Open Word Bible · 오늘의 말씀

요한복음 1:5

2026-10-15T00:00:00Z

빛이 어둠 속에서 비치고 있다. 어둠은 그 빛을 이기지 못했다.

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overcome, overpower (단어의 뜻): καταλαμβάνω can mean seize, overpower, or grasp with the mind. John 12:35 uses it of darkness overtaking someone, which supports “overcome”. John may intend both senses; the note says so.

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요한복음 15:5

2026-10-14T00:00:00Z

나는 포도나무이고, 너희는 가지이다.

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I am the vine, you the branches: Jesus repeats the picture and now names the disciples’ place in it (문법): 15:1 named the vine and the vinedresser; here Jesus says plainly who the branches are. The Greek sets “I” and “you” side by side and leaves out the second verb. Every branch in the picture is “in me” (15:2): the branches belong to the vine and have no life apart from it.

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요한복음 14:6

2026-10-13T00:00:00Z

예수께서 그에게 대답하셨다. “내가 바로 길이며 진리이며 생명이다. 나를 통하지 않고서는 아무도 아버지께 올 수 없다.

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I am the way: one of Jesus’s sayings that begin “I am” with a picture (문법): Here “I am” has a predicate, like “I am the bread of life” (6:35), “I am the light of the world” (8:12), “I am the good shepherd” (10:11) and “I am the resurrection and the life” (11:25). The sentence is ordinary in form, but the “I” is stressed: Jesus does not show the way as a guide does; he is the way. He answers Thomas’s question about the road with himself.
the way, and the truth, and the life: the way comes first, and the other two say why he is the way (신학): Thomas asked about the way, and the next clause explains only the way (“no one comes to the Father except through me”), so “the way” is the main point. “Truth” and “life” say what makes Jesus the way: in him the truth about God is made known (1:14, 17-18; 8:32; 18:37), and in him is the life that comes from God (1:4; 5:26; 11:25). The three are still three nouns joined by “and”, each with its article, so each is said of Jesus in its own right.
No one comes to the Father except through me: Jesus is the only access to the Father (신학): “Comes to the Father” means coming to God himself, to know him and be with him, which is where Jesus is going (verses 2-4, 12). Only the Son, who has seen the Father, can make him known (1:18; 6:46); compare “I am the door” (10:9). The next verse ties coming to the Father with knowing Jesus.

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요한복음 8:12

2026-10-12T00:00:00Z

예수께서 다시 그들에게 말씀하셨다. “나는 세상의 빛이다. 나를 따르는 사람은 결코 어둠 속을 걷지 않고, 생명의 빛을 얻을 것이다.”

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again, so: Jesus speaks once more to the crowd at the Festival of Tabernacles, taking up the scene of 7:37-52 (문법): The words point back to Jesus’s public teaching at the feast (7:14, 28, 37). The disputed story of 7:53-8:11 now stands between, but it was not part of the earliest copies of John (see the note at 7:53), and without it 8:12 follows straight on from 7:52: the Pharisees have just dismissed Jesus, and he speaks again in the temple (8:20). “Them” are the people gathered there, with Pharisees among them (8:13).
I am the light of the world: the second of John’s sayings “I am” with a picture; the world here is all humanity (신학): With a predicate, “I am” is ordinary grammar, as in 6:35; the “I” is written out and emphatic. The saying takes up the prologue, where the Word is the light of humanity, the true light coming into the world (1:4-9), and it returns at 9:5 before Jesus gives sight to a man born blind. The world here is humanity as a whole, all people living in the dark without God, not one nation only (compare 3:19; 12:46).
light at the feast: the lamps of Tabernacles, the pillar of fire, and the light God promised in Isaiah (다른 성경 본문의 반향): The saying is spoken at the Festival of Tabernacles, in the temple near the treasury (8:20). Later Jewish tradition (Mishnah Sukkah 5:2-4) describes great lamps lit in the temple courts during the feast, so bright that they lit up Jerusalem; John does not mention them, so the link is likely but not certain. The feast recalled Israel’s years in the wilderness (Leviticus 23:42-43), when God went before the people in a pillar of fire to give them light (Exodus 13:21), and Israel followed. Isaiah promises that the people who walk in darkness will see a great light (Isaiah 9:2) and that God’s servant will be a light to the nations (Isaiah 42:6; 49:6).

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요한복음 3:16

2026-10-11T00:00:00Z

하나님께서는 이렇게 세상을 사랑하셨다. 하나뿐인 아들을 내주신 것이다. 그것은 그 아들을 믿는 사람은 누구나 멸망하지 않고 영원한 생명을 얻게 하시려는 것이었다.

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Jesus’s words to Nicodemus continue to the end of 3:21 (문장 부호): The manuscripts have no quotation marks, so where the quotation ends is a judgment. Nothing in the text marks a break: 3:16 begins with “For”, which ties it to 3:14-15, and the themes run on (the Son, believing, eternal life). On the other side, the verbs move to the past (“loved”, “gave”), Nicodemus is not addressed again, and “the one and only Son” and “believe in the name” are the evangelist’s own phrases elsewhere (1:12, 14, 18; 1 John 4:9). Every level keeps the quotation open to 3:21; the footnote gives the other view. 3:31-36 raises the same question.
in this way: God’s love took the form of giving the Son (문법): Οὕτως normally means “thus, in this way” in John (3:8; 4:6; 21:1), and it has just been used in 3:14: “so must the Son of Man be lifted up”. “For” links the two: this is how God loved the world, by giving the Son to be lifted up. ὥστε with the past tense states what actually happened: he gave. 1 John 4:9 makes the same point: “in this the love of God was revealed, that God sent his one and only Son.” The other side: the greatness of the love is plain from what it gave, and the familiar “so loved” is often heard as “loved so much”.
one and only, unique (단어의 뜻): As in 1:14 and 1:18: μονογενής means unique, the only one of his kind, not “begotten” (see meaning decision m4 at 1:14). The footnote gives the familiar “only begotten”.

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요한복음 1:14

2026-10-10T00:00:00Z

말씀이 육신이 되셔서 우리 가운데 거처를 정하셨다. 우리는 그분의 영광을 보았다. 그것은 아버지께로부터 오신 유일한 아들의 영광이었고, 그분은 은혜와 진리로 가득하셨다.

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lived among us as God’s glory lived in the tabernacle (다른 성경 본문의 반향): The verb means to live in a tent and recalls the tabernacle, where God’s glory dwelt among Israel (Exodus 25:8; 40:34). The next words, about seeing his glory, complete the picture.
unique, one of a kind (단어의 뜻): μονογενής is built from μόνος (only) and γένος (kind), not from γεννάω (beget); Hebrews 11:17 uses it of Isaac, who was not Abraham’s only son. “Only begotten” came through the Latin unigenitus.
full of grace and truth (key term: grace) (다른 성경 본문의 반향): Probably echoes God’s self-description in Exodus 34:6, abounding in steadfast love and faithfulness (Hebrew hesed and emet). “Grace” stays a key term; the note gives the Exodus link.

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요한복음 20:31

2026-10-09T00:00:00Z

그러나 이것들을 기록한 것은, 여러분이 예수께서 그리스도이시며 하나님의 아들이심을 믿게 하고, 또 믿어서 그분의 이름으로 생명을 얻게 하려는 것이다.

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so that you may believe, present tense (SBLGNT) (사본 읽기): Some of the oldest manuscripts, including Codex Vaticanus and the first hand of Codex Sinaiticus, and probably the papyrus P66, have the present tense, which can mean “continue to believe”. Many others, including Codex Alexandrinus and most later manuscripts, have the aorist, which can mean “come to believe”. The difference bears on whether the book was written mainly to strengthen believers or to bring others to believe. Yet tenses in purpose clauses like this do not draw a sharp line, and John uses both for both purposes (compare 19:35; 11:15), so the book can serve both. A reviewer should check this against the apparatus.

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요한복음 20:29

2026-10-08T00:00:00Z

예수께서 그에게 말씀하셨다. “너는 나를 보았기 때문에 믿는 것이냐?

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a question (SBLGNT) (문장 부호): The oldest manuscripts have no punctuation, and the words can be read either way. The SBLGNT prints a question. Either way Jesus accepts Thomas’s belief and points beyond it to those who will believe without seeing.

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요한복음 17:17

2026-10-07T00:00:00Z

진리로 그들을 거룩하게 구별하여 아버지께 속하게 해 주십시오. 아버지의 말씀은 진리입니다.

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sanctify: set them apart for God, make them holy and his own, for his service (단어의 뜻): The verb ἁγίασον means to make holy, that is, to set apart as belonging to God. In the Old Testament it is used of priests consecrated for service (Exodus 28:41; 29:1) and of what is set apart for God (Exodus 13:2). John used it of Jesus himself, “whom the Father consecrated and sent into the world” (10:36). Moral purity follows from belonging to God, but the main idea is being his and set apart for his purpose, here the mission of 17:18. The verb shares its root with “Holy Father” (17:11).
in the truth: by means of the truth, and so into the truth (문법): The preposition can mean “in” or “by”. The next words, “your word is truth”, explain it: the Father’s word, which Jesus has given them (17:14), is what sets them apart. To be set apart by the truth is also to live in it.
your word is truth: probably an echo of Psalm 119:142 (“your law is truth”) (다른 성경 본문의 반향): The wording is close to Psalm 119:142 and 119:160 (“the sum of your word is truth”). In John the truth is God’s reality made known, and Jesus himself is the truth (14:6). Whether the psalm is in view or the saying simply sums up the Father’s word is uncertain.

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요한복음 16:33

2026-10-06T00:00:00Z

내가 너희에게 이것을 말한 것은, 너희가 내 안에서 평안을 누리게 하려는 것이다. 세상에서 너희는 환난을 겪는다. 그러나 용기를 내라. 내가 세상을 이겼다.”

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you have, present tense, as in the SBLGNT (사본 읽기): Many later manuscripts read “you will have”; the present is well attested in the earliest manuscripts. The present says that affliction is already part of life in the world for Jesus’s followers, as 15:18-16:4 has described. Reviewers should check the evidence against the apparatus.

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요한복음 15:13

2026-10-05T00:00:00Z

친구들을 위하여 자기 목숨을 내놓는 것, 이보다 더 큰 사랑은 아무에게도 없다.

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that someone lay down his life: explains what “this” love is (문법): “This” points forward, and the clause with “that” says what it is, as in verse 12. The verse is a general saying about any person, but it is spoken on the night before Jesus dies and describes what he is about to do.
lay down his life: give up one’s life freely, by dying (관용 표현): It is the same expression as the good shepherd who lays down his life for the sheep (10:11, 15, 17-18) and as Peter’s promise (13:37-38). Here “life” means life itself, not the soul as one part of a person. 1 John 3:16 draws the same line from Jesus’s death to his followers’ love.
for his friends: on behalf of those he loves (단어의 뜻): The preposition means for the good of someone, as in 10:11 and 11:50-52. “Friends” is a word from the same family as one of the verbs for love; a friend is one who is loved. The next verses say who these friends are: the disciples (15:14-15). The saying measures love among friends; it does not deny that God’s love reaches those who are not yet his friends (3:16; compare Romans 5:8-10).

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요한복음 15:12

2026-10-04T00:00:00Z

내 계명은 이것이다. 내가 너희를 사랑한 것과 같이 너희도 서로 사랑하여라.

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my commandment: the one command that is his own, the heart of all he commands (문법): The Greek says “the commandment, the one that is mine”, which gives weight to “my”. Verse 10 speaks of keeping his commandments in the plural; here they are gathered into one. It is the new commandment of 13:34, now given again after the picture of the vine (15:1-11).
that you love one another: the content of the commandment (문법): After “this is my commandment” the word “that” introduces what the commandment says, as in 13:34. Verse 17 uses the same construction, where it may carry a note of purpose (see the decision there).
just as I loved you: both the pattern and the ground of their love (문법): “Just as” gives the measure of their love and its source, as in 13:34 and 15:9. The past tense looks at his love as a whole, and the next verse shows how far it goes: to laying down his life (13:1; 15:13).

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요한복음 14:27

2026-10-03T00:00:00Z

나는 너희에게 평안을 남겨 준다. 내가 너희에게 주는 것은 바로 나의 평안이다. 나는 세상이 주는 방식으로 주지 않는다.

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peace: the farewell wish of shalom, given new content as Jesus’s own gift (문화와 역사): “Peace” was the ordinary greeting and farewell among Jews, a wish for wholeness and well-being from God. Jesus, about to leave, uses the parting word but does more than wish it: he leaves it and gives it, and it is “my” peace. It is the peace he has with the Father and gives to those who are his, the peace they may have “in me” even in the world’s trouble (16:33). The risen Jesus greets them with the same word (20:19, 21, 26). Peace is a key term.
leave: leave behind as a parting gift, as someone going away leaves something to those who stay (단어의 뜻): The verb often means to let go or forgive, but here, with “to you”, it means to leave something behind for others. The words are those of one who is departing (14:28).
not as the world gives: unlike the world’s peace, Jesus’s gift is real and does not depend on circumstances (신학): The contrast is with the world in John’s sense, human life apart from God. The world can wish peace, as in a greeting, or offer a peace that lasts only while things go well; it has trouble to give (16:33). Jesus gives what he says, and his peace holds when he is put to death and they are scattered (16:32-33). The “I” is emphatic, setting his giving against the world’s.

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요한복음 14:1

2026-10-02T00:00:00Z

“너희는 마음이 흔들리지 않게 하여라. 하나님을 믿고, 나도 믿어라.

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believe ... believe: both are commands (문법): The Greek form of the verb is the same for “you believe” and “believe!”, so either could be a statement or a command. Reading both as commands fits the command just before (“let your heart not be troubled”) and the later call to believe in 14:11. Another common reading takes the first as a statement and the second as a command: “You believe in God; believe also in me.” The two clauses stand in a mirror pattern (believe in God / in me believe), which puts trust in Jesus beside trust in God. Either way the point is the same: the cure for a troubled heart is trust in God and in Jesus together.

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