God's wrath took away all his courage and resolution. The feeling sense of the wrath of God is harder to bear than any outward afflictions. What then did the Saviour endure in the garden and on the cross, when he bare our sins, and his soul was made a sacrifice to Divine justice for us! Whatever burden of affliction, in body or estate, God is pleased to lay upon us, we may well submit to it as long as he continues to us the use of our reason, and the peace of our conscience; but if either of these is disturbed, our case is very pitiable. Job reflects upon his friends for their censures. He complains he had nothing offered for his relief, but what was in itself tasteless, loathsome, and burdensome.
【욥6:2 JFB】2. throughly weighed—Oh, that instead of censuring my complaints when thou oughtest rather to have sympathized with me, thou wouldst accurately compare my sorrow, and my misfortunes; these latter "outweigh in the balance" the former.
【욥6:3 JFB】3. the sand—(잠27:3).
are swallowed up—See Margin [that is, "I want words to express my grief"]. But Job plainly is apologizing, not for not having had words enough, but for having spoken too much and too boldly; and the Hebrew is, "to speak rashly" [Umbreit, Gesenius, Rosenmuller]. "Therefore were my words so rash."
【욥6:4 JFB】4. arrows … within me—have pierced me. A poetic image representing the avenging Almighty armed with bow and arrows (시38:2, 3). Here the arrows are poisoned. Peculiarly appropriate, in reference to the burning pains which penetrated, like poison, into the inmost parts—("spirit"; as contrasted with mere surface flesh wounds) of Job's body.
set themselves in array—a military image (유20:33). All the terrors which the divine wrath can muster are set in array against me (사42:13).
【욥6:5 JFB】5. Neither wild animals, as the wild ass, nor tame, as the ox, are dissatisfied when well-supplied with food. The braying of the one and the lowing of the other prove distress and want of palatable food. So, Job argues, if he complains, it is not without cause; namely, his pains, which are, as it were, disgusting food, which God feeds him with (end of 욥6:7). But he should have remembered a rational being should evince a better spirit than the brute.
【욥6:6 JFB】6. unsavoury—tasteless, insipid. Salt is a chief necessary of life to an Easterner, whose food is mostly vegetable.
the white—literally, "spittle" (삼상21:13), which the white of an egg resembles.
【욥6:7 JFB】7. To "touch" is contrasted with "meat." "My taste refused even to touch it, and yet am I fed with such meat of sickness." The second clause literally, is, "Such is like the sickness of my food." The natural taste abhors even to touch insipid food, and such forms my nourishment. For my sickness is like such nauseous food [Umbreit]. (시42:3; 80:5; 102:9). No wonder, then, I complain.
【욥6:8 JFB】8. To desire death is no necessary proof of fitness for death. The ungodly sometimes desire it, so as to escape troubles, without thought of the hereafter. The godly desire it, in order to be with the Lord; but they patiently wait God's will.
【욥6:8 MHCC】Job had desired death as the happy end of his miseries. For this, Eliphaz had reproved him, but he asks for it again with more vehemence than before. It was very rash to speak thus of God destroying him. Who, for one hour, could endure the wrath of the Almighty, if he let loose his hand against him? Let us rather say with David, O spare me a little. Job grounds his comfort upon the testimony of his conscience, that he had been, in some degree, serviceable to the glory of God. Those who have grace in them, who have the evidence of it, and have it in exercise, have wisdom in them, which will be their help in the worst of times.
【욥6:9 JFB】9. destroy—literally, "grind" or "crush" (사3:15).
let loose his hand—God had put forth His hand only so far as to wound the surface of Job's flesh (욥1:12; 2:6); he wishes that hand to be let loose, so as to wound deeply and vitally.
cut me off—metaphor from a weaver cutting off the web, when finished, from the thrum fastening it to the loom (사38:12).
【욥6:10 JFB】10. I would harden myself in sorrow—rather, "I would exult in the pain," if I knew that that pain would hasten my death [Gesenius]. Umbreit translates the Hebrew of "Let Him not spare," as "unsparing"; and joins it with "pain."
concealed—I have not disowned, in word or deed, the commands of the Holy One (시119:46; 행20:20). He says this in answer to Eliphaz' insinuation that he is a hypocrite. God is here called "the Holy One," to imply man's reciprocal obligation to be holy, as He is holy (레19:2).
【욥6:11 JFB】11. What strength have I, so as to warrant the hope of restoration to health? a hope which Eliphaz had suggested. "And what" but a miserable "end" of life is before me, "that I should" desire to "prolong life"? [Umbreit]. Umbreit and Rosenmuller not so well translate the last words "to be patient."
【욥6:12 JFB】12. Disease had so attacked him that his strength would need to be hard as a stone, and his flesh like brass, not to sink under it. But he has only flesh, like other men. It must, therefore, give way; so that the hope of restoration suggested by Eliphaz is vain (see on 욥5:11).
【욥6:13 JFB】13. Is not my help in me?—The interrogation is better omitted. "There is no help in me!" For "wisdom," "deliverance" is a better rendering. "And deliverance is driven quite from me."
【욥6:14 JFB】14. pity—a proverb. Charity is the love which judges indulgently of our fellow men: it is put on a par with truth in 잠3:3, for they together form the essence of moral perfection [Umbreit]. It is the spirit of Christianity (벧전4:8; 고전13:7; 잠10:12; 17:17). If it ought to be used towards all men, much more towards friends. But he who does not use it forsaketh (renounceth) the fear of the Almighty (약2:13).
【욥6:14 MHCC】In his prosperity Job formed great expectations from his friends, but now was disappointed. This he compares to the failing of brooks in summer. Those who rest their expectations on the creature, will find it fail when it should help them; whereas those who make God their confidence, have help in the time of need, 히4:16. Those who make gold their hope, sooner or later will be ashamed of it, and of their confidence in it. It is our wisdom to cease from man. Let us put all our confidence in the Rock of ages, not in broken reeds; in the Fountain of life, not in broken cisterns. The application is very close; “for now ye are nothing.” It were well for us, if we had always such convictions of the vanity of the creature, as we have had, or shall have, on a sick-bed, a death-bed, or in trouble of conscience. Job upbraids his friends with their hard usage. Though in want, he desired no more from them than a good look and a good word. It often happens that, even when we expect little from man, we have less; but from God, even when we expect much, we have more. Though Job differed from them, yet he was ready to yield as soon as it was made to appear that he was in error. Though Job had been in fault, yet they ought not to have given him such hard usage. His righteousness he holds fast, and will not let it go. He felt that there had not been such iniquity in him as they supposed. But it is best to commit our characters to Him who keeps our souls; in the great day every upright believer shall have praise of God.
【욥6:15 JFB】15. Those whom I regarded as "my brethren," from whom I looked for faithfulness in my adversity, have disappointed me, as the streams failing from drought—wadies of Arabia, filled in the winter, but dry in the summer, which disappoint the caravans expecting to find water there. The fulness and noise of these temporary streams answer to the past large and loud professions of my friends; their dryness in summer, to the failure of the friendship when needed. The Arab proverb says of a treacherous friend, "I trust not in thy torrent" (사58:11, Margin).
stream of brooks—rather, "the brook in the ravines which passes away." It has no perpetual spring of water to renew it (unlike "the fountain of living waters," 렘2:13; 사33:16, at the end); and thus it passes away as rapidly as it arose.
【욥6:16 JFB】16. blackish—literally, "Go as a mourner in black clothing" (시34:14). A vivid and poetic image to picture the stream turbid and black with melted ice and snow, descending from the mountains into the valley. In the [second] clause, the snow dissolved is, in the poet's view, "hid" in the flood [Umbreit].
【욥6:17 JFB】17. wax warm—rather, "At the time when." ("But they soon wax") [Umbreit]. "they become narrower (flow in a narrower bed), they are silent (cease to flow noisily); in the heat (of the sun) they are consumed or vanish out of their place. First the stream flows more narrowly—then it becomes silent and still; at length every trace of water disappears by evaporation under the hot sun" [Umbreit].
【욥6:18 JFB】18. turned aside—rather, "caravans" (Hebrew, "travellers") turn aside from their way, by circuitous routes, to obtain water. They had seen the brook in spring full of water: and now in the summer heat, on their weary journey, they turn off their road by a devious route to reach the living waters, which they remembered with such pleasure. But, when "they go," it is "into a desert" [Noyes and Umbreit]. Not as English Version, "They go to nothing," which would be a tame repetition of the drying up of the waters in 욥6:17; instead of waters, they find an "empty wilderness"; and, not having strength to regain their road, bitterly disappointed, they "perish." The terse brevity is most expressive.
【욥6:19 JFB】19. the troops—that is, "caravans."
Tema—north of Arabia-Deserta, near the Syrian desert; called from Tema son of Ishmael (창25:15; 사21:14; 렘25:23), still so called by the Arabs. 욥6:19, 20 give another picture of the mortification of disappointed hopes, namely, those of the caravans on the direct road, anxiously awaiting the return of their companions from the distant valley. The mention of the locality whence the caravans came gives living reality to the picture.
Sheba—refers here not to the marauders in North Arabia-Deserta (욥1:15), but to the merchants (겔27:22) in the south, in Arabia-Felix or Yemen, "afar off" (렘6:20; 마12:42; 창10:28). Caravans are first mentioned in 창37:25; men needed to travel thus in companies across the desert, for defense against the roving robbers and for mutual accommodation.
The companies … waited for them—cannot refer to the caravans who had gone in quest of the waters; for 욥6:18 describes their utter destruction.
【욥6:20 JFB】20. literally, "each had hoped"; namely, that their companions would find water. The greater had been their hopes the more bitter now their disappointment;
they came thither—to the place.
and were ashamed—literally, "their countenances burn," an Oriental phrase for the shame and consternation of deceived expectation; so "ashamed" as to disappointment (롬5:5).
【욥6:21 JFB】21. As the dried-up brook is to the caravan, so are ye to me, namely, a nothing; ye might as well not be in existence [Umbreit]. The Margin "like to them," or "to it" (namely, the waters of the brook), is not so good a reading.
ye see, and are afraid—Ye are struck aghast at the sight of my misery, and ye lose presence of mind. Job puts this mild construction on their failing to relieve him with affectionate consolation.
【욥6:22 JFB】22. And yet I did not ask you to "bring me" a gift; or to "pay for me out of your substance a reward" (to the Judge, to redeem me from my punishment); all I asked from you was affectionate treatment.
【욥6:23 JFB】23. the mighty—the oppressor, or creditor, in whose power the debtor was [Umbreit].
【욥6:24 JFB】24, 25. Irony. If you can "teach me" the right view, I am willing to be set right, and "hold my tongue"; and to be made to see my error. But then if your words be really the right words, how is it that they are so feeble? "Yet how feeble are the words of what you call the right view." So the Hebrew is used (in 미2:10; 1:9). The English Version, "How powerful," &c., does not agree so well with the last clause of the verse.
【욥6:25 JFB】25. And what will your arguings reprove?—literally, "the reproofs which proceed from you"; the emphasis is on you; you may find fault, who are not in my situation [Umbreit].
【욥6:26 JFB】26. Do you imagine—or, "mean."
to reprove words and (to reprove) the speeches of one desperate, (which are) as wind?—mere nothings, not to be so narrowly taken to task? Umbreit not so well takes the Hebrew for "as wind," as "sentiments"; making formal "sentiments" antithetical to mere "speeches," and supplying, not the word "reprove," but "would you regard," from the first clause.
【욥6:27 JFB】27. literally, "ye cause" (supply, "your anger") [Umbreit], a net, namely, of sophistry [Noyes and Schuttens], to fall upon the desolate (one bereft of help, like the fatherless orphan);
and ye dig (a pit) for your friend—that is, try to ensnare him, to catch him in the use of unguarded language [Noyes]. (시57:6); metaphor from hunters catching wild beasts in a pit covered with brushwood to conceal it. Umbreit from the Syriac, and answering to his interpretation of the first clause, has, "Would you be indignant against your friend?" The Hebrew in 욥41:6, means to "feast upon." As the first clause asks, "Would you catch him in a net?" so this follows up the image, "And would you next feast upon him, and his miseries?" So the Septuagint.
【욥6:28 JFB】28. be content—rather, "be pleased to"—look. Since you have so falsely judged my words, look upon me, that is, upon my countenance: for (it is evident before your faces) if I lie; my countenance will betray me, if I be the hypocrite that you suppose.
【욥6:29 JFB】29. Return—rather, "retract" your charges:
let it not be iniquity—that is, (retract) that injustice may not be done me. Yea retract, "my righteousness is in it"; that is, my right is involved in this matter.
※ 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.