1절 카드 ↗
1. waked me —The prophet was lying in a state of ecstatic slumber with astonishment at the previous vision. "Came again, and waked me," does not imply that the angel had departed and now returned, but is an idiom for "waked me again." return to ' Top of Page ' <a name="verse-2" class="com-number"
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"나를 깨우니" — 선지자는 이전 환상에 대한 놀라움으로 황홀한 선잠의 상태에 있었다. "와서 다시 나를 깨우니"는 천사가 떠났다가 돌아왔다는 것을 암시하는 것이 아니라, "나를 다시 깨웠다"는 뜻의 관용어다.
원주석
- 번역원본
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2절 카드 ↗
2. candlestick —symbolizing the Jewish theocracy; and ultimately, the Church of which the Jewish portion is to be the head: the light-bearer (so the original is of "lights," Matthew 5:14 ; Matthew 5:16 ; Philippians 2:15 ) to the world. all . . . gold —all pure in doctrine and practice, precious and indestructible; such is the true ideal of the Church; such she shall be ( Philippians 2:15- : ). bowl upon the top —In the candlestick of the tabernacle the plural is used, bowls ( Exodus 25:31 ). The Hebrew implies that it was the fountain of supply of oil to the lamps. Christ at the head ("on the top") of the Church is the true fountain, of whose fulness of the Spirit all we receive grace ( John 1:16 ). his seven lamps —united in one stem; so in Exodus 25:32 . But in Revelation 1:12 the seven candlesticks are separate. The Gentile churches will not realize their unity till the Jewish Church as the stem unites all the lamps in one candlestick ( Revelation 1:12- : ). The "seven lamps," in Revelation 1:12- : , are the "seven Spirits of God." seven pipes —feeding tubes, seven apiece from the "bowl" to each lamp (see Margin ) [MAURER and CALVIN]; literally, "seven and seven": forty-nine in all. The greater the number of oil-feeding pipes, the brighter the light of the lamps. The explanation in Zechariah 4:6 is, that man's power by itself can neither retard nor advance God's work, that the real motive-power is God's Spirit. The seven times seven imply the manifold modes by which the Spirit's grace is imparted to the Church in her manifold work of enlightening the world. return to ' Top of Page ' <a name="verse-3" class="com-number"
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pericope/per-zec-4-001
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"등잔대" — 유대 신정 국가를 상징한다. 궁극적으로는 유대 부분이 머리가 될 교회를 상징한다. 원어는 "빛들"의 빛나는 자 (마 5:14, 16; 빌 2:15)로서 세상을 비추는 자다. "다 금으로 된" — 교리와 실천에서 모두 순수하고, 귀하며 불멸한다. 이것이 교회의 참된 이상이다. "그 꼭대기에 그릇이 있어" — 성막의 등잔대에서는 복수 "그릇들"이 사용된다 (출 25:31). 히브리어는 그것이 등불의 기름 공급원임을 암시한다. 교회의 "꼭대기"에 계신 그리스도는 우리 모두가 은혜를 받는 성령의 충만의 진정한 원천이시다 (요 1:16). "그 일곱 등잔" — 하나의 줄기로 합쳐져 있다 (출 25:32). 그러나 계 1:12에서 일곱 등잔대는 각각 분리되어 있다. 이방 교회들은 유대 교회가 줄기가 되어 모든 등잔을 하나의 등잔대로 연합시킬 때까지 (계 1:12) 자신들의 연합을 실현하지 못할 것이다. 계 1:12의 "일곱 등잔"은 "하나님의 일곱 성령"이다. "일곱 관들" — 각 등잔에 "그릇"에서 일곱씩 기름을 공급하는 관들이다 (마진 참조) [마우러와 칼뱅]. 문자적으로 "칠 더하기 칠." 모두 49개다. 기름을 공급하는 관이 많을수록 등불이 더 밝게 빛난다. 슥 4:6의 설명은 인간의 힘 자체로는 하나님의 일을 막거나 앞당길 수 없으며, 실제 원동력은 하나님의 성령이라는 것이다. 일곱 곱하기 일곱은 성령의 은혜가 세상을 밝히는 교회의 다방면의 사역에서 다양한 방식으로 전달됨을 암시한다.
원주석
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3절 카드 ↗
3. two olive trees —supplying oil to the bowl. The Holy Ghost, who fills with His fulness Messiah (the anointed: the "bowl"), from whom flow supplies of grace to the Church. by it —literally, "upon it," that is, growing so as somewhat to overtop it. For the explanation of the "two" see Zechariah 4:12 ; Zechariah 4:14 . return to ' Top of Page ' <a name="verse-4" class="com-number"
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"두 감람나무" — 그릇에 기름을 공급한다. 기름 부음 받은 자 메시아를 그분의 충만함으로 채우시는 (슥 4:14) 성령님이시고, 그분으로부터 교회에 은혜의 공급이 흐른다. "그 곁에" — 문자적으로 "그 위에," 곧 다소 위로 뻗어 있는 것처럼 자라는 것이다. "둘"에 대한 설명은 슥 4:12, 14 참조.
원주석
- 번역원본
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4절 카드 ↗
4. The prophet is instructed in the truths meant, that we may read them with the greater reverence and attention [CALVIN]. return to ' Top of Page ' <a name="verse-5" class="com-number"
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
선지자가 의도된 진리에 대해 가르침을 받는 것은 우리가 더 큰 경외심과 주의를 가지고 읽을 수 있도록 하기 위해서다 [칼뱅].
원주석
- 번역원본
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5절 카드 ↗
5. Knowest thou not, c.—Not a reproof of his ignorance, but a stimulus to reflection on the mystery. No, my lord —ingenious confession of ignorance as a little child he casts himself for instruction at the feet of the Lord. return to ' Top of Page ' <a name="verse-6" class="com-number"
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"네가 알지 못하느냐" — 그의 무지를 꾸짖는 것이 아니라 신비에 대한 성찰을 자극하는 것이다. "아니이다, 내 주여" — 어린아이처럼 겸손하게 무지를 고백하며 배움을 위해 주의 발 앞에 엎드린다.
원주석
- 번역원본
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6절 카드 ↗
6. Not by might . . . but by my Spirit —As the lamps burned continually, supplied with oil from a source (the living olive trees) which man did not make, so Zerubbabel need not be disheartened because of his weakness; for as the work is one to be effected by the living Spirit (compare :- ) of God, man's weakness is no obstacle, for God's might will perfect strength out of weakness ( Hosea 1:7 ; 2 Corinthians 12:10 ; Hebrews 11:34 ). "Might and power" express human strength of every description, physical, mental, moral. Or, "might" is the strength of many (an "army," literally); "power," that of one man [PEMBELLUS]. God can save, "whether with many, or with them that have no power" ( 2 Chronicles 14:11 ; compare 1 Samuel 14:6 ). So in the conversion of sinners ( 1 Corinthians 3:6 ; 2 Corinthians 10:4 ). "Zerubbabel" is addressed as the chief civil authority in directing the work. return to ' Top of Page ' <a name="verse-7" class="com-number"
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"힘으로 되지 아니하며 능으로 되지 아니하고 오직 나의 신으로 되느니라" — 등불이 인간이 만들지 않은 원천 (살아 있는 감람나무들)에서 기름을 공급받아 끊임없이 탔듯이, 스룹바벨은 그의 연약함으로 인해 낙심할 필요가 없다. 이 일은 하나님의 살아 있는 성령 (호 1:7; 고후 12:10; 히 11:34)에 의해 이루어질 것이기 때문이다. "힘과 능력"은 신체적, 정신적, 도덕적 모든 종류의 인간적 힘을 표현한다. 또는 "힘"은 많은 이들의 힘 (문자적으로 "군대")을, "능력"은 한 사람의 힘을 [펨벨루스]. 하나님은 "많은 이들을 통해서나 아무 능력도 없는 이들을 통해서나" 구원하실 수 있다 (대하 14:11; 삼상 14:6 참조). 죄인들의 회심에서도 마찬가지다 (고전 3:6; 고후 10:4). "스룹바벨"은 일을 지시하는 최고 민간 권위자로서 언급된다.
원주석
- 번역원본
commentary-section/jfb-zec-4-6-6(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
7절 카드 ↗
7. All mountain -like obstacles ( Isaiah 40:4 ; Isaiah 49:11 ) in Zerubbabel's way shall be removed, so that the crowning top-stone shall be put on, and the completion of the work be acknowledged as wholly of "grace." Antitypically, the antichristian last foe of Israel, the obstacle preventing her establishment in Palestine, about to be crushed before Messiah, is probably meant ( Jeremiah 51:25 ; Daniel 2:34 ; Daniel 2:44 ; Matthew 21:44 ). bring forth the head-stone —Primarily, bring it forth from the place where it was chiselled and give it to the workmen to put on the top of the building. It was customary for chief magistrates to lay the foundation, and also the crowning top-stone (compare Matthew 21:44- : ). Antitypically, the reference is to the time when the full number of the spiritual Church shall be completed, and also when "all Israel shall be saved" (compare Romans 11:26 ; Hebrews 11:40 ; Hebrews 12:22 ; Hebrews 12:23 ; Revelation 7:4-9 ). Grace, grace —The repetition expresses, Grace from first to last ( Revelation 7:4-66.7.9- : , Margin ). Thus the Jews are urged to pray perseveringly and earnestly that the same grace which completed it may always preserve it. "Shoutings" of acclamation accompanied the foundation of the literal temple ( Ezra 3:11 ; Ezra 3:13 ). So shoutings of "Hosanna" greeted the Saviour in entering Jerusalem ( Ezra 3:13- : ), when about to complete the purchase of salvation by His death: His Body being the second temple, or place of God's inhabitation ( John 2:20 ; John 2:21 ). So when the full number of the saints and of Israel is complete, and God shall say, "It is done," then again shall "a great voice of much people in heaven" attribute all to the "grace" of God, saying, "Alleluia! Salvation, and glory, and honor, and power, unto the Lord our God" ( Revelation 19:1 ; Revelation 19:6 ). Revelation 19:6- : regards Him as "the head-stone of the corner," that is, the foundation -stone. Compare the angels acclamations at His birth, Luke 2:14 . Here it is the top-stone. Messiah is not only the "Author," but also the Finisher ( Hebrews 12:2 ). "Grace" is ascribed "unto it," that is, the stone, Messiah. Hence the benediction begins, "The grace of the Lord Jesus Christ" ( Hebrews 12:2- : ). return to ' Top of Page ' <a name="verse-9" class="com-number"
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
스룹바벨의 길에 있는 모든 산 같은 장애물들 (사 40:4; 49:11)이 제거될 것이며, 꼭대기 돌이 올려져 일의 완성이 전적으로 "은혜"로 인한 것임이 인정될 것이다. 원형적으로는, 이스라엘이 팔레스타인에 정착하는 것을 방해하는 마지막 원수인 반그리스도, 메시아 앞에서 꺾이려는 사탄이 아마도 의미될 것이다 (렘 51:25; 단 2:34, 44; 마 21:44). "머릿돌을 내오게 하리니" — 먼저, 그것이 다듬어진 곳에서 내어다가 건물 꼭대기에 올리도록 일꾼들에게 주라. 수석 관리들이 기초석과 꼭대기 돌을 놓는 것이 관례였다. 원형적으로, 이 참조는 영적 교회의 완전한 수가 채워지고 "온 이스라엘이 구원받는" 때를 가리킨다 (롬 11:26; 히 11:40; 12:22, 23; 계 7:4-9 참조). "은혜, 은혜" — 반복은 처음부터 끝까지 은혜를 강조한다 (계 7:4-9, 마진). 이렇게 유대인들은 성전을 완공한 것과 같은 은혜가 항상 그것을 보존하기를 끊임없이 열정적으로 기도하도록 촉구받는다.
원주석
- 번역원본
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9절 카드 ↗
9. Zerubbabel . . . shall . . . finish it — ( Ezra 6:15 ) in the sixth year of Darius' reign. Lord . . . sent me unto you — ( Zechariah 2:9 ). The Divine Angel announces that in what He has just spoken, He has been commissioned by God the Father. return to ' Top of Page ' <a name="verse-10" class="com-number"
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pericope/per-zec-4-001
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"스룹바벨의 손이 이 성전의 기초를 놓았은즉 그 손이 또한 이것을 완성하리라" — (스 6:15) 다리오 재위 6년에. "만군의 여호와께서 나를 너희에게 보내신 줄을" — (슥 2:9). 신성한 천사는 방금 말씀하신 것에서 하나님 아버지의 위임을 받아 행하셨음을 선언하신다.
원주석
- 번역원본
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10절 카드 ↗
10. who . . . despised . . . small things —He reproves their ungrateful unbelief, which they felt because of the humble beginning, compared with the greatness of the undertaking; and encourages them with the assurance that their progress in the work, though small, was an earnest of great and final success, because Jehovah's eye is upon Zerubbabel and the work, to support Him with His favor. Contrast, "great is the day of Jezreel" ( Hosea 1:11 ) with "the day of small things" here. they shall rejoice . . . with those seven; they are the eyes of the Lord —rather, "they, even those seven eyes of the Lord (compare Zechariah 3:9 ), which . . . shall rejoice and see (that is, rejoicingly see) the plummet (literally, the 'stone of tin') in the hand of Zerubbabel" [MOORE]; the plummet in his hand indicating that the work is going forward to its completion. The Hebrew punctuation, however, favors English Version, of which the sense is, They who incredulously "despised" such "small" beginnings of the work as are made now, shall rejoicingly see its going on to completion under Zerubbabel, "with ( the aid of ) those seven," namely, the "seven eyes upon one stone" ( Zechariah 3:9 ): which are explained, "They are the eyes of the Lord which," c. [PEMBELLUS]. So differently do men and Jehovah regard the "small" beginnings of God's work ( Ezra 3:12 Haggai 2:3 ). Men "despised" the work in its early stage: God rejoicingly regards it, and shall continue to do so. run to and fro, c.—Nothing in the whole earth escapes the eye of Jehovah, so that He can ward off all danger from His people, come from what quarter it may, in prosecuting His work ( Proverbs 15:3 1 Corinthians 16:9 ). return to ' Top of Page ' <a name="verse-11" class="com-number"
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"작은 일의 날을 멸시하는 자가 누구냐" — 그분은 그들의 감사하지 않는 불신앙을 꾸짖으시는데, 그들이 시작의 보잘것없음을 사업의 위대함에 비교하여 느꼈기 때문이다. 그리고 그들의 진전이 비록 작을지라도 최종 성공의 보증이라고 확신시켜 주신다. "그들이 기뻐하리니… 일곱 눈들이니라" — "그들, 곧 주의 일곱 눈들 (슥 3:9 참조)이 스룹바벨의 손에 있는 추 (문자적으로 '주석돌')를 기뻐하며 보리라" [무어]. 그의 손에 있는 추는 일이 완성을 향해 진전되고 있음을 나타낸다. "그들 중에 기뻐함이 있으리라" — 지금 만들어지는 것 같은 "작은" 시작을 믿지 않고 "멸시했던" 이들이 스룹바벨 아래 "일곱 (눈들)의 도움으로" 그것이 완성을 향해 나아가는 것을 기뻐하며 보리라 (슥 3:9 참조) [펨벨루스]. "두루 다니니" — 전 세계에서 아무것도 여호와의 눈을 피할 수 없으므로, 어떤 방향에서 위험이 오든 그분의 일을 수행하는 그분의 백성에게서 위험을 막으실 수 있다 (잠 15:3; 고전 16:9).
원주석
- 번역원본
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11절 카드 ↗
11, 12. Zechariah three times ( Zechariah 4:4 ; Zechariah 4:11 ; Zechariah 4:12 ) asks as to the two olives before he gets an answer; the question becomes more minute each time. What he at first calls "two olive trees," he afterwards calls "branches," as on closer looking he observes that the "branches" of the trees are the channels through which a continual flow of oil dropped into the bowl of the lamps ( Zechariah 4:2 ), and that this is the purpose for which the two olive trees stand beside the candlestick. Primarily, the "two" refer to Joshua and Zerubbabel. God, says AUBERLEN, at each of the transition periods of the world's history has sent great men to guide the Church. So the two witnesses shall appear before the destruction of Antichrist. Antitypically, "the two anointed ones" ( Zechariah 4:14 ) are the twofold supports of the Church, the civil power (answering to Zerubbabel) and the ecclesiastical (answering to Joshua, the high priest), which in the restored Jewish polity and temple shall "stand by," that is, minister to "the Lord of the whole earth," as He shall be called in the day that He sets up His throne in Jerusalem ( Zechariah 14:9 ; Daniel 2:44 ; Revelation 11:15 ). Compare the description of the offices of the "priests" and the "prince" ( Isaiah 49:23 ; Ezekiel 44:1-46 ). As in Revelation 11:3 ; Revelation 11:4 , the "two witnesses" are identified with the two olive trees and the two candlesticks. WORDSWORTH explains them to mean the Law and the Gospel: the two Testaments that witness in the Church for the truth of God. But this is at variance with the sense here, which requires Joshua and Zerubbabel to be primarily meant. So Moses (the prophet and lawgiver) and Aaron (the high priest) ministered to the Lord among the covenant-people at the exodus; Ezekiel (the priest) and Daniel (a ruler) in the Babylonian captivity; so it shall be in restored Israel. Some think Elijah will appear again (compare the transfiguration, Matthew 17:3 ; Matthew 17:11 ; Malachi 4:4 ; Malachi 4:5 ; John 1:21 ) with Moses. Revelation 11:6 , which mentions the very miracles performed by Elijah and Moses (shutting heaven so as not to rain, and turning water into blood), favors this (compare Exodus 7:19 ; 1 Kings 17:1 ; Luke 4:25 ; James 5:16 ; James 5:17 ). The period is the same, "three years and six months"; the scene also is in Israel ( Revelation 11:8 ), "where our Lord was crucified." It is supposed that for the first three and a half years of the hebdomad ( Revelation 11:8- : ), God will be worshipped in the temple; in the latter three and a half years, Antichrist will break the covenant ( Revelation 11:8- : ), and set himself up in the temple to be worshipped as God ( 2 Thessalonians 2:4 ). The witnesses prophesy the former three and a half years, while corruptions prevail and faith is rare ( Luke 18:8 ); then they are slain and remain dead three and a half years. Probably, besides individual witnesses and literal years, there is a fulfilment in long periods and general witnesses, such as the Church and the Word, the civil and religious powers so far as they have witnessed for God. So "the beast" in Revelation answers to the civil power of the apostasy; "the false prophet" to the spiritual power. Man needs the priest to atone for guilt, and the prophet-king to teach holiness with kingly authority. These two typically united in Melchisedek were divided between two till they meet in Messiah, the Antitype. Luke 18:8- : accords with this. The Holy Spirit in this His twofold power of applying to man the grace of the atonement, and that of sanctification, must in one point of view be meant by the two olive trees which supply the bowl at the top of the candlestick (that is, Messiah at the head of the Church); for it is He who filled Jesus with all the fulness of His unction ( Luke 18:8- : ). But this does not exclude the primary application to Joshua and Zerubbabel, "anointed" ( Luke 18:8- : ) with grace to minister to the Jewish Church: and so applicable to the twofold supports of the Church which are anointed with the Spirit, the prince and the priest, or minister. return to ' Top of Page ' <a name="verse-12" class="com-number"
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
스가랴는 대답을 얻기 전에 세 번이나 (슥 4:4, 11, 12) 두 감람나무에 대해 묻는다. 그의 질문은 점점 더 세밀해진다. 처음에 "두 감람나무"라고 부르던 것을 나중에는 "가지들"이라고 부르는데, 더 자세히 관찰하니 나무의 "가지들"이 등잔의 그릇으로 기름이 지속적으로 흘러내리는 통로임을 알게 되고 (슥 4:2), 이것이 두 감람나무가 등잔대 옆에 서 있는 목적임을 알게 되기 때문이다. 주로 "둘"은 여호수아와 스룹바벨을 가리킨다. 하나님은 세계 역사의 각 전환점마다 교회를 인도하기 위해 위대한 인물들을 보내신다고 아우베르렌은 말한다. 반그리스도가 멸망하기 전에도 두 증인이 나타날 것이다. 원형적으로, "두 기름 부음 받은 자들" (슥 4:14)은 교회의 두 지지 기둥으로, 시민 권력 (스룹바벨에 해당)과 교회 권력 (대제사장 여호수아에 해당)이다. 이것들은 회복된 유대 체제와 성전에서 그분이 예루살렘에 왕좌를 세우는 날에 "온 땅의 주"라고 불릴 분 (슥 14:9; 단 2:44; 계 11:15)을 섬기게 될 것이다. 계 11:3, 4에서 "두 증인"은 두 감람나무와 두 등잔대와 동일시된다.
원주석
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12절 카드 ↗
12. through —literally, "by the hand of," that is, by the agency of. branches —literally, "ears"; so the olive branches are called, because as ears are full of grain, so the olive branches are full of olives. golden oil —literally, "gold," that is, gold-like liquor. out of themselves —Ordinances and ministers are channels of grace, not the grace itself. The supply comes not from a dead reservoir of oil, but through living olive trees ( Psalms 52:8 ; Romans 12:1 ) fed by God. return to ' Top of Page ' <a name="verse-13" class="com-number"
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"통하여" — 문자적으로 "의 손을 통해," 즉 의 매개체를 통해. "가지들" — 문자적으로 "이삭들." 이삭이 곡식으로 가득한 것처럼 감람나무 가지들이 감람열매로 가득하기 때문에 이렇게 불린다. "금빛 기름" — 문자적으로 "금," 즉 금빛 액체. "그 스스로에서" — 의식들과 사역자들은 은혜의 통로이지 은혜 그 자체가 아니다. 공급은 죽은 기름 저장소에서 오지 않고 하나님이 공급하시는 살아 있는 감람나무들 (시 52:8; 롬 12:1)을 통해 온다.
원주석
- 번역원본
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13절 카드 ↗
13. Knowest thou not —God would awaken His people to zeal in learning His truth. return to ' Top of Page ' <a name="verse-14" class="com-number"
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pericope/per-zec-4-002
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"알지 못하느냐" — 하나님은 그분의 진리를 배우는 데 열심이 있도록 그분의 백성을 깨우신다.
원주석
- 번역원본
commentary-section/jfb-zec-4-13-13(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
14절 카드 ↗
14. anointed ones —literally, "sons of oil" ( Isaiah 5:1 , Margin ). Joshua the high priest, and Zerubbabel the civil ruler, must first be anointed with grace themselves, so as to be the instruments of furnishing it to others (compare 1 John 2:20 ; 1 John 2:27 ). return to ' Top of Page ' Zechariah Zec 3 Zechariah Zec Zechariah Zec 5 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 Zechariah 4". 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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"기름 부음 받은 자들" — 문자적으로 "기름의 아들들" (사 5:1, 마진). 대제사장 여호수아와 민간 통치자 스룹바벨은 먼저 은혜로 기름 부음 받아야 다른 이들에게 기름을 공급하는 도구가 될 수 있다 (요일 2:20, 27 참조).
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commentary-section/jfb-zec-4-14-14(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반