합 3:16-19 주 여호와는 나의 힘이시라

16  aI hear, and bmy body trembles;

my lips quiver at the sound;

crottenness enters into my bones;

my legs tremble beneath me.

Yet dI will quietly wait for the day of trouble

to come upon people who invade us.

Habakkuk Rejoices in the Lord

17  Though the fig tree should not blossom,

nor fruit be on the vines,

the produce of the olive fail

and the fields yield no food,

the flock be cut off from the fold

and there be no herd in the stalls,

18  eyet I will rejoice in the Lord;

fI will take joy in the God of my salvation.

19  God, the Lord, is my strength;

ghe makes my feet like the deer’s;

he makes me htread on my ihigh places.

jTo the choirmaster: with kstringed4 instruments.

a ver. 2

b Jer. 4:19

c [Prov. 12:4]

d [Ps. 94:13; Isa. 14:3, 4]

e [Job 13:15]

f Ps. 9:14; 13:5; 21:1; 35:9; Luke 1:47; See Joel 2:23

g See 2 Sam. 2:18

h Amos 4:13; Mic. 1:3

i Deut. 32:13; 33:29

j See Ps. 4

k Isa. 38:20

4 Hebrew my stringed

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 합 3:16–19.

 

16절) 나의 창자(위, 자궁)이 흔들리고 나의 입술이 그 소리에 떨리는 것을 들었다. 썩음이 나의 뼈안으로 들어오고 내 다리가 후들거리는 것을 들었다. 그러나 나는 그러나 나는 무리가 우리를 침략하러 오는 환난의 날을 조용히 기다릴 것이다. 

본문은 앞선 2절의 메아리와 같다. 2절에서 하나님께서 과거의 그분의 강력한 역사하심을 반복할 것을 요청합니다. 16절은 바벨론인들에게 재앙이 임할 것을 조용히 기다리라는 선지자의 반응이다. 주님의 임재에 들어오는 것은 경외와 혼란을 일으킨다. 

Verse two precedes the theophany with a petition requesting that God repeat his mighty acts of the past. Verse 16 follows the theophany with the prophet’s response to wait quietly for the evil to come on the Babylonians. Coming into the presence of the Lord produces awe and disturbance at the revelation of God (cp. Dan 7:28; 8:27). As the Lord said to Isaiah, “This is the one I esteem: he who is humble and contrite in spirit, and trembles at my word” (Isa 66:2b). “That response includes the typical reaction of terror in the presence of Yahweh’s majesty, but it also indicates the prophet’s willingness at last to await the fulfillment of the vision as he had been instructed in 2:3.”123

123 Roberts, Nahum, Habakkuk, and Zephaniah, 149.

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 372.

 

본절은 하나님의 계시에 대한 하박국의 반응을 묘사한다. 그의 창자(마음, 위)는 흔들렸고, 떨었고 그의 입술을 떨렸고 그의 뼈는 썩어들어가고 그의 다리는 후들거린다고 표현한다. 이러한 하박국의 표현은 하나님의 임재를 경험한 이들이 고백하는 성경의 모델과 일치한다. 이사야는 성전에서 하나님의 환상을 받았을때 그는 자신이 가치없게 느꼈고 자신의 죄를 자각했다.(사 6:5-7) 우리의 시대에도 이러한 반응이 필요하다. 

The first half of the verse (i.e., as indicated by the Hb. accents; in the English text it is the first four lines) describes Habakkuk’s reaction to God’s revelation.124 His heart (beṭen, lit., “belly” or “insides”) “pounded” (lit., “trembled,” the same verb, rgz, translated “[be] in anguish” in v. 7), his lips “quivered,”125 his body went limp,126 and his legs “trembled” (rgz again).127

Habakkuk’s response fits the biblical model. When Isaiah received the vision of God in the temple, he felt his own worthlessness and recognized his sin (Isa 6:5–7; cp. Luke 5:8). Modern day experiences with God should produce the same feelings of reverence and unworthiness. Though culture and custom have changed since the days of Habakkuk, neither God nor human nature has changed. We should expect the same response to the genuine revelation of God as that experienced by the prophet.

124 In the second line in the Hb. text “at the sound” (לְקוֹל) is prominently placed first in the clause. See Robertson’s discussion of the significance of God’s voice as it is elaborated in Ps 29 (Nahum, Habakkuk, Zephaniah, 243).

125 The verb occurs only here and in 1 Sam 3:11; 2 Kgs 21:12; Jer 19:3. There the subject is the “ears” that shall “tingle” at the sound of bad news. Cf. R. H. O’Connell, “צלל,” NIDOTTE 3:805–6.

126 The same image of decay in the bones occurs in Prov 12:4; 14:30, the only other uses of רָקָב, “rottenness, decay.” The verb is used of rotting wood in Isa 40:20.

127 This fourth line of v. 16, וְתַחְתַּ֣י אֶרְגָּ֑ז, is literally “and beneath me I trembled.” BHS rejects the masoretic accents and places אשׁר in this clause rather than in the next, repointing it as אֲשֻׁרָי, “my steps.” Thus it can serve as the subject of the repointed verb, יִרְגְּזוּ. Thus the NRSV translates, “and my steps tremble beneath me.” Patterson repoints only אשׁר as אֲשׁוּר, “[foot]step” yielding a literal “I experienced a trembling [foot]step [beneath me],” more smoothly, “And I moved with faltering footsteps” (Nahum, Habakkuk, Zephaniah, 258).

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 372–373.

 

그리스도인들에게 중요한 것은 과거 이스라엘 백성을 향해서 하나님께서 행하신 도움의 기억을 가짐으로 지금 우리의 정치적, 경제적, 사회적 상황이 나빠보인다고 할지라도 하나님께서 결코 당신의 백성을 버리지 않으실 것을 믿기에 두려워 떨거나 걱정할 필요가 없다는 것을 깨달아야 한다. 결국 최종적인 승리는 하나님께서 이루실 것이기 때문이다. 지금 이 본문은 가깝게는 바벨론의 심판의 때를 보여주지만 멀리는 계시록이 말하는 아마겟돈, 종말의 심판을 보여주기도 한다. 

이제 하나님께서 하박국의 질문에 대답하셨다. 어떻게 하나님께서는 갈대아와 같은 악한 백성을 사용하셔서 그 자신보다 더 의로운 백성을 심판하실 수 있는가? 하나님의 대답은 하나님 자신은 유다의 죄를 심판하기 위해서 바벨론은 사용하실 수 있고 또한 그분은 바벨론의 죄악도 심판하실 것이다라는 것이다. 재앙의 날이 바벨론에게 임할 것이다. 하박국 선지자는 보호하시는 하나님께 정직한 질문을 했기에 하박국은 세상에 대한 다른 시각을 가지기 시작했다. 그는 “얼마나 오래?”에서 “인내심을 가지고 기다릴 것”으로 옮겨갔다.

 

God answered Habakkuk’s questions. How could God use a wicked people such as the Chaldeans to punish a nation more righteous than itself? God’s answer was that though he might use Babylon to punish Judah’s sins, he also would punish Babylon for its sin. “The day of calamity” would come on Babylon.132 What an amazing transformation! Because the prophet had been honest with God and took his genuine questions to a caring God, Habakkuk began to look at the world from a different perspective. Habakkuk had moved from “how long?” (Hab 1:2) to “I will wait patiently.”

132 The NIV has interpreted the preposition in לְיוֹם as marking the object of the verb אָנוּחַ, indicating what the prophet was waiting for, i.e., a day of “calamity” to fall on the Babylonians. If following Patterson the preposition is considered one of specification (“with respect to”) it could refer to the coming “calamity” to come on Judah when the Babylonians invaded. Patterson translates, “I will rest during the day of distress (and) / during the attack against the people invading us” (Nahum, Habakkuk, Zephaniah, 255). “In the midst of conflict and distress, the prophet rests securely in the knowledge of God’s purposes” (p. 259).

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 374.

 

17절) 비록 무화가 나무가 꽃을 피우지 못하고 포도나무에 열매가 없으며, 올리브나무에 수확물이 없으며 밭에 곡식이 없으며 우리애 양이 없고 외양간에 소가 없을지라도

 

하박국의 위대한 고백이다. 하나님의 백성이 여전히 탄식가운데 있고 상황이 바뀌지 않은 것 같음을 보여준다. 하지만 선지자는 이러한 상황가운데서 찬양하고 있다. 왜냐하면 그가 하나님의 음성을 들었고 하나님의 비전을 보았기 때문이다. 본절은 6개의 조건절로 구성되어 있다. 이러한 극단적인 재앙의 상황이 정말로 가능한 것인가? 지금 이러한 최악의 상황을 상정하면서 하박국은 진정한 우리의 삶의 역경의 연단, 불을 통해서 우리의 믿음이 시험받고 정결해지는 것을 묘사하고 있는 것이다. 

6개의 조건절에 등장하는 재앙의 내용은 점층적이다. 무화과나 포도나무의 열매가 없는 것에 비해서 양과 소가 없는 재앙이 더욱 심각한 상황을 표현하는 것이다. 

The six clauses of v. 17 seem to be in ascending order of severity, with the loss of figs ranking least and the loss of the herd in the stalls causing the greatest economic damage. Figs served as a delicacy in Israel, but their loss did not produce severe hardship. Grapes provided the daily drink, but again the loss of the fruit of the vine would produce inconvenience rather than privation. The olive crop on the other hand produced oil for cooking and lighting. Grain (barley and wheat) provided for the staple diet of Palestine. The failure of the fields to produce food might mean starvation for large segments of the population. Both sheep and cattle made up much of the wealth of Palestine. Sheep and goats provided wool and the occasional meat for the Israelite diet. Hebrews did not normally eat cattle, but they were used for preparing the soil for planting and other heavy work.

The loss of any of these individually might be survived. Together, the losses spelled economic disaster and devastating loss of hope—loss of their daily provisions, loss of their economic strength, loss of the Lord’s blessing due to their sin (Lev 26; Deut 28; Amos 4:6–9; Hag 1:6–11). But Habakkuk knew that “man does not live on bread alone but on every word that comes from the mouth of the Lord” (Deut 8:3; see also Phil 3:7–8). “The entire present world order may pass away, but God’s grace to his people shall endure.”136

136 Robertson, Nahum, Habakkuk, Zephaniah, 245.

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 375–376.

 

18절) 그러나 나는 여호와 하나님으로 말미암아 즐거워할 것이며 나의 구원의 하나님으로 말미암아 기뻐할 것이다. 

18절은 앞선 6개의 조건절에 대해서 2개의 대조되는 기대를 표현한다. 그 나라에 임한 임박한 재앙의 사건에도 불구하고 여전히 선지자는 그의 구원의 하나님에 대한 신실함을 유지할 것이라는 것이다. 앞선 경제적인 상황의 문제가 바뀐 것은 없다. 여전히 문제가 있지만 중요한 것은 선지자의 시각, 태도가 바뀐 것이다. 하나님의 일하심에 대해서 불평과 불만, 의심가운데 있었다면 이제는 신실함으로 바뀐 것이다. 그리고 그 태도는 여호와로 말미암아 즐거워하고 기뻐하는 것이다. 문제 중심에서 하나님 중심으로 태도가 바뀐 것이다. 

 

Joy is a natural response to God’s Word (Jer 15:16) and God’s salvation (Isa 12:1–6). Initially problem-centered, the prophet is now God-centered. He will not be diverted from his trust and joy in God, even in times of bad economy, crop failures, and lost assets. Nimble and sure-footed “like the feet of a deer” (v. 19), he has embraced the “Sovereign Lord,” and so is empowered to live the lesson learned about living by faith (2:4). Along with Job’s sturdy expression of hope in his redeemer (Job 19:25), Habakkuk’s closing statement is one of the finest affirmations of faith (cf. Rom 8:31–39; 2 Tim 1:12).

v. verse in the chapter being commented on

cf. compare, confer

 D. A. Carson, ed., NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message (Grand Rapids, MI: Zondervan, 2015), 1838.

 

19절) 주 여호와는 나의 힘이시다. 그가 나의 발을 사슴과 같게 하시고 그가 나를 높은 곳으로 다니게 하신다. 

이 노래는 지휘자를 위하여 현악에 맞춘 것이다. 

본문에서 힘이라고 번역된 단어는 일반적인 ‘호즈’가 아니라 ‘헤일’이라는 단어가 사용되었다. 이것의 의미는 군대라는 의미이다. 하나님께서 하박국의 군대이시다. 그분이 바벨론에 대항해서 서 계신 것이다. 하바국의 믿음은 바로 이러한 믿음에 정초하고 있는 것이다. 그는 보여지는 것이 아니라 여호와 하나님으로부터 들은 약속의 말씀을 소망하고 믿고 있다. 

His emphatic assertion of faith in 3:18–19 consists of two sets of parallel statements (A, B). In the center is Habakkuk’s confession of faith:

A Yet I will rejoice in the Lord,

I will be joyful in God my Savior.

Center: The Sovereign Lord is my strength.

B He makes my feet like the feet of a deer,

He enables me to go on the heights.

Habakkuk’s joy is also typical in the Psalms but is a contrast to the usual rejoicing over God’s good gifts and protection (Ps. 5:11–12; 13:5–6; 16:5–11; 47:1–4). Habakkuk rejoices despite the lack of goods and protection. He shows he is prepared to live by faith in unseen promises, even in suffering. His joy is in contrast to the pleasure of the Babylonian, who rejoices because “he lives in luxury and enjoys the choicest food” (Hab. 1:15–16).

The central expression (“The sovereign Lord is my strength”) is also common in the Psalms (Ps. 28:7; 59:10, 17; 118:14; cf. Ex. 15:2; Isa. 12:2; 49:5; Jer. 16:19). In contrast, however, the typical word for “strength” (ʿoz) is absent. Its synonym (ḥayil), translated “strength” in the niv, can mean “army.” God is Habakkuk’s army, standing against the Babylonians, “whose own strength is their god” (Hab. 1:11b).7 Habakkuk’s faith has found its sure footing as faith. He does not hope or believe in what he sees but in what he has heard as promises from Yahweh.

niv New International Version

7 Roberts, Nahum, Habakkuk, and Zephaniah, 158.

 James Bruckner, Jonah, Nahum, Habakkuk, Zephaniah, The NIV Application Commentary (Grand Rapids, MI: Zondervan Publishing House, 2004), 258–259.

 

여호와의 반응은 하박국이 요구한 그가 듣기 원한 대답은 아니었다. 하지만 하박국은 변했다. 이러한 반응은 욥을 떠오르게 한다. 예레미야애가에서도 우리는 이러한 반응을 볼 수 있다. 

Habakkuk is resolute in his faith, even when Yahweh’s response is not the answer he prefers to hear (Hab. 3:17–19). His faith is like a strong steel blade that is flexible but does not break. Habakkuk’s resolution is like Job’s: “I spoke … twice but I will say no more” (Job 40:5b); “Shall we accept good from God, and not trouble?” (Job 2:10); and “Though he slay me, yet will I hope in him; I will surely defend my ways to his face” (Job 13:15). Jeremiah’s collection of Lamentations is similar in his stalwart, gritty expression of faith in a loving God in spite of immediate sociological and psychological evidence to the contrary. The center of the graphic and extensive laments in Lamentations is also a confession of undying belief:

I well remember them,

and my soul is downcast within me.

Yet this I call to mind

and therefore I have hope:

Because of the Lord’s great love we are not consumed,

for his compassions never fail.

They are new every morning;

great is your faithfulness.

I say to myself, “The Lord is my portion;

therefore I will wait for him. (Lam. 3:20–24)

 James Bruckner, Jonah, Nahum, Habakkuk, Zephaniah, The NIV Application Commentary (Grand Rapids, MI: Zondervan Publishing House, 2004), 264–265.

 

우리는 하박국과 여호와 하나님의 대화속에서 많은 것을 배울 수 있다. 그와 함께 우리는 어려운 질문들을 던지고 끈질기게 의문을 제기할 수 있다. 우리는 강력한 하나님의 구원 역사에 역사적으로 근거할 수 있다. 우리는 또한 노래를 통해 그의 심오한 믿음에 합류할 것을 초대받았다. 우리는 하박국과 같이 부패가 지배하는 세상안에 하나님의 목적에 증인이 될 수 있다. 

We can learn much from Habakkuk’s extended dialogue with Yahweh. With him we can ask difficult questions (Hab. 1:2–4) and be persistent in questioning (1:12–2:1). We can be historically grounded in God’s mighty acts of deliverance (3:1–15). We are also invited to join him in his profound faith in song (3:16–19). Habakkuk’s humanity and joy are a model and a challenge. May we be witnesses, like Habakkuk, to God’s purposes in a world dominated by corruption. May Yahweh’s kingdom come also to us

 James Bruckner, Jonah, Nahum, Habakkuk, Zephaniah, The NIV Application Commentary (Grand Rapids, MI: Zondervan Publishing House, 2004), 269.