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주석[JFB] — 요한복음 20장 · 부활하신 예수

요약
JFB 주석 · 섹션 27개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
← 19장21장 →

1절 카드 ↗

1, 2. The first day . . . cometh Mary Magdalene early, c.—(See on :- and Matthew 28:1 ; Matthew 28:2 ). she runneth and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre —Dear disciple! thy dead Lord is to thee "the Lord" still. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-20-1

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1절. **안식일 다음날 이른 아침 아직 어두울 때에** — 빛이 점차 밝아오는 시간이었다. **막달라 마리아가 일찍이 무덤에 와서 돌이 무덤에서 옮겨진 것을 보고** — 이 최초의 방문자는 막달라 마리아였다. 다른 복음서들과 결합하면 여러 여인들이 동행했음을 알 수 있다.

원주석

3절 카드 ↗

3-10. Peter therefore went forth, and that other disciple, and came first to the sepulchre —These particulars have a singular air of artless truth about them. Mary, in her grief, runs to the two apostles who were soon to be so closely associated in proclaiming the Saviour's resurrection, and they, followed by Mary, hasten to see with their own eyes. The younger disciple outruns the older; love haply supplying swifter wings. He stoops, he gazes in, but enters not the open sepulchre, held back probably by a reverential fear. The bolder Peter, coming up, goes in at once, and is rewarded with bright evidence of what had happened. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-20-3

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3-5절. **베드로와 그 다른 제자가** — "그 다른 제자"는 사랑받는 제자인 요한으로, 그 자신이 이 이야기를 쓰고 있다. **무덤으로 달려가서** — 두 사람 모두 서둘렀다. **그 다른 제자가 베드로보다 더 빨리 달려가서 먼저 무덤에 이르러** — 나이가 더 젊은 요한이 먼저 도착했지만 들어가지 않았다.

원주석

6절 카드 ↗

6-7. seeth the linen clothes lie —lying. And the napkin, that was about his head, not lying with the linen clothes —not loosely, as if hastily thrown down, and indicative of a hurried and disorderly removal. but wrapped —folded. together in a place by itself —showing with what grand tranquillity "the Living One" had walked forth from "the dead" ( :- ). "Doubtless the two attendant angels ( :- ) did this service for the Rising One, the one disposing of the linen clothes, the other of the napkin" [BENGEL]. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-20-6

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6-7절. **시몬 베드로는 따라와서 무덤에 들어가 보니** — 충동적인 베드로가 주저 없이 들어갔다. **세마포가 놓인 것과 또 머리를 쌌던 수건은 세마포와 함께 놓이지 않고 딴 곳에 쌌던 대로 놓인 것을 보니라** — 이 세부 사항들은 매우 중요하다. 시신을 도둑맞은 것이 아님을 보여 준다 — 도둑들은 수의를 그렇게 정돈하고 떠나지 않았을 것이다.

원주석

8절 카드 ↗

8. Then went in . . . that other disciple which came first to the sepulchre —The repetition of this, in connection with his not having gone in till after Peter, seems to show that at the moment of penning these words the advantage which each of these loving disciples had of the other was present to his mind. and he saw and believed —Probably he means, though he does not say, that he believed in his Lord's resurrection more immediately and certainly than Peter. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-20-8

Source

8-9절. **그 다른 제자도 들어가 보고 믿더라** — 무엇을 믿었는가? 그분이 부활하셨다는 것을. 빈 무덤과 정돈된 수의가 그를 확신시켰다. **그들은 아직 성경에서 그가 죽은 자 가운데서 다시 살아나야 하리라 하신 말씀을 알지 못하더라** — 즉, 그들은 그것을 이해하지 못했다. 믿음이 이해를 앞선 것이다.

원주석

9절 카드 ↗

9. For as yet they knew —that is, understood. not the scripture that he must rise again from the dead —In other words, they believed in His resurrection at first, not because they were prepared by Scripture to expect it; but facts carried resistless conviction of it in the first instance to their minds, and furnished a key to the Scripture predictions of it. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-20-9

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8-9절을 보라.

원주석

10절 카드 ↗

3-10. Peter therefore went forth, and that other disciple, and came first to the sepulchre —These particulars have a singular air of artless truth about them. Mary, in her grief, runs to the two apostles who were soon to be so closely associated in proclaiming the Saviour's resurrection, and they, followed by Mary, hasten to see with their own eyes. The younger disciple outruns the older; love haply supplying swifter wings. He stoops, he gazes in, but enters not the open sepulchre, held back probably by a reverential fear. The bolder Peter, coming up, goes in at once, and is rewarded with bright evidence of what had happened. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-20-10

Source

10절. **그들은 다시 자기들이 있는 곳으로 돌아갔다** — 왜 그들은 남지 않았는가? 아마도 두려움 때문이거나, 다른 제자들에게 알리기 위해서였을 것이다.

원주석

11절 카드 ↗

11-15. But Mary stood without at the sepulchre weeping, &c.—Brief was the stay of those two men. But Mary, arriving perhaps by another direction after they left, lingers at the spot, weeping for her missing Lord. As she gazes through her tears on the open tomb, she also ventures to stoop down and look into it, when lo! "two angels in white" (as from the world of light, and see on :- ) appear to her in a "sitting" posture, "as having finished some business, and awaiting some one to impart tidings to" [BENGEL]. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-20-11

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11-14절. **막달라 마리아는 무덤 밖에 서서 울더니** — 그녀는 남아서 슬픔 속에 있었다. 그녀의 사랑이 두려움보다 강했다.

원주석

12절 카드 ↗

12. one at the head, and the other at the feet where the body of Jesus had lain —not merely proclaiming silently the entire charge they had had of the body, of Christ [quoted in LUTHARDT], but rather, possibly, calling mute attention to the narrow space within which the Lord of glory had contracted Himself; as if they would say, Come, see within what limits, marked off by the interval here between us two, the Lord lay! But she is in tears, and these suit not the scene of so glorious an Exit. They are going to point out to her the incongruity. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-20-12

Source

**흰 옷 입은 두 천사가 예수의 시체 뉘었던 곳에 하나는 머리 편에, 하나는 발 편에 앉았는지라** — 그들의 위치는 번제물이 안치되었던 곳을 채우는 것처럼 보여서, 최후의 속죄제물이 있었던 곳을 신성한 파수꾼들이 지키고 있음을 암시한다.

원주석

13절 카드 ↗

13. Woman, why weepest thou? —You would think the vision too much for a lone woman. But absorbed in the one Object of her affection and pursuit, she speaks out her grief without fear. Because, &c.—that is, Can I choose but weep, when "they have taken away," &c., repeating her very words to Peter and John. On this she turned herself and saw Jesus Himself standing beside her, but took Him for the gardener. Clad therefore in some such style He must have been. But if any ask, as too curious interpreters do, whence He got those habiliments, we answer [with OLSHAUSEN and LUTHARDT] where the two angels got theirs. Nor did the voice of His first words disclose Him to Mary—"Woman, why weepest thou? whom seekest thou?" He will try her ere he tell her. She answers not the stranger's question, but comes straight to her point with him. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-20-13

Source

**그들이 이르되 여자여 어찌하여 우느냐** — 이 장면에서의 천사들의 온유함. 그녀의 대답은 그녀가 얼마나 그분의 몸에 고정되어 있는지를 보여 준다.

원주석

14절 카드 ↗

11-15. But Mary stood without at the sepulchre weeping, &c.—Brief was the stay of those two men. But Mary, arriving perhaps by another direction after they left, lingers at the spot, weeping for her missing Lord. As she gazes through her tears on the open tomb, she also ventures to stoop down and look into it, when lo! "two angels in white" (as from the world of light, and see on :- ) appear to her in a "sitting" posture, "as having finished some business, and awaiting some one to impart tidings to" [BENGEL]. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-20-14

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11-14절을 보라.

원주석

15절 카드 ↗

15. Sir, if thou have borne him hence —borne whom? She says not. She can think only of One, and thinks others must understand her. It reminds one of the question of the Spouse, "Saw ye him whom my soul loveth?" ( Song of Solomon 3:3 ). tell me where thou hast laid him, and I will take him away —Wilt thou, dear fragile woman? But it is the language of sublime affection, that thinks itself fit for anything if once in possession of its Object. It is enough. Like Joseph, He can no longer restrain Himself ( Song of Solomon 3:3- : ). return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-20-15

Source

15-17절. **예수께서 이르시되 여자여 어찌하여 울며 누구를 찾느냐** — 같은 위로의 질문이지만, 훨씬 더 달콤한 입술에서 나온다. **마리아는 그가 동산지기인 줄 알고** — 눈물과 아마도 어둠이 그녀의 시각을 흐리게 했을 것이다. 또는 그분이 이전과 다른 형태로 나타나셨을 것이다.

원주석

16절 카드 ↗

16, 17. Jesus saith unto her, Mary —It is not now the distant, though respectful, "Woman." It is the oft-repeated name, uttered, no doubt, with all the wonted manner, and bringing a rush of unutterable and overpowering associations with it. She turned herself, and saith to him, Rabboni! —But that single word of transported recognition was not enough for woman's full heart. Not knowing the change which had passed upon Him, she hastens to express by her action what words failed to clothe; but she is checked. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-20-16

Source

**예수께서 마리아야 부르시니** — 이 한 단어! 이 잘 아는 목소리 — 그리스도의 음성은 자기 양을 각각 이름으로 부르신다(요 10:3). **마리아가 돌이켜 히브리 말로 랍오니 하니** — 즉시, 완전하게, 그리고 기쁨에 넘쳐서 알아보았다.

원주석

17절 카드 ↗

17. Jesus saith unto her, Touch me not, for I am not yet ascended to my Father —Old familiarities must now give place to new and more awful yet sweeter approaches; but for these the time has not come yet. This seems the spirit, at least, of these mysterious words, on which much difference of opinion has obtained, and not much that is satisfactory said. but go to my brethren —(Compare Matthew 28:10 ; Hebrews 2:11 ; Hebrews 2:17 ). That He had still our Humanity, and therefore " is not ashamed to call us brethren, " is indeed grandly evidenced by these words. But it is worthy of most reverential notice, that we nowhere read of anyone who presumed to call Him Brother. "My brethren: Blessed Jesus, who are these? Were they not Thy followers? yea, Thy forsakers? How dost Thou raise these titles with Thyself! At first they were Thy servants; then disciples; a little before Thy death, they were Thy friends; now, after Thy resurrection, they were Thy brethren. But oh, mercy without measure! how wilt Thou, how canst Thou call them brethren whom, in Thy last parting, Thou foundest fugitives? Did they not run from Thee? Did not one of them rather leave his inmost coat behind him than not be quit of Thee? And yet Thou sayest, 'Go, tell My brethren! It is not in the power of the sins of our infirmity to unbrother us'" [BISHOP HALL]. I ascend unto my Father and your Father, and to my God and your God —words of incomparable glory! Jesus had called God habitually His Father, and on one occasion, in His darkest moment, His God. But both are here united, expressing that full-orbed relationship which embraces in its vast sweep at once Himself and His redeemed. Yet, note well, He says not, Our Father and our God. All the deepest of the Church fathers were wont to call attention to this, as expressly designed to distinguish between what God is to Him and to us— His Father essentially, ours not so: our God essentially, His not so: His God only in connection with us: our God only in connection with Him. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-20-17

Source

**예수께서 이르시되 나를 붙들지 말라** — 즉, "나를 계속 붙잡지 말라" — 그녀가 이미 붙잡고 있었음을 시사한다. 새로운 형태의 친교가 이제 시작된다. **내가 아직 아버지께로 올라가지 아니하였노라** — "그러나 그분에게 곧 올라갈 것이다. 현재의 방식으로 나와 교제하는 것은 끝났다." **내 아버지 곧 너희 아버지, 내 하나님 곧 너희 하나님께로 올라간다** — 얼마나 감동적인 구별인가! "내 아버지"와 "너희 아버지"는 다른 의미에서이다 — 그분은 본성으로, 우리는 양자로. 그러나 "내 하나님"과 "너희 하나님"은 같은 의미에서이다. 성육신하신 그리스도는 자신을 아버지께 종속시킨다.

원주석

18절 카드 ↗

18. Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her — To a woman was this honor given to be the first that saw the risen R edeemer, and that woman was not His mother. (See on :- ). :- . JESUS APPEARS TO THE ASSEMBLED DISCIPLES. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-20-18

Source

18절. **막달라 마리아가 가서 제자들에게 내가 주를 보았다 하고** — 그녀는 첫 번째 부활의 증인이 되었고, 제자들에게 나아가 "내가 주님을 보았습니다"라고 선언했다.

원주석

19절 카드 ↗

19-23. the same day at evening, the first day of the week, the doors being shut where the disciples were assembled for fear of the Jews, came Jesus —plainly not by the ordinary way of entrance. and saith unto them Peace be unto you —not the mere wish that even His own exalted peace might be theirs ( John 14:27 ), but conveying it into their hearts, even as He "opened their understandings to understand the scriptures" ( John 14:27- : ). return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-20-19

Source

19절. **이 날 곧 안식 후 첫날 저녁 때에 제자들이 있는 곳의 문들이 잠겨 있더라** — 유대인들에 대한 두려움 때문에(마 28:13-15 참고). **예수께서 오사 가운데 서서 이르시되 너희에게 평강이 있을지어다** — 잠긴 문은 그분을 막지 못했다. 그분의 몸은 이제 글로벌 법칙의 지배를 받지 않았다. **평강이 있을지어다** — 그들이 두려워하고 있는 시점에서 얼마나 적절한 첫 말씀인가!

원주석

20절 카드 ↗

20. And when he had so said, he showed them his hands and his side —not only as ocular and tangible evidence of the reality of His resurrection (See on :- ), but as through "the power of that resurrection" dispensing all His peace to men. Then were the disciples glad when they saw the Lord. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-20-20

Source

**이 말씀을 하시고 손과 옆구리를 보이시니** — 그분의 정체성을 확인하기 위해 — 손의 못 자국과 옆구리의 창 자국. 이것은 그분이 죽었다가 살아나신 바로 그 분임을 증명한다. **제자들이 주를 보고 기뻐하더라** — 부활절 기쁨의 황홀함.

원주석

21절 카드 ↗

21. Then said Jesus —prepared now to listen to Him in a new character. Peace be unto you. As my Father hath sent me, so send I you —(See on :- ). return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-20-21

Source

21절. **예수께서 또 이르시되 너희에게 평강이 있을지어다 아버지께서 나를 보내신 것같이 나도 너희를 보내노라** — 평강을 두 번 선언하신다 — 더 완전한 전달을 위해. 이제 그 평강은 그들에게 대사로서의 임무와 연결된다(요 17:18 참고).

원주석

22절 카드 ↗

22. he breathed on them —a symbolical conveyance to them of the Spirit. and saith, Receive ye the Holy Ghost —an earnest and first-fruits of the more copious Pentecostal effusion. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-20-22

Source

22절. **이 말씀을 하시고 그들을 향하사 숨을 내쉬며 이르시되 성령을 받으라** — 이것은 오순절 성령 강림의 예표이다. 이것은 그분의 도움 없이는 불가능한 임무를 위해 사도들에게 능력을 처음 불어넣어 주시는 것이다.

원주석

23절 카드 ↗

23. Whose soever sins ye remit, they are remitted unto them, &c.—In any literal and authoritative sense this power was never exercised by one of the apostles, and plainly was never understood by themselves as possessed by them or conveyed to them. (See on :- ). The power to intrude upon the relation between men and God cannot have been given by Christ to His ministers in any but a ministerial or declarative sense—as the authorized interpreters of His word, while in the actings of His ministers, the real nature of the power committed to them is seen in the exercise of church discipline. :- . JESUS AGAIN APPEARS TO THE ASSEMBLED DISCIPLES. return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-20-23

Source

23절. **너희가 누구의 죄든지 사하면 사하여질 것이요 누구의 죄든지 그대로 두면 그대로 있으리라** — 이것은 복음 선포를 통한 사죄의 선언과 거절을 가리킨다. 절대적인 신성한 사죄를 인간에게 주는 것이 아니라, 하나님의 말씀에 기반하여 용서받았음을 또는 용서받지 못했음을 선언하는 것이다(마 16:19 참고).

원주석

24절 카드 ↗

24, 25. But Thomas —(See on :- ). was not with them when Jesus came —why, we know not, though we are loath to think (with STIER, ALFORD and LUTHARDT) it was intentional, from sullen despondency. The fact merely is here stated, as a loving apology for his slowness of belief. return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-20-24

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24-25절. **열두 제자 중 하나인 디두모라 하는 도마는** — 왜 그가 없었는지 우리는 모른다. **다른 제자들이 그에게 이르되 우리가 주를 보았노라** — 동료들의 증언. **도마가 이르되 내가 그의 손의 못 자국을 보며 … 믿지 아니하겠노라** — 합리적이고 독립적인 성격의 도마는 직접 증거를 요구했다.

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25절 카드 ↗

25. We have seen the Lord —This way of speaking of Jesus (as John 20:20 ; John 21:7 ), so suited to His resurrection-state, was soon to become the prevailing style. Except I see in his hands the print of the nails, and put my linger into the print of the nails, and thrust my hand into his side, I will not believe —The very form of this speech betokens the strength of the unbelief. "It is not, If I shall see I shall believe, but, Unless I shall see I will not believe; nor does he expect to see, although the others tell him they had" [BENGEL]. How Christ Himself viewed this state of mind, we know from John 21:7- : , "He upbraided them with their unbelief and hardness of heart because they believed not them which had seen Him after He was risen." But whence sprang this pertinacity of resistance in such minds? Not certainly from reluctance to believe, but as in Nathanael (see on John 1:46 ) from mere dread of mistake in so vital a matter. return to ' Top of Page ' <a name="verse-26" class="com-number"

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bible-text/jhn-20-25

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24-25절을 보라.

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26절 카드 ↗

26-29. And after eight days —that is, on the eighth, or first day of the preceding week. They probably met every day during the preceding week, but their Lord designedly reserved His second appearance among them till the recurrence of His resurrection day, that He might thus inaugurate the delightful sanctities of THE LORD'S DAY ( :- ). disciples were within, and Thomas with them . . . Jesus . . . stood in the midst, and said, Peace be unto you. return to ' Top of Page ' <a name="verse-27" class="com-number"

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bible-text/jhn-20-26

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26절. **여드레를 지나서 제자들이 다시 집 안에 있을 때에 도마도 함께 있고 문이 닫혔는데 예수께서 오사 가운데 서서 이르시되 너희에게 평강이 있을지어다** — 이 두 번째 나타나심은 분명히 도마를 위한 것이었다. 주님은 도마가 있을 때까지 기다리셨다.

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27절 카드 ↗

27. Then saith he to Thomas, Reach hither . . . behold . . . put it into my side, and be not faithless, but believing —"There is something rhythmical in these words, and they are purposely couched in the words of Thomas himself, to put him to shame" [LUTHARDT]. But wish what condescension and gentleness is this done! return to ' Top of Page ' <a name="verse-28" class="com-number"

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bible-text/jhn-20-27

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**도마에게 이르시되 네 손가락을 이리 내밀어 내 손을 보고 네 손을 내밀어 내 옆구리에 넣어 보라** — 주님은 도마가 자신의 조건들을 반복하신다! 그분은 도마의 말들을 들으셨다.

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28절 카드 ↗

28. Thomas answered and said unto him, My Lord and my God —That Thomas did not do what Jesus invited him to do, and what he had made the condition of his believing, seems plain from :- ("Because thou hast seen Me, thou hast believed"). He is overpowered, and the glory of Christ now breaks upon him in a flood. His exclamation surpasses all that had been yet uttered, nor can it be surpassed by anything that ever will be uttered in earth or heaven. On the striking parallel in Nathanael, see on John 1:49 . The Socinian invasion of the supreme divinity of Christ here manifestly taught—as if it were a mere call upon God in a fit of astonishment—is beneath notice, save for the profanity it charges upon this disciple, and the straits to which it shows themselves reduced. return to ' Top of Page ' <a name="verse-29" class="com-number"

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절 (explains)

bible-text/jhn-20-28

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**도마가 대답하여 이르되 나의 주님이시요 나의 하나님이시니이다** — 즉각적이고 열렬한 신앙 고백! 그분이 하나님이시라는 더 완전한 고백은 이 복음서 어디에도 없으며, 이 그리스도의 신성에 대한 명시적 고백을 수정하지 않으신다는 사실 자체가 그 진리를 확인한다.

원주석

29절 카드 ↗

29. because thou hast seen me, thou hast believed —words of measured commendation, but of indirect and doubtless painfully—felt rebuke: that is, 'Thou hast indeed believed; it is well: it is only on the evidence of thy senses, and after peremptorily refusing all evidence short of that.' blessed they that have not seen, and yet have believed —"Wonderful indeed and rich in blessing for us who have not seen Him, is this closing word of the Gospel" [ALFORD]. John 20:30 ; John 20:31 . FIRST CLOSE OF THIS GOSPEL. The connection of these verses with the last words of John 20:29 is beautiful: that is, And indeed, as the Lord pronounced them blessed who not having seen Him have yet believed, so for that one end have the whole contents of this Gospel been recorded, that all who read it may believe on Him, and believing, have life in that blessed name. return to ' Top of Page ' <a name="verse-30" class="com-number"

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절 (explains)

bible-text/jhn-20-29

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**예수께서 이르시되 너는 나를 본 고로 믿느냐 보지 못하고 믿는 자들은 복되도다** — 신자들의 모든 세대에 대한 그분의 눈길이 이 복된 말씀 속에 있다. 도마의 믿음은 칭찬받지만, 더 높은 형태의 믿음이 있다 — 보지 않고도 믿는 것(히 11:1 참고).

원주석

30절 카드 ↗

30. many other signs —miracles. return to ' Top of Page ' <a name="verse-31" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-20-30

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30-31절. **예수께서 제자들 앞에서 이 책에 기록되지 아니한 다른 표적도 많이 행하셨으나** — 이것은 요한이 자신의 복음서가 완전하다고 주장하지 않음을 인정하는 것이다. **오직 이것을 기록함은** — "이것"은 요한이 기록한 표적들을 가리킨다.

원주석

31절 카드 ↗

31. But these are written —as sufficient specimens. the Christ, the Son of God —the one His official, the other His personal, title. believing . . . may have life —(See on John 6:51 ). return to ' Top of Page ' John Jhn 19 John Jhn John Jhn 21 Footnotes: Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Bibliographical Information Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on John 20". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ john-20.html. 1871-8. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; 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Pericope (part_of)

절 (explains)

bible-text/jhn-20-31

Source

30-31절을 보라. **이 표적들을 기록한 것은 예수께서 하나님의 아들 그리스도이심을 너희로 믿게 하려 함이요** — 이것이 이 복음서의 명시된 목적이다. **너희로 믿게 하려 함이요** — 이 복음서가 믿지 않는 자들을 회심시키기 위한 것인지(아오리스트 시제), 아니면 이미 믿는 자들을 강화하기 위한 것인지(현재 시제)에 대한 논쟁이 있지만, 두 가지 모두 이 복음서의 목적에 포함된다.

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