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주석[JFB] — 누가복음 2장 · 예수의 탄생

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JFB 주석 · 섹션 42개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. Cæsar Augustus —the first of the Roman emperors. all the world —so the vast Roman Empire was termed. taxed —enrolled, or register themselves. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

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**가이사 아구스도** — 로마 황제들 중 첫 번째이다. **온 세상** — 이 광대한 로마 제국이 그렇게 불렸다. **호적을 등록하라** — 등록하거나 호적을 올리게 하라는 것이다.

원주석

2절 카드 ↗

2. first . . . when Cyrenius, c.—a very perplexing verse, inasmuch as Cyrenius, or Quirinus, appears not to have been governor of Syria for about ten years after the birth of Christ, and the "taxing" under his administration was what led to the insurrection mentioned in :- . That there was a taxing, however, of the whole Roman Empire under Augustus, is now admitted by all and candid critics, even of skeptical tendency, are ready to allow that there is not likely to be any real inaccuracy in the statement of our Evangelist. Many superior scholars would render the words thus, "This registration was previous to Cyrenius being governor of Syria"—as the word "first" is rendered in John 1:15 ; John 15:18 . In this case, of course, the difficulty vanishes. But it is perhaps better to suppose, with others, that the registration may have been ordered with a view to the taxation, about the time of our Lord's birth, though the taxing itself—an obnoxious measure in Palestine—was not carried out till the time of Quirinus. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

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**구레뇨가 시리아 총독으로 있을 때** — 매우 난해한 구절이다. 구레뇨(퀴리니우스)는 그리스도 탄생 후 약 십 년이 지나서야 시리아 총독이 된 것으로 보이기 때문이다. 그러나 아구스도 치하에서 온 로마 제국이 호적 등록을 했다는 사실은 이제 모두에게 인정되고 있다. 많은 훌륭한 학자들은 이 말을 "이 등록은 구레뇨가 시리아 총독이 되기 이전의 것이다"로 번역하자고 제안하는데, "처음"이란 단어가 요한복음 1:15; 15:18에서도 그렇게 번역되기 때문이다.

원주석

3절 카드 ↗

3. went . . . to his own city —the city of his extraction, according to the Jewish custom, not of his abode, which was the usual Roman method. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

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**자기 본 고향으로** — 일반적인 로마 방식인 거주지가 아니라, 유대 관습에 따라 자기 출신 성읍으로 간 것이다.

원주석

4절 카드 ↗

4, 5. Not only does Joseph, who was of the royal line, go to Bethlehem ( :- ), but Mary too—not from choice surely in her condition, but, probably, for personal enrollment, as herself an heiress. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

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요셉은 왕족 혈통이었기에 베들레헴으로 갔고(미 5:2), 마리아도 아마 상속녀로서 개인 등록을 위해 함께 갔을 것이다.

원주석

5절 카드 ↗

5. espoused wife —now, without doubt, taken home to him, as related in Matthew 1:18 ; Matthew 25:6 . return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

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**정혼한 아내** — 이때 이미 마태복음 1:18, 25에 기록된 대로 그의 집에 데려간 것이 틀림없다.

원주석

6절 카드 ↗

6. while they were there, the days were accomplished that she should be delivered —Mary had up to this time been living at the wrong place for Messiah's birth. A little longer stay at Nazareth, and the prophecy would have failed. But lo! with no intention certainly on her part, much less of Cæsar Augustus, to fulfil the prophecy, she is brought from Nazareth to Bethlehem, and at that nick of time her period arrives, and her Babe is born ( Psalms 118:23 ). "Every creature walks blindfold; only He that dwells in light knows whether they go" [BISHOP HALL]. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

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마리아는 지금까지 메시아 탄생 장소로서는 잘못된 곳에 살고 있었다. 나사렛에 조금만 더 머물었더라면 예언이 실패했을 것이다. 그러나 아구스도 황제의 의도에서도, 마리아 자신의 의도에서도 예언을 성취하려는 목적은 전혀 없었다. 마리아는 나사렛에서 베들레헴으로 이끌려 왔고, 바로 그 결정적 순간에 해산할 때가 된 것이다(시 118:23). "모든 피조물은 눈을 감고 걷는다. 오직 빛 안에 거하시는 그분만이 그들이 어디로 가는지 아신다"[BISHOP HALL].

원주석

7절 카드 ↗

7. first-born —So :- ; yet the law, in speaking of the first-born, regardeth not whether any were born after or no, but only that none were born before [LIGHTFOOT]. wrapt him . . . laid him —The mother herself did so. Had she then none to help her? It would seem so ( 2 Corinthians 8:9 ). a manger —the manger, the bench to which the horses' heads were tied, on which their food could rest [WEBSTER and WILKINSON]. no room in the inn —a square erection, open inside, where travellers put up, and whose rear parts were used as stables. The ancient tradition, that our Lord was born in a grotto or cave, is quite consistent with this, the country being rocky. In Mary's condition the journey would be a slow one, and ere they arrived, the inn would be fully occupied—affecting anticipation of the reception He was throughout to meet with ( 2 Corinthians 8:9- : ). Wrapt in His swaddling—bands, And in His manger laid, The hope and glory of all lands Is come to the world's aid. No peaceful home upon His cradle smiled, Guests rudely went and came where slept the royal Child. KEBLE But some "guests went and came" not "rudely," but reverently. God sent visitors of His own to pay court to the new-born King. 2 Corinthians 8:9- : . ANGELIC ANNUNCIATION TO THE SHEPHERDS—THEIR VISIT TO THE NEWBORN BABE. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

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**첫아들** — 율법은 처음 낳은 것에 대해 그 후에 다른 아이가 태어났는지를 고려하지 않고, 오직 그 이전에 아무도 태어나지 않았다는 점만 주목한다[LIGHTFOOT]. **강보로 싸서 구유에 뉘었다** — 어머니 자신이 그리했다. 그녀를 도울 사람이 없었던 것인가? 그렇게 보인다(고후 8:9). **구유** — 말들의 머리가 매이는 벤치로, 그 위에 먹이가 올려졌다[WEBSTER and WILKINSON]. **여관에 머물 방이 없었기 때문입니다** — 안쪽이 트인 사각형 건물로, 나그네들이 묵는 곳이었고 뒤편은 마굿간으로 사용되었다.

원주석

8절 카드 ↗

8. abiding in the fields —staying there, probably in huts or tents. watch . . . by night —or, night watches, taking their turn of watching. From about passover time in April until autumn, the flocks pastured constantly in the open fields, the shepherds lodging there all that time. (From this it seems plain that the period of the year usually assigned to our Lord's birth is too late). Were these shepherds chosen to have the first sight of the blessed Babe without any respect of their own state of mind? That, at least, is not God's way. "No doubt, like Simeon ( Luke 2:25 ), they were among the waiters for the Consolation of Israel" [OLSHAUSEN]; and, if the simplicity of their rustic minds, their quiet occupation, the stillness of the midnight hours, and the amplitude of the deep blue vault above them for the heavenly music which was to fill their ear, pointed them out as fit recipients for the first tidings of an Infant Saviour, the congenial meditations and conversations by which, we may suppose, they would beguile the tedious hours would perfect their preparation for the unexpected visit. Thus was Nathanael engaged, all alone but not unseen, under the fig tree, in unconscious preparation for his first interview with Jesus. (See on Luke 2:25- : ). So was the rapt seer on his lonely rock "in the spirit on the Lord's Day," little thinking that this was his preparation for hearing behind him the trumpet voice of the Son of man ( Revelation 1:10 , &c.). But if the shepherds in His immediate neighborhood had the first, the sages from afar had the next sight of the new-born King. Even so still, simplicity first, science next, finds its way to Christ, whom In quiet ever and in shade Shepherds and Sage may find— They, who have bowed untaught to Nature's sway, And they, who follow Truth along her star-pav'd way. KEBLE return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

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**들에서 밤을 지새우며** — 아마도 오두막이나 천막에서. **밤 경야를 지키고 있었습니다** — 교대로 밤을 새우며. 4월 유월절 무렵부터 가을까지 양 떼는 항상 야외에서 방목되었고, 목자들은 그 기간 내내 그곳에서 지냈다. (이 사실에서 우리 주님의 탄생에 통상 배정된 연중 시기가 너무 늦다는 것이 분명해 보인다.) 이 목자들은 자신들의 마음 상태와 무관하게 복된 아기를 먼저 보도록 선택되었는가? 적어도 그것이 하나님의 방식은 아니다. "의심할 여지없이, 시므온처럼(눅 2:25), 그들은 이스라엘의 위로를 기다리는 자들 가운데 있었다"[OLSHAUSEN].

원주석

9절 카드 ↗

9. glory of the Lord —"the brightness or glory which is represented as encompassing all heavenly visions" [OLSHAUSEN]. sore afraid —So it ever was ( Daniel 10:7 ; Daniel 10:8 ; Luke 1:12 ; Revelation 1:17 ). Men have never felt easy with the invisible world laid suddenly open to their gaze. It was never meant to be permanent; a momentary purpose was all it was intended to serve. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

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**주의 영광** — "모든 하늘의 환상을 에워싸는 것으로 표현되는 밝음 혹은 영광"[OLSHAUSEN]. **몹시 두려워했습니다** — 항상 그러했다(단 10:7, 8; 눅 1:12; 계 1:17). 인간은 보이지 않는 세계가 갑자기 눈앞에 열릴 때 결코 편안하지 않았다.

원주석

10절 카드 ↗

10. to all people —"to the whole people," that is, of Israel; to be by them afterwards opened up to the whole world. (See on :- ). return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

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**온 백성에게** — "온 백성에게," 곧 이스라엘에게. 그것이 후에 전 세계에 열려질 것이었다.

원주석

11절 카드 ↗

11. unto you is born —you shepherds, Israel, mankind [BENGEL]. Compare Isaiah 9:6 , "Unto us a Child is born." It is a birth —"The Word is made flesh " ( John 1:14 ). When? " This day. " Where? " In the city of David "—in the right line and at the right "spot"; where prophecy bade us look for Him, and faith accordingly expected Him. How dear to us should be these historic moorings of our faith! With the loss of them, all substantial Christianity is lost. By means of them how many have been kept from making shipwreck, and attained to a certain external admiration of Him, ere yet they have fully "beheld His glory." a Saviour —not One who shall be a Saviour, but " born a Saviour. " Christ the Lord —"magnificent appellation!" [BENGEL]. "This is the only place where these words come together; and I see no way of understanding this "Lord" but as corresponding to the Hebrew JEHOVAH" [ALFORD]. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

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**너희를 위해** — 너희 목자들, 이스라엘, 인류에게[BENGEL]. 이사야 9:6, "우리에게 한 아기가 났고"와 비교하라. 이것은 탄생이다 — "말씀이 육신이 되셨다"(요 1:14). 언제인가? "오늘." 어디서인가? "다윗의 동네에서" — 예언이 우리로 하여금 그분을 기대하게 한 올바른 계보와 장소에서. **구원자** — 구원자가 될 분이 아니라 "구원자로 태어나신" 분이다. **주 그리스도이시다** — "웅장한 칭호!"[BENGEL]. 이 말들이 함께 나오는 것은 이곳이 유일하다.

원주석

12절 카드 ↗

12. a sign —"the sign." the babe —"a Babe." a manger —"the manger." The sign was to consist, it seems, solely in the overpowering contrast between the things just said of Him and the lowly condition in which they would find Him—Him whose goings forth have been from of old, from everlasting, "ye shall find a Babe"; whom the heaven of heavens cannot contain, "wrapt in swaddling bands"; the "Saviour, Christ the Lord," lying in a manger! Thus early were these amazing contrasts, which are His chosen style, held forth. (See :- .) return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

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**표징** — "그 표징." **아기** — "한 아기." **구유** — "그 구유." 이 표징은 방금 그분에 대해 말한 것과 그분이 발견될 낮은 처지 사이의 압도적 대비로만 이루어진 것 같다 — 그 나오심이 태초부터 영원에서 있었던 분을 "아기로" 보게 될 것이고, 하늘도 담지 못하는 분이 "강보에 싸여" 계시며, "구원자, 주 그리스도"가 구유에 누워 계신 것이다!

원주석

13절 카드 ↗

13. suddenly —as if only waiting till their fellow had done. with the angel —who retires not, but is joined by others, come to seal and to celebrate the tidings he has brought. heavenly host —or "army," an army celebrating peace! [BENGEL] "transferring the occupation of their exalted station to this poor earth, which so seldom resounds with the pure praise of God" [OLSHAUSEN]; to let it be known how this event is regarded in heaven and should be regarded on earth. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

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**갑자기** — 동료가 말을 마치기를 기다리기라도 한 것처럼. **하늘 군대** — 혹은 "군대"이니, 평화를 찬양하는 군대!이다[BENGEL]. 이 가난한 땅에 자신들의 드높은 위치의 직업을 가져와서, 하나님의 순수한 찬양이 거의 울려 퍼지지 않는 이 땅에서 울려 퍼지게 한 것이다[OLSHAUSEN].

원주석

14절 카드 ↗

14. Glory, c.—brief but transporting hymn—not only in articulate human speech, for our benefit, but in tunable measure, in the form of a Hebrew parallelism of two complete clauses, and a third one only amplifying the second, and so without a connecting "and." The " glory to God, " which the new-born "Saviour" was to bring, is the first note of this sublime hymn: to this answers, in the second clause, the " peace on earth, " of which He was to be "the Prince" ( :- ) —probably sung responsively by the celestial choir while quickly follows the glad echo of this note, probably by a third detachment of the angelic choristers—" good will to men. " "They say not, glory to God in heaven, where angels are, but, using a rare expression, " in the highest [heavens]," whither angels aspire not," ( Hebrews 1:3 ; Hebrews 1:4 ) [BENGEL]. "Peace" with God is the grand necessity of a fallen world. To bring in this, and all other peace in its train, was the prime errand of the Saviour to this earth, and, along with it, Heaven's whole "good will to men"—the divine complacency on a new footing—descends to rest upon men, as upon the Son Himself, in whom God is "well-pleased." ( Hebrews 1:4- : , the same word as here.) return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

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**가장 높은 곳에서는 하나님께 영광** — 간결하지만 황홀감을 주는 찬양이다. 히브리 대구의 형식으로 두 개의 완전한 절과 세 번째 절이 두 번째 절을 확대하며, 연결하는 "그리고" 없이 이어진다. 새로 태어난 "구원자"가 가져올 "하나님께의 영광"이 이 숭고한 찬양의 첫 음이다. 이에 상응하여 두 번째 절에서 그분이 "왕"이 될 "땅에서의 평화"가 나온다(사 9:6). 세 번째 절의 "사람들에게의 선의"가 기쁜 메아리로 따라온다. "그들은 천사들이 있는 하늘에서가 아니라, 드문 표현인 '가장 높은 [하늘]에서'라고 하니, 천사들도 거기에 이르지 못한다"[히브리서 저자].

원주석

15절 카드 ↗

15. Let us go, &c.—lovely simplicity of devoutness and faith this! They are not taken up with the angels, the glory that invested them, and the lofty strains with which they filled the air. Nor do they say, Let us go and see if this be true —they have no misgivings. But "Let us go and see this thing which is come to pass, which the Lord hath made known unto us. " Does not this confirm the view given on Luke 2:8 of the spirit of these humble men? return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

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**가서 봅시다** — 사랑스러운 단순함의 경건과 믿음! 그들은 천사들이나 그들을 감쌌던 영광이나 공중에 울려 퍼진 높은 음들에 사로잡히지 않는다. 또한 "가서 이것이 사실인지 봅시다"라고 하지도 않는다. 의심이 없는 것이다. "가서 주께서 우리에게 알려 주신 이 일어난 일을 봅시다."

원주석

16절 카드 ↗

16. with haste —Compare Luke 1:39 ; Matthew 28:8 ("did run"); John 4:28 ("left her water-pot," as they do their flocks, in a transport). found Mary, &c.—"mysteriously guided by the Spirit to the right place through the obscurity of the night" [OLSHAUSEN]. a manger —" the manger," as before. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

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**서둘러** — 눅 1:39; 마 28:8("뛰어갔다"); 요 4:28("물동이를 버려두고") 비교. **마리아와 요셉을 찾았고** — "밤의 어둠 속에서 성령에 의해 신비롭게 올바른 장소로 인도됨"[OLSHAUSEN].

원주석

17절 카드 ↗

17. made known abroad —before their return ( Luke 2:20 ), and thus were the first evangelists [BENGEL]. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

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**널리 알렸습니다** — 돌아오기 전에(눅 2:20), 그리하여 첫 번째 복음 전도자들이 되었다[BENGEL].

원주석

20절 카드 ↗

20. glorifying and praising God, c.—The latter word, used of the song of the angels ( :- ), and in Luke 19:37 Luke 24:53 , leads us to suppose that theirs was a song too, probably some canticle from the Psalter—meet vehicle for the swelling emotions of their simple hearts at what "they had heard and seen. " Luke 24:53- : . CIRCUMCISION OF CHRIST. Here only recorded, and even here merely alluded to, for the sake of the name then given to the holy Babe, "JESUS," or SAVIOUR ( Matthew 1:21 ; Acts 13:23 ). Yet in this naming of Him "Saviour," in the act of circumcising Him, which was a symbolical and bloody removal of the body of sin, we have a tacit intimation that they "had need"—as John said of His Baptism—rather to be circumcised by Him "with the circumcision made without hands, in the putting off of the body [of the sins] of the flesh by the circumcision of Christ" ( Acts 13:23- : ), and that He only "suffered it to be so, because thus it became Him to fulfil all righteousness" ( Acts 13:23- : ). Still the circumcision of Christ had a profound bearing on His own work—by few rightly apprehended. For since "he that is circumcised is a debtor to do the whole law " ( Acts 13:23- : ), Jesus thus bore about with Him in His very flesh the seal of a voluntary obligation to do the whole law—by Him only possible in the flesh since the fall. And as He was "made under the law" for no ends of His own, but only " to redeem them that were under the law, that we might receive the adoption of sons" ( Galatians 4:4 ; Galatians 4:5 ), the obedience to which His circumcision pledged Him was a redeeming obedience —that of a "Saviour." And, finally, as "Christ hath redeemed us from the curse of the law" by "being made a curse for us " ( Galatians 4:5- : ), we must regard Him, in His circumcision, as brought under a palpable pledge to be " obedient unto death, even the death of the cross " ( Philippians 2:8 ). Philippians 2:8- : . PURIFICATION OF THE VIRGIN—PRESENTATION OF THE BABE IN THE TEMPLE-SCENE THERE WITH SIMEON AND ANNA. return to ' Top of Page ' <a name="verse-22" class="com-number"

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**하나님께 영광을 돌리고 찬양하며** — 후자의 단어가 천사들의 노래에 사용되었고(눅 2:13), 눅 19:37; 24:53에도 나오는데, 이것이 시편에서 나온 어떤 찬양이었음을 시사한다. 이것은 "그들이 들고 본" 것에 대해 단순한 마음의 팽창하는 감정에 적합한 그릇이었다.

원주석

22절 카드 ↗

22, 24. her purification —Though the most and best copies read "their," it was the mother only who needed purifying from the legal uncleanness of childbearing. "The days" of this purification for a male child were forty in all ( Leviticus 12:2 ; Leviticus 12:4 ), on the expiry of which the mother was required to offer a lamb for a burnt offering, and a turtle dove or a young pigeon for a sin offering. If she could not afford a lamb, the mother had to bring another turtle dove or young pigeon; and, if even this was beyond her means, then a portion of fine flour, but without the usual fragrant accompaniments of oil and frankincense, as it represented a sin offering ( Leviticus 12:6-8 ; Leviticus 5:7-11 ). From the intermediate offering of "a pair of turtle doves or two young pigeons," we gather that Joseph and the Virgin were in poor circumstances ( 2 Corinthians 8:9 ), though not in abject poverty. Being a first-born male, they "bring him to Jerusalem, to present him to the Lord." All such had been claimed as "holy to the Lord," or set apart to sacred uses, in memory of the deliverance of the first-born of Israel from destruction in Egypt, through the sprinkling of blood ( 2 Corinthians 8:9- : ). In lieu of these, however, one whole tribe, that of Levi, was accepted, and set apart to occupations exclusively sacred ( 2 Corinthians 8:9- : ); and whereas there were two hundred seventy-three fewer Levites than first-born of all Israel on the first reckoning, each of these first-born was to be redeemed by the payment of five shekels, yet not without being " presented (or brought) unto the Lord, " in token of His rightful claim to them and their service ( Numbers 3:44-47 ; Numbers 18:15 ; Numbers 18:16 ). It was in obedience to this "law of Moses," that the Virgin presented her babe unto the Lord, "in the east gate of the court called Nicanor's Gate, where she herself would be sprinkled by the priest with the blood of her sacrifice" [LIGHTFOOT]. By that Babe, in due time, we were to be redeemed, "not with corruptible things as silver and gold, but with the precious blood of Christ" ( 1 Peter 1:18 ; 1 Peter 1:19 ), and the consuming of the mother's burnt offering, and the sprinkling of her with the blood of her sin offering, were to find their abiding realization in the "living sacrifice" of the Christian mother herself, in the fulness of a "heart sprinkled from an evil conscience," by "the blood which cleanseth from all sin." return to ' Top of Page ' <a name="verse-24" class="com-number"

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**그들의 정결 예식의 날** — 가장 좋은 사본들은 "그들의"라고 읽지만, 출산의 부정으로 인해 정결케 될 필요가 있는 것은 어머니뿐이었다. 남자아이의 경우 정결 기간은 모두 사십 일이었다(레 12:2, 4). 그 기간 만료 시 어머니는 번제로 어린 양을, 속죄제로 산비둘기나 어린 집비둘기를 드려야 했다. 어린 양을 드릴 형편이 되지 않으면 또 다른 산비둘기나 어린 집비둘기를 드렸다. "산비둘기 한 쌍이나 어린 집비둘기 두 마리"라는 중간 제물에서(레 12:6-8; 5:7-11), 우리는 그들이 매우 가난했음을 알게 된다.

원주석

24절 카드 ↗

22, 24. her purification —Though the most and best copies read "their," it was the mother only who needed purifying from the legal uncleanness of childbearing. "The days" of this purification for a male child were forty in all ( Leviticus 12:2 ; Leviticus 12:4 ), on the expiry of which the mother was required to offer a lamb for a burnt offering, and a turtle dove or a young pigeon for a sin offering. If she could not afford a lamb, the mother had to bring another turtle dove or young pigeon; and, if even this was beyond her means, then a portion of fine flour, but without the usual fragrant accompaniments of oil and frankincense, as it represented a sin offering ( Leviticus 12:6-8 ; Leviticus 5:7-11 ). From the intermediate offering of "a pair of turtle doves or two young pigeons," we gather that Joseph and the Virgin were in poor circumstances ( 2 Corinthians 8:9 ), though not in abject poverty. Being a first-born male, they "bring him to Jerusalem, to present him to the Lord." All such had been claimed as "holy to the Lord," or set apart to sacred uses, in memory of the deliverance of the first-born of Israel from destruction in Egypt, through the sprinkling of blood ( 2 Corinthians 8:9- : ). In lieu of these, however, one whole tribe, that of Levi, was accepted, and set apart to occupations exclusively sacred ( 2 Corinthians 8:9- : ); and whereas there were two hundred seventy-three fewer Levites than first-born of all Israel on the first reckoning, each of these first-born was to be redeemed by the payment of five shekels, yet not without being " presented (or brought) unto the Lord, " in token of His rightful claim to them and their service ( Numbers 3:44-47 ; Numbers 18:15 ; Numbers 18:16 ). It was in obedience to this "law of Moses," that the Virgin presented her babe unto the Lord, "in the east gate of the court called Nicanor's Gate, where she herself would be sprinkled by the priest with the blood of her sacrifice" [LIGHTFOOT]. By that Babe, in due time, we were to be redeemed, "not with corruptible things as silver and gold, but with the precious blood of Christ" ( 1 Peter 1:18 ; 1 Peter 1:19 ), and the consuming of the mother's burnt offering, and the sprinkling of her with the blood of her sin offering, were to find their abiding realization in the "living sacrifice" of the Christian mother herself, in the fulness of a "heart sprinkled from an evil conscience," by "the blood which cleanseth from all sin." return to ' Top of Page ' <a name="verse-25" class="com-number"

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22, 24절 참조.

원주석

25절 카드 ↗

25. just —upright in his moral character. devout —of a religious frame of spirit. waiting for the consolation of Israel —a beautiful title of the coming Messiah, here intended. the Holy Ghost was —supernaturally. upon him —Thus was the Spirit, after a dreary absence of nearly four hundred years, returning to the Church, to quicken expectation, and prepare for coming events. return to ' Top of Page ' <a name="verse-26" class="com-number"

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**의롭고 경건하여** — 도덕적 품성이 올곧고 경건한 마음의 틀을 가진 사람이었다. **이스라엘의 위로를 기다리고 있었습니다** — 오실 메시아의 아름다운 칭호. **성령께서 … 계셨습니다** — 초자연적으로. 이리하여 거의 사백 년의 음울한 부재 끝에 성령이 교회로 돌아오시어 기대를 소생시키고 다가올 사건들을 준비하셨다.

원주석

26절 카드 ↗

26. revealed by the Holy Ghost —implying, beyond all doubt, the personality of the Spirit. should see not death till he had seen —"sweet antithesis!" [BENGEL]. How would the one sight gild the gloom of the other! He was, probably, by this time, advanced in years. return to ' Top of Page ' <a name="verse-27" class="com-number"

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**계시를 받은 사람이었습니다** — 성령의 인격성을 모든 의심의 여지없이 함축한다. **죽지 않으리라고** — "달콤한 대구!"[BENGEL]. 한 광경이 다른 광경의 어두움을 얼마나 금빛으로 물들이겠는가! 그는 아마 그때 이미 노경에 들어 있었을 것이다.

원주석

27절 카드 ↗

27, 28. The Spirit guided him to the temple at the very moment when the Virgin was about to present Him to the Lord. return to ' Top of Page ' <a name="verse-28" class="com-number"

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성령이 그를 성전으로 인도하셨는데, 바로 동정녀가 그분을 주께 드리려 할 그 순간이었다.

원주석

28절 카드 ↗

28. took him up in his arms —immediately recognizing in the child, with unhesitating certainty, the promised Messiah, without needing Mary to inform him of what had happened to her. [OLSHAUSEN]. The remarkable act of taking the babe in his arms must not be overlooked. It was as if he said, "This is all my salvation and all my desire" ( 2 Samuel 23:5 ). return to ' Top of Page ' <a name="verse-29" class="com-number"

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**두 팔에 받아 안고** — 마리아에게서 어떤 말을 들을 필요도 없이 즉시 그 아이가 약속된 메시아임을 주저 없는 확신으로 알아보았다[OLSHAUSEN]. 아기를 팔에 안은 주목할 만한 행동은 간과해서는 안 된다. "이것이 나의 온 구원이요 나의 온 소원이다"(삼하 23:5)라고 말하는 것 같았다.

원주석

29절 카드 ↗

29. Lord —"Master," a word rarely used in the New Testament, and selected here with peculiar propriety, when the aged saint, feeling that his last object in wishing to live had now been attained, only awaited his Master's word of command to "depart." now lettest, c.—more clearly, "now Thou art releasing Thy servant" a patient yet reverential mode of expressing a desire to depart. return to ' Top of Page ' <a name="verse-30" class="com-number"

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**주재여** — "주인님"으로, 신약에서 드물게 사용되는 단어이지만, 삶의 마지막 목적이 이제 이루어진 느낌으로 오직 주인의 명령만을 기다리는 늙은 성도에게는 이 자리에서 특별한 적절함으로 선택된 것이다. **이제 놓아 보내십니다** — 더 명확히는 "이제 당신의 종을 놓아 보내고 계십니다." 출발을 소망하는 인내하되 경외하는 표현이다.

원주석

30절 카드 ↗

30. seen thy salvation —Many saw this child, nay, the full-grown "man, Christ Jesus," who never saw in Him "God's Salvation." This estimate of an object of sight, an unconscious, helpless babe, was pure faith. He "beheld His glory" ( :- ). In another view it was prior faith rewarded by present sight. return to ' Top of Page ' <a name="verse-31" class="com-number"

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**주님의 구원을 보았기 때문입니다** — 많은 사람이 이 아이를, 심지어 다 성장한 "사람 예수 그리스도"를 보았으나 그분 안에서 "하나님의 구원"을 전혀 보지 못했다. 눈에 보이는 대상, 무의식적이고 무력한 아기에 대한 이 평가는 순수한 믿음이었다.

원주석

31절 카드 ↗

31, 32. all people —all the peoples, mankind at large. a light to the Gentiles —then in thick darkness. glory of thy people Israel —already Thine, and now, in the believing portion of it, to be so more gloriously than ever. It will be observed that this "swan-like song, bidding an eternal farewell to this terrestrial life" [OLSHAUSEN], takes a more comprehensive view of the kingdom of Christ than that of Zacharias, though the kingdom they sing of is one. return to ' Top of Page ' <a name="verse-34" class="com-number"

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**모든 백성 앞에** — 모든 민족들, 인류 전체. **이방 사람들에게는 계시의 빛** — 그때 깊은 어둠 속에 있던 이들에게. **주님의 백성 이스라엘에게는 영광** — 이미 주님의 것이었고, 이제 믿는 자들 안에서 이전보다 더 영광스럽게 그러할 것이다.

원주석

34절 카드 ↗

34, 35. set —appointed. fall and rising again of many in Israel, and for a sign spoken against —Perhaps the former of these phrases expresses the two stages of temporary "fall of many in Israel" through unbelief, during our Lord's earthly career, and the subsequent "rising again" of the same persons after the effusion of the Spirit at pentecost threw a new light to them on the whole subject; while the latter clause describes the determined enemies of the Lord Jesus. Such opposite views of Christ are taken from age to age. return to ' Top of Page ' <a name="verse-35" class="com-number"

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**이 아기는 … 세움을 받았습니다** — 임명되었다. **이스라엘에서 많은 사람을 넘어지게도 하고 일어서게도 하며** — 아마도 전자는 우리 주님의 지상 사역 기간에 이스라엘 많은 사람이 불신앙으로 일시 "넘어짐"을, 후자는 오순절에 성령이 부어진 후 같은 사람들이 "일어섬"을 표현하는 것일 것이다. 후자의 절은 주 예수님의 단호한 원수들을 묘사한다. 그리스도에 대한 이런 상반된 견해들은 모든 시대에 나타난다.

원주석

35절 카드 ↗

35. Yea, &c.—"Blessed as thou art among women, thou shalt have thine own deep share of the struggles and sufferings which this Babe is to occasion"—pointing not only to the continued obloquy and rejection of this Child of hers, those agonies of His which she was to witness at the cross, and her desolate condition thereafter, but to dreadful alternations of faith and unbelief, of hope and fear regarding Him, which she would have to pass through. that the thoughts, &c.—Men's views and decisions regarding Christ are a mirror in which the very "thoughts of their hearts" are seen. return to ' Top of Page ' <a name="verse-36" class="com-number"

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bible-text/luk-2-35

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**칼이 당신의 영혼을 꿰뚫을 것입니다** — "여자들 가운데서 복된 그대이지만, 그대는 이 그대의 아기가 일으킬 투쟁과 고통에서 그대 자신의 깊은 몫을 갖게 될 것이다." 그것은 그녀가 목격할 그분의 고통들, 십자가에서의 그분의 임종, 그 이후의 그녀의 외로운 처지뿐 아니라, 그녀가 겪어야 할 믿음과 불신앙, 소망과 두려움의 끔찍한 교체들도 가리킨다. **많은 사람의 마음속 생각이 드러나게 하려는** — 그리스도에 관한 인간의 견해와 결정은 그들의 "마음의 생각들"이 드러나 보이는 거울이다.

원주석

36절 카드 ↗

36. Anna —or, Hannah. a prophetess —another evidence that "the last times" in which God was to "pour out His Spirit upon all flesh" were at hand. of the tribe of Aser —one of the ten tribes, of whom many were not carried captive, and not a few reunited themselves to Judah after the return from Babylon. The distinction of tribes, though practically destroyed by the captivity, was well enough known up to their final dispersion ( Romans 11:1 ; Hebrews 7:14 ); nor is it now entirely lost. lived, c.—she had lived seven years with her husband ( Hebrews 7:14- : ), and been a widow eighty-four years so that if she married at the earliest marriageable age, twelve years, she could not at this time be less than a hundred three years old. return to ' Top of Page ' <a name="verse-37" class="com-number"

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bible-text/luk-2-36

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**안나** — 혹은 한나. **여선지자** — "마지막 때"에 하나님이 "모든 육체에 성령을 부어 주실 것"이라는 또 다른 증거이다. **아셀 지파** — 포로로 잡혀가지 않은 많은 수의 열 지파 중 하나. 지파의 구분은 포로에 의해 실질적으로 사라졌으나, 최종 분산까지는 충분히 알려져 있었다(롬 11:1; 히 7:14). 그녀는 가장 이른 결혼 가능 나이인 열두 살에 시집가서 남편과 일곱 해를 살고, 이후 여든네 해를 과부로 지냈다면, 이때 적어도 백세 이상이었을 것이다.

원주석

37절 카드 ↗

37. departed not from the temple —was found there at all stated hours of the day, and even during the night services of the temple watchmen ( Psalms 134:1 ; Psalms 134:2 ), "serving God with fastings and prayer." (See Psalms 134:2- : , suggested by this.) return to ' Top of Page ' <a name="verse-38" class="com-number"

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bible-text/luk-2-37

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**성전을 떠나지 않고** — 하루의 정해진 시간들 모두, 심지어 성전 경비원들의 야간 예배에도(시 134:1, 2), "금식하며 기도하면서" 거기서 발견되었다.

원주석

38절 카드 ↗

38. coming in —"presenting herself." She had been there already but now is found "standing by," as Simeon's testimony to the blessed Babe died away, ready to take it up "in turn" (as the word rendered "likewise" here means). to all them, &c.—the sense is, "to all them in Jerusalem that were looking for redemption"—saying in effect, In that Babe are wrapt up all your expectations. If this was at the hour of prayer, when numbers flocked to the temple, it would account for her having such an audience as the words imply [ALFORD]. return to ' Top of Page ' <a name="verse-39" class="com-number"

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**다가와** — "자기 자신을 드러내며." 그녀는 이미 거기에 있었으나, 이제 시므온의 증언이 잦아들 때 "차례를 따라"(여기서 "또한"으로 번역된 단어가 그것을 뜻함) 이어받을 준비가 된 채로 "곁에 서" 있는 것이 발견된다. **예루살렘의 구속을 기다리는 모든 사람에게** — "예루살렘에서 구속을 기다리는 모든 사람에게 말하며," 사실상 "저 아기 안에 당신들의 모든 기대가 담겨 있소"라고 한 것이다.

원주석

39절 카드 ↗

39. Nothing is more difficult than to fix the precise order in which the visit of the Magi, with the flight into and return from Egypt ( :- ), are to be taken, in relation to the circumcision and presentation of Christ in the temple, here recorded. It is perhaps best to leave this in the obscurity in which we find it, as the result of two independent, though if we knew all, easily reconcilable narratives. return to ' Top of Page ' <a name="verse-40" class="com-number"

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동방 박사들의 방문, 이집트로의 피신과 귀환을 여기 기록된 할례와 성전 봉헌과 관련하여 정확한 순서로 배정하는 것보다 더 어려운 것은 없다. 이것은 두 개의 독립적이지만 완전히 알면 쉽게 조화될 서술의 결과로 모호하게 남겨두는 것이 아마도 최선이다.

원주석

40절 카드 ↗

40. His mental development kept pace with His bodily, and "the grace of God," the divine favor, rested manifestly and increasingly upon Him. See :- . :- . FIRST CONSCIOUS VISIT TO JERUSALEM. "Solitary flowered out of the wonderful enclosed garden of the thirty years, plucked precisely there where the swollen bud, at a distinctive crisis (at twelve years of age), bursts into flower. To mark that is assuredly the design and the meaning of this record" [STIER]. return to ' Top of Page ' <a name="verse-42" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-40

Source

**그분의 정신적 발달은 육체적 발달과 보조를 맞추었고** — "하나님의 은혜"가 그분 위에 나타나고 점점 더 증대되었다.

원주석

42절 카드 ↗

42. went up —"were wont to go." Though males only were required to go up to Jerusalem at the three annual festivals ( :- ), devout women, when family duties permitted, went also, as did Hannah ( 1 Samuel 1:7 ), and, as we here see, the mother of Jesus. when twelve years old —At this age every Jewish boy was styled "a son of the law," being put under a course of instruction and trained to fasting and attendance on public worship, besides being set to learn a trade. At this age accordingly our Lord is taken up for the first time to Jerusalem, at the passover season, the chief of the three annual festivals. But oh, with what thoughts and feelings must this Youth have gone up! Long ere He beheld it, He had doubtless "loved the habitation of God's house and the place where His honor dwelt" ( Psalms 26:8 ), a love nourished, we may be sure, by that "word hid in His heart," with which in afterlife He showed so perfect a familiarity. As the time for His first visit approached, could one's ear have caught the breathings of His young soul, he might have heard Him whispering, "As the hart panteth after the water brooks, so panteth my soul after Thee, O God. The Lord loveth the gates of Zion more than all the dwellings of Jacob. I was glad when they said unto me, Let us go unto the house of the Lord. Our feet shall stand within thy gates, O Jerusalem!" ( Psalms 42:1 ; Psalms 87:2 ; Psalms 122:1 ; Psalms 122:2 ). On catching the first view of "the city of their solemnities," and high above all in it, "the place of God's rest," we hear Him saying to Himself, "Beautiful for situation, the joy of the whole earth is Mount Zion, on the sides of the north, the city of the great King: Out of Zion, the perfection of beauty, God doth shine" ( Psalms 48:2 ; Psalms 50:2 ). Of His feelings or actions during all the eight days of the feast not a word is said. As a devout child, in company with its parents, He would go through the services, keeping His thoughts to Himself. But methinks I hear Him, after the sublime services of that feast, saying to Himself, "He brought me to the banqueting house, and his banner over me was love. I sat down under his shadow with great delight, and his fruit was sweet to my taste" ( Song of Solomon 2:3 ; Song of Solomon 2:4 ). return to ' Top of Page ' <a name="verse-43" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-42

Source

**올라가곤 했습니다** — "올라가는 것이 관례였다." 남자들만 세 해마다 열리는 절기에 올라가야 했지만(출 23:14-17), 경건한 여인들도 가사의 의무가 허락하면 올라갔다. 열두 살이 되면 모든 유대 소년은 "율법의 아들"로 불리며 교육 과정에 들어가 금식과 공중 예배 참석 훈련을 받았고 직업도 배우기 시작했다. 그래서 우리 주님도 이 나이에 처음으로 유월절에 예루살렘에 오르신 것이다.

원주석

43절 카드 ↗

43. as they returned —If the duties of life must give place to worship, worship, in its turn, must give place to them. Jerusalem is good, but Nazareth is good, too; let him who neglects the one, on pretext of attending to the other, ponder this scene. tarried behind . . . Joseph and his mother knew not —Accustomed to the discretion and obedience of the lad [OLSHAUSEN], they might be thrown off their guard. return to ' Top of Page ' <a name="verse-44" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-43

Source

**예루살렘에 그대로 남았습니다** — 삶의 의무가 예배에 자리를 양보해야 한다면, 예배도 그 차례에 삶의 의무에 자리를 양보해야 한다. 예루살렘은 좋지만 나사렛도 좋다. **부모는 그것을 알지 못했습니다** — 소년의 신중함과 순종에 익숙해져서[OLSHAUSEN], 그들은 경계를 늦추었을 것이다.

원주석

44절 카드 ↗

44. sought him among their kinsfolk and acquaintances —On these sacred journeys, whole villages and districts travelled in groups together, partly for protection, partly for company; and as the well-disposed would beguile the tediousness of the way by good discourse, to which the child Jesus would be no silent listener, they expect to find Him in such a group. return to ' Top of Page ' <a name="verse-45" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-44

Source

**일행 가운데 있으려니 여기고** — 이런 성스러운 순례에서는 마을 전체와 지역 사람들이 무리를 지어 함께 여행했는데, 착한 마음을 가진 이들은 소년 예수도 기쁘게 귀를 기울이는 그런 좋은 대화로 긴 여행의 지루함을 달랬을 것이다.

원주석

45절 카드 ↗

45, 46. After three sorrowing days, they find Him still in Jerusalem, not gazing on its architecture, or surveying its forms of busy life, but in the temple—not the "sanctuary" (as in :- ), to which only the priests had access, but in some one of the enclosures around it, where the rabbins, or "doctors," taught their scholars. return to ' Top of Page ' <a name="verse-46" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-45

Source

**사흘 만에** — 사흘 동안 슬퍼하며 찾다가 마침내 예루살렘에서, 그것도 성전에서 그를 발견했다. 건축물이나 바쁜 도시의 삶을 구경하는 것이 아니라, 랍비들 곧 "선생들"이 학생들을 가르치는 성전 주변 어느 뜰에서.

원주석

46절 카드 ↗

46. hearing . . . asking —The method of question and answer was the customary form of rabbinical teaching; teacher and learner becoming by turns questioner and answerer, as may be seen from their extant works. This would give full scope for all that "astonished them in His understanding and answers." Not that He assumed the office of teaching —"His hour" for that "was not yet come," and His equipment for that was not complete; for He had yet to "increase in wisdom" as well as "stature" ( :- ). In fact, the beauty of Christ's example lies very much in His never at one stage of His life anticipating the duties of another. All would be in the style and manner of a learner, "opening His mouth and panting." "His soul breaking for the longing that it had unto God's judgments at all times" ( :- ), and now more than ever before, when finding Himself for the first time in His Father's house. Still there would be in His questions far more than in their answers; and if we may take the frivolous interrogatories with which they afterwards plied Him, about the woman that had seven husbands and such like, as a specimen of their present drivelling questions, perhaps we shall not greatly err, if we suppose that "the questions" which He now "asked them" in return were just the germs of those pregnant questions with which He astonished and silenced them in after years: " What think ye of Christ? Whose Son is He? If David call Him Lord, how is He then his Son? " " Which is the first and great commandment? " " Who is my neighbour? " return to ' Top of Page ' <a name="verse-49" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-46

Source

**듣기도 하고 묻기도 하고** — 질문과 대답을 교환하는 방법이 랍비 교육의 관례적 형식이었다. 이것은 그분의 이해와 대답에 모든 사람을 놀라게 한 모든 것에 대한 충분한 여지를 주었을 것이다. 그분이 가르치는 직분을 맡으신 것이 아니었다 — 그것을 위한 "그분의 시간"은 아직 오지 않았고, 그 준비도 아직 완성되지 않았다. "그분은 지혜에서도 키에서도 아직 자라야 했기" 때문이다(눅 2:52). 그리스도 본보기의 아름다움은 그분의 생애 어느 단계에서도 다른 단계의 의무를 앞서 행하지 않으셨다는 데 있다.

원주석

49절 카드 ↗

49. about my Father's business —literally, "in" or "at My Fathers," that is, either "about My Father's affairs, " or "in My Father's courts "—where He dwells and is to be found— about His hand, so to speak. This latter shade of meaning, which includes the former, is perhaps the true one, Here He felt Himself at home, breathing His own proper air. His words convey a gentle rebuke of their obtuseness in requiring Him to explain this. "Once here, thought ye I should so readily hasten away? Let ordinary worshippers be content to keep the feast and be gone; but is this all ye have learnt of Me?" Methinks we are here let into the holy privacies of Nazareth; for what He says they should have known, He must have given them ground to know. She tells Him of the sorrow with which His father and she had sought Him. He speaks of no Father but one, saying, in effect, My Father has not been seeking Me; I have been with Him all this time; "the King hath brought me into His chambers . . . His left hand is under my head, and His right hand doth embrace me" ( Song of Solomon 1:4 ; Song of Solomon 2:6 ). How is it that ye do not understand? ( Song of Solomon 2:6- : ). return to ' Top of Page ' <a name="verse-50" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-49

Source

**제 아버지의 집에** — 문자 그대로는 "내 아버지의 것 안에" 혹은 "내 아버지의 집 안에" — 그분이 거하시고 만나질 곳에. 이 말들은 그들의 둔감함에 대한 온유한 책망을 전달한다. "일단 여기 와서 내가 이렇게 빨리 떠나야 한다고 생각했는가? 평범한 예배자들은 절기를 지키고 가도 좋다. 그러나 그대들은 나에 대해 이것 이상을 배우지 못했는가?" 나사렛의 거룩한 내밀함 속으로 우리가 여기서 들어가는 것 같다. 그분이 그들이 알았어야 했다고 하신 것은, 그분이 그들에게 알 근거를 주셨음이 틀림없기 때문이다.

원주석

50절 카드 ↗

50, 51. understood not —probably He had never expressly said as much, and so confounded them, though it was but the true interpretation of many things which they had seen and heard from Him at home. (See on :- .) But lest it should be thought that now He threw off the filial yoke, and became His own Master henceforth, and theirs too, it is purposely added, "And He went down with them, and was subject unto them. " The marvel of this condescension lies in its coming after such a scene, and such an assertion of His higher Sonship; and the words are evidently meant to convey this. "From this time we have no more mention of Joseph. The next we hear is of his "mother and brethren" ( :- ); whence it is inferred, that between this time and the commencement of our Lord's public life, Joseph died " [ALFORD], having now served the double end of being the protector of our Lord's Virgin—mother, and affording Himself the opportunity of presenting a matchless pattern of subjection to both parents. return to ' Top of Page ' <a name="verse-52" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-50

Source

**깨닫지 못했습니다** — 아마도 그분이 이 정도로 명시적으로 말씀하신 적이 없었을 것이고, 그래서 그들을 당황하게 했다. 비록 그것이 그들이 집에서 그분에게서 보고 들은 많은 것들의 올바른 해석에 불과했지만. 그러나 그분이 이제 아들의 멍에를 벗어 던지시어 자기 자신의 그리고 그들의 주인이 되지 않으셨음을 분명히 하기 위해, "그분이 그들과 함께 내려가 나사렛으로 와서, 그들에게 순종하며 지냈습니다"가 의도적으로 덧붙여진다. 이 말들의 놀라움은 그러한 장면 후에 그리고 더 높은 아들 됨을 주장한 후에 그것이 나온다는 데 있다. 요셉에 대한 이후의 언급은 없다.

원주석

52절 카드 ↗

52. See on :- . stature —or better, perhaps, as in the Margin, "age," which implies the other. This is all the record we have of the next eighteen years of that wondrous life. What seasons of tranquil meditation over the lively oracles, and holy fellowship with His Father; what inlettings, on the one hand, of light, and love, and power from on high, and outgoings of filial supplication, freedom, love, and joy on the other, would these eighteen years contain! And would they not seem "but a few days" if they were so passed, however ardently He might long to be more directly "about His Father's business?" return to ' Top of Page ' Luke Luk 1 Luke Luk Luke Luk 3 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 Luke 2". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ luke-2.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; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dictionary Baker's Evangelical Dictionary King James Dictionary Smith's Bible Dictionary Complete List of 26 Bible Encyclopedias (7) Int Standard Bible Encyclopedia The Nuttall Encyclopedia The 1901 Jewish Encylopedia The Catholic Encyclopedia Kitto's Bible Cyclopedia Complete List of 7 Interlinear Study Bible Hebrew Old Testament Greek Old and New Testament Strong's Interlinear Search Whole Bible ---------------- Old Testament New Testament ---------------- Books of Law Books of History Books of Wisdom Major Prophets Minor Prophets The Gospels Pauline Epistles General Epistles Apocalyptic Books NASB KJV HCS ESV BSB WEB Bible Lexicons (3) Old Testament/ New Testament Greek Old Testament Hebrew New Testament Aramaic Translated As Begins With Containing Ends With Exact matching Greek Hebrew Aramaic Original Language Studies (4) Bill Klein's "Greek Thoughts" Charles Loder's "Hebrew Thoughts" Benjamin

Pericope (part_of)

절 (explains)

bible-text/luk-2-52

Source

**지혜와 키가 자라고** — 혹은 더 낫게는 난외주처럼 "나이"인데, 이것이 전자를 함축한다. 이것이 그 놀라운 삶의 다음 십팔 년에 대해 우리가 가진 전부이다. 그 살아 있는 신탁들을 고요히 묵상하는 시간들, 아버지와의 거룩한 교제, 한편으로는 빛과 사랑과 능력이 높은 곳에서 들어오고, 다른 한편으로는 효자의 간구와 자유와 사랑과 기쁨이 흘러나가는 이 십팔 년은 얼마나 많은 것을 담고 있겠는가! 그것이 그렇게 지내졌다면 "아버지의 일을 더 직접적으로 하고자" 열망했어도 "며칠"처럼 보이지 않겠는가?

원주석

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