하나님나라를 꿈꾸며(Kingdom of God)

Habakkuk’s Complaint

2  O Lord, bhow long shall I cry for help,

and you will not hear?

Or cry to you c“Violence!”

and you will not save?

3  dWhy do you make me see iniquity,

and why do you idly look at wrong?

Destruction cand violence are before me;

strife and contention arise.

4  eSo the law is paralyzed,

and justice never goes forth.

fFor the wicked surround the righteous;

so justice goes forth perverted.

b Ps. 13:1; 89:46

c Mic. 6:12

d See Jer. 9:2–6

c [See ver. 2 above]

e [Mic. 7:3]

f [Job 21:7; Jer. 12:1]

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 합 1:2–4.

2절) 도와 달라고 부르짖어도 듣지 않으시고 폭력이다라고 외쳐도 구원하지 않으시니 주님 언제까지 그러실 겁니까? 

이 부르짖음은 시 13:1; 89:46에 이미 등장하는 표현으로 정중한 항의에 사용되는 일반적인 표현이다. 이 서신서가 작성된 주전 7세기 유다는 도덕적으로 부패했고 영적으로 배도했다. 왕하 23장에 등장하는 요시야왕의 개혁은 더욱 백성들의 부패함의 심각성을 보여주고 강조한다. 

How long …? Common to laments (Pss 6:3; 13:1–2). For similar cries, essentially “Emergency! Urgent!” see Pss 22:1–2; 107:13; 142:1–6; Jonah 1:5. The bluntness of the prophet’s reproach—a daring move—is at the same time a testimony to the prophet’s intimacy with God. save. In this context it is deliverance out of a nasty situation. Assurances and testimonies that God hears and answers prayer are many (e.g., Pss 50:15; 91:15; 145:18–19; see Matt 7:7; John 15:7).

e.g. for example

 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), 1832.

하박국의 외침은 지금도 계속된다. 가족의 건강을 위해서, 배우자의 외도로, 여러가지 악의 문제를 해결해 달라고 외치는 외침이 외면당하는 것과 같은 상황속에서 우리는 하박국과 동일한 외침을 외친다. 본문의 그림은 마치 법정을 상기시킨다. 범죄자는 거짓 증인들과 거짓 증거들을 동원해서 자신의 무죄를 항변한다. 판사는 이에 잘못된 판결을 내린다. 하박국은 이런 상황속에서 하나님께서 개입하셔서 상황을 반전시키실 것을 촉구하고 있는 것이다. 

하박국의 문제는 그가 무엇을 모르는 것이 아니라 여호와 하나님에 대해서 아는것으로 인한 것이다. 그는 출 34:6-7을 통해 하나님이 어떤 분인지 알고 있다. 

(출 34:6-7, 개정) 『[6] 여호와께서 그의 앞으로 지나시며 선포하시되 여호와라 여호와라 자비롭고 은혜롭고 노하기를 더디하고 인자와 진실이 많은 하나님이라 [7] 인자를 천대까지 베풀며 악과 과실과 죄를 용서하리라 그러나 벌을 면제하지는 아니하고 아버지의 악행을 자손 삼사 대까지 보응하리라』

하박국이 알고 있는 하나님의 성품에 근거해 그는 언제까지 이런 부조리한 상황이 계속될 것인지를 묻고 있는 것이다. 

Habakkuk’s problem lay in what he knew about the Lord rather than in what he did not know. He knew that the Lord is holy and righteous. In the words of the great Old Testament text, Habakkuk knew the Lord to be a “compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion, and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the fathers to the third and fourth generation” (Exod 34:6–7). This passage gives the fullest description in the Old Testament of the holy God. How could this holy, pure (v. 13) God leave the guilty in Judah and Jerusalem unpunished? How could God continue to turn a deaf ear to the prophet’s complaints? “The sorrow he felt on account of what he had seen had not been alleviated by any evidence of God’s care or concern.”36

Although Habakkuk asked a question to which he expected an answer, the question is primarily a complaint. The “how long” implies that the question had been troubling the prophet for a long time. The prophet cried to God for help, but God had not heard his cry. In the Old Testament, “hearing,” like most mental functions, implied more than simple hearing. It meant to hear and to respond. God had heard Habakkuk’s cry, but he had not responded to the prophet’s questioning complaint. The very sense of the question implies that Habakkuk expected that God would answer at some time in the future.

36 C. J. Barber, Habakkuk and Zephaniah, EvBC (Chicago: Moody, 1985), 26.

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 295–296.

본문에서 말하는 강포, 폭력은 하박국 전체를 꿰뚫는 주요 단어이다. 당시 근동의 정세는 애굽이나 앗수르가 아니라 바벨론으로 넘어가는 시기였다. 요시야 왕의 죽음이 기원전 609년인데 요시아왕은 개혁적인 왕으로 우상을 없애고 예배의 회복을 위해 노력했다. 이후 여호야김왕은 무자비하게 선지자를 살해하여 무고한 피를 흘리게 한다. 

Violence (Hb. ḥāmās) is a key term punctuating the message of Habakkuk (1:2–3, 9; 2:8, 17a, 17b). It “denotes flagrant violation of moral law by which man injures primarily his fellowman (e.g., Gen 6:11). Its underlying meaning is one of ethical wrong, of which physical brutality is only one possible expression (e.g., Judg 9:24).”39

When did such violence and oppression occur? Since God revealed the coming power of Babylon and its control of Judah, the latest possible date would have to be the Battle of Carchemish of approximately 605 b.c. After that battle every discerning person would know that the balance of power had shifted in the Near East. Babylon, not Egypt nor Assyria, would dictate the future of states such as Judah.

The earliest possible date for Habakkuk’s outcry appears to have been the death of Josiah in 609 b.c. at the hands of Pharaoh Necho at the Battle of Megiddo (2 Kgs 23:29). Before his untimely death Josiah led the nation to a time of reform, removing the places of idolatrous worship and concentrating worship in Jerusalem, which apparently satisfied the teaching of the Book of Deuteronomy. In the appraisal of the writer of the Kings material, Josiah reigned as a good king because of his attempts at reformation (2 Kgs 22:2). Since going back prior to the ascension of Josiah (639 b.c.) appears too early for Habakkuk’s complaints, the book must have originated between 609 and 605 b.c., most likely earlier rather than later in this period. Jeremiah knew Jehoiakim (who came to the throne in 609 b.c.) as a ruthless and merciless ruler. He cut up the scroll Jeremiah prepared and threatened the lives of Jeremiah and his scribe Baruch (Jer 36:20–26).40

The background of Jehoiakim’s reign supports the anguish of Habakkuk. Of all Judah’s evil kings, only of Jehoiakim is it said that he killed a prophet. Manasseh had shed much “innocent blood,” but only Jehoiakim had a prophet killed who is specifically named in the Old Testament (Jer 26:20–23). No wonder Habakkuk cried “violence” and wondered when God would act on behalf on his people.

39 Armerding, “Habakkuk,” 500.

40 For an appraisal of other options and a different conclusion see Patterson, Nahum, Habakkuk, Zephaniah, 139–40.

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 296–297.

3절) 왜 나로 악행을 보게 하십니까? 또한 왜 당신은 악을 그저 바라보고 계십니까? 파괴와 폭력이 내 앞에 있고 다툼과 시비가 일어납니다.

하박국은 죄를 벌하시지 않고 참으시는, 침묵하시는, 그저 바라보고만 계시는 것 같은 하나님에 대해서 불만을 토로하고 있는 것이다. 

본문에서 말하는 악행이 무엇을 의미하는지는 분명하지 않다. 이것이 앗수르에 의한 악행인지 아니면 유다 시대의 사법적 정의의 부패를 의미하는지는 논쟁거리아다. 당시 시대에 대해서 미가 선지자는 법정이 뇌물로 굽어 있었음을 이야기했다. 

Whether it is brought on by the ruling Assyrians or by the corruption of the judicial process within Judah, Habakkuk is troubled by God’s indifference and inaction. Contention and quarreling characterize Habakkuk’s society; law enforcement, if not absent, is questionable and perverted, as when the wealthy in Micah’s time controlled the courts through bribery (Mic 3:11; 7:3).

 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), 1832.

본문의 상황이 여호야김의 통치시대로 볼때 이 시대를 겁탈과 강포, 변론과 분쟁이라는 4개의 단어로 묘사하고 있다. 

4절) 그러므로 율법이 마비되었고 정의가 전혀 이루어지지 않습니다. 왜냐하면 악인이 의인을 둘러싸서 정의가 굽었기 때문입니다. 

하나님께서 이스라엘에게 허락하신 율법은 그들로 하여금 하나님의 백성으로 살 것을 촉구한다. 하지만 그 율법이 마비됨으로 그 본래의 목적이 기능되지 않음으로 그들은 자신의 욕심과 이기적인 욕망에 따라 살아가는 것이다. 하박국은 하나님이 활동하시지 않음, 악에 대해 심판하지 않으심이 불의를 더욱 심각하게 만들었다고 믿는다. 부자들은 그들의 힘과 재물을 자기들이 원하는 것을 얻는데 사용한다. 가난한 자들의 권리는 유린당한다. 여전히 의인들이 존재했지만 그들은 악인의 먹잇감이 되었고 앞서기 위해서 하나님의 율법을 어기지 않았기에 그들의 삶은 힘들었다. 

the law is paralyzed. The Mosaic law had little impact on the hearts of these people and was not accomplishing its purpose. Instead, they were living according to their own greedy, self-centered desires. justice never goes forth. Habakkuk believes that God’s inactivity has caused injustice to become worse. The rich were using their power and money to get what they wanted; the rights of the poor were being trampled on. righteous. There was still a righteous remnant, but life was hard for them because they fell prey to the wicked and would not break God’s laws to get ahead.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1721.

정의(미슈팟)과 의(챠디크)는 함께 어우러진다. 하나님 앞에서의 의는 하나님과의 관계에서의 요구를 충족시키는 것이다. 마찬가지로 사람들 앞에서의 의는 다른 사람들과이 관계에서의 요구를 충족시키는 것이다. 정의는 의를 법적인 영역으로 가져갔다. 

With the law paralyzed (lit., “numbed” or “ineffective”), justice cannot prevail.53 In the Old Testament justice and righteousness are intertwined. Righteousness meant that a person met the demands of a relationship. Righteousness toward God meant meeting the demands of the relationship with God; righteousness toward a fellow human being meant meeting the demands of the relationship with another. Justice carried righteousness into the legal sphere. The prophets demanded righteousness in the gate, the place where justice was dispensed. In prophetic contexts such as the one under discussion, ethical and legal standards are the same.54 Justice and righteousness “were the quintessence of the divine will. They embodied the central authority from which the coherence of the social order stemmed.”55

53 Armerding (“Habakkuk,” 500) is correct in noting the broad and varied connotations of מִשְׁפָּט, “implying the exercise not merely of legal processes but of all the functions of government.”

54 Achtemeier, “Righteousness in the OT,” IDB 4:81.

55 J. G. Harris, “The Laments of Habakkuk’s Prophecy,” EvQ 45 (1973): 24–25.

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 299.

본문에 악인이 누구인가?

Who were the wicked?46 Although some interpreters have looked to identify the wicked with Babylon,47 most modern biblical scholars see the wicked as inhabitants in Judah, probably during the reign of Jehoiakim (609–598 b.c.). “There is nothing in this passage that points to a foreign nation. Those who hold such a view do so on other grounds.”48 As Armerding rightly points out, “Normally where ‘justice’ and social ‘violence’ are opposed, the ‘wicked’ are Israelites unless clearly identified in other terms (e.g., Exod 23:1–9; Isa 5:7–15).”49 The terms “law” and “justice” would apply to Judah more naturally than to Babylon.

46 E. Nielsen sees two parties in Judah labeled righteous (supporters of Josiah and Jehoahaz, also called Shallum) and wicked (supporters of Jehoiakim and Egypt; “The Righteous and the Wicked in Habaqquq,” ST 6 [1953]: 54–78). The basic problem is “lack of a rightful ruler” (p. 71). R. L. Smith rightly concludes: “There is not enough evidence to support Nielsen’s conclusion. It is better to take a historical view and see the wicked in v. 4 as oppressors in Israel and the wicked in v. 13 as the Babylonians” (Micah–Malachi, 99).

47 Johnson decides that “foreign military oppression of Judah has led to the conviction that the promises contained in the torah have been paralyzed and justice ‘does not ever proceed’ (1:4a) but rather has been ‘bent’ or twisted’ (1:4c) … the injustice experienced for generations by Judah at the hands of foreign nations” (VT 35 [1985]: 260). He contends that Judah is identified as the wicked in v. 4 only through the mistaken idea that “transgressions of specific commandments are intended” (p. 262). For Johnson it is not a breaking of tora but a paralysis of tora, i.e., the failure of tora’s promises, specifically in the days of Josiah and following the promises of Deuteronomy. Josiah met the requirements, but Habakkuk says God did not fulfill the promises as expected.

48 R. L. Smith, Micah–Malachi, 99.

49 Armerding, “Habakkuk,” 499.

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 298.

하박국의 이러한 질문은 지금 이시대에도 동일하게 유의미하다. 하박국의 이 질문을 통해서 우리는 하나님께서는 어떤 일이 일어나고 있는지 알고 계시며 그분의 보좌에서 악인들의 악행에 대해서 간과하지 않으신다는 것이다. 그분의 때에 그분의 방식으로 하나님께서는 약자들을 압제하는 악인들을 심판하실 것이다. 

정의라는 개념, 히브리어 ‘미슈팟’은 구약에 매우 중요한 개념이다. 이 단어는 구약에 423번 등장하는데 아래와 같은 다양한 의미를 지닌다. 이는 공정함 보다 좀더 광범위한 의미로 하나님의 성품과 의지에 의해서 규정되는 명예로운 관계들과 같은 것을 포함한다. 

 justice. This concept is dominant in the OT: the Hebrew word occurs 425 times. Its meaning is broader than “fairness”; it entails something like “honorable relations,” as defined by God’s character and will.

OT Old Testament

 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), 1832.

מִשְׁפָּט (mišpāṭ), nom. judgment, decision by arbitration, legal specifications, legal case, legal claim (#5477); < שָׁפַט (šāpaṭ), judge (#9149).

ANE The word is found in Sam. (mišfaṭ), Ugar. (mṯpṭ), and Phoen. (mšpṭ).

OT 1. This word occurs 425× in OT. Although מִשְׁפָּט encompasses a variety of meanings, it has decided judicial connotations. What is most often the topic of concern is the process governing the settling of some dispute, whether between human parties or between God and the Israelites, or the actual verdict itself. מִשְׁפָּט is often found in close proximity to other legal terms such as חֹק (#2976), תּוֹרָה (#9368), צֶדֶק (#7406), and צְדָקָה (#7407).

מִשְׁפָּט occurs 84× in the Pent., most frequently in Deut (37×). There are 74 occurrences in the historical books, mostly in Kings (28×) and Chron (22×). In the Wisdom literature (47×), the word predominates in Job (23×) and Prov (19×). The word is most frequent in the prophetic writings (144×), occurring mostly in Isa (41×), Jer (32×), and Ezek (43×). There are also 27 occurrences dispersed throughout the Minor Prophets.

2. The laws given to the Israelites through Moses in Exod 21–23 (the “Book of the Covenant,” cf. 24:7) are introduced as הַמִּשְׁפָּטִים (21:1). These are commands from God for the regulation of Israelite civil cases, as a reading of chs. 21–23 indicates. The decisions on these cases became regulatory and normative for Israel’s conduct. The adjudication of these matters was, according to Exod 28:15–30, the responsibility of the priest, for whom a special “breastpiece for making decisions” (חֹשֶׁן מִשְׁפָּט) was given for that purpose. The likely interpretation of Exod 21:6 is that civil cases were to be brought before the “judges” (אֱלֹהִים). In Num 27:5, Moses is said to settle the “case” (מִשְׁפָּט) of Zelophehad’s daughters before Yahweh, and in the presence of “Eleazar the priest, the leaders and the whole assembly” (v. 2). Moses’ judicial role was later to be taken over by Joshua (Num 27:21). Solomon asks for wisdom in order better to carry out his judicial role as king (1 Kgs 3:11, 28). He builds a Hall of Justice (אוּלָם הַמִּשְׁפָּט) in which to carry out this role (1 Kgs 7:7). Other examples of this use of מִשְׁפָּט include Josh 20:6 (cities of refuge) and Judg 4:5 (Deborah holding court).

Deut 1:17 warns Israel’s judges not to show partiality in judgment, for in executing their office, they are acting on God’s behalf: “judgment belongs to God” (cf. Zech 7:9; 8:16). Samuel’s sons, Joel and Abijah, did not heed this warning (1 Sam 8:3). David’s son Absalom succeeds in undermining his father’s authority by acting as a judge over civil matters (2 Sam 15:2, 4, 6). Jeremiah is also the victim of a perverse execution of justice (Jer 26:11, 16). Failure to maintain high standards of justice brings upon Israel dire punishment (Amos 5:7, 15; 6:12; Mic 3:1, 9; Hab 1:4). (Justice)

Ps 1:5 seems to play on this civil use as a metaphor for the ultimate destiny of the wicked (cf. Ps 9:16 [17]). Elsewhere in the Psalms, the Lord is called upon to judge his people, i.e., to adjudicate their case against oppressors and render judgment (7:6 [7]; 9:4 [5]). The frequent use of מִשְׁפָּט in Ps 119 (22×) differs from other uses in the Psalms. It is essentially synonymous with the use of תּוֹרָה elsewhere in Ps 119. The precise contents of these מִשְׁפָּטִים, however, is not clear, but they seem to refer to a broad range of divine instruction. In this sense, the use of מִשְׁפָּט in Ps 119 is similar to its use in Proverbs. And as in Ps 119, מִשְׁפָּט in Prov also parallels תּוֹרָה as referring to instructions for living (Prov 1:3; 2:8; 8:20).

3. The word also refers to divine commands similar to the cultic/ceremonial use of תּוֹרָה. Throughout Leviticus, for example, the Israelites are told to observe God’s commands “in the prescribed way” (כַּמִּשְׁפָּט). This use includes the Passover (Num 9:3, 14) and the various feasts (Num 29:6, 18, 21, 24, 27, 30, 37). The commands themselves, not merely the manner in which they are to be kept, are also referred to as מִשְׁפָּט (Lev 19:37). Other examples include 1 Sam 2:13 (sacrificial regulations).

As with the use of תּוֹרָה in the book of Deuteronomy, מִשְׁפָּט also seems to refer to the contents of the book as a whole (Deut 4:1, 5, 8, 14; 5:1; 6:1; 7:11–12; 8:11). Joshua is said to record the contents of the covenant at Shechem, i.e., the חֹק וּמִשְׁפָּט, in the “Book of the Law (תּוֹרָה) of God” (Josh 24:26), perhaps referring to an addition to the book of Deuteronomy.

The absolute justice of God is particularly important for Job. He bases his argument against his friends on the belief that God cannot pervert justice (Job 8:3; 9:19). Ironically, his friends also support their contention that Job’s suffering is his own doing (13:18; 14:3). In the end, God contends that his justice is his own and does not conform to anyone’s standards (40:8).

4. The most frequent use of מִשְׁפָּט is in the prophetic literature. The topic is often a breach of justice suffered by Israelites at the hands of their corrupt leaders (Isa 1:17, 21; 5:7; 10:2; 59:8–9; Hab 1:4). As a result, the Lord himself enters into judgment with his own people (cf. רִיב [#8189, #8190]). The Lord’s judgment is not only directed against corrupt leaders but toward the people for their sin (Isa 4:4; Jer 5:1; 7:5; Ezek 5:6–7; 20:11, 13, 16, 19, 21, 24; Hos 5:1, 11; Mal 3:5). One day the Lord will pass sentence on the world as a whole (Zeph 3:8). Like the psalmist and Job, the prophet also calls on God’s justice for his own sake (Jer 10:24; Mic 7:9).

P-B מִשְׁפָּט is found over 170× in DSS, primarily in 1QH, 1QS, and CD, and throughout RL. The concern to relate divine statutes and regulations to the changing world of intertestamental Judaism was great. The most common renderings of מִשְׁפָּט in LXX are κρίμα (#3210), decision, κρίσις (#3213), judgment, and δικαίωμα (#1468), regulation.

< derived from

ANE Ancient Near East(ern)

Ugar. Ugaratic

Phoen. Phoenician

Pent. Pentateuch

DSS Dead Sea Scrolls

RL Rabbinic literature

LXX Septuagint

 Willem VanGemeren, ed., New International Dictionary of Old Testament Theology & Exegesis (Grand Rapids, MI: Zondervan Publishing House, 1997), 1142–1144.

1 aThe oracle that Habakkuk the prophet saw.

a See Nah. 1:1

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 합 1.

하박국서는 3장으로 구성되어있는데 크게 두부분으로 분류된다. 1-2장과 3장으로 나뉘는데 1:1에서 묵시를 3:1에서 기도의 내용을 담고 있다. 

합 1:1은 표제에 해당된다. 이 내용은 본서가 전달하고자 하는 가장 필수적인 정보를 제공하는데 여기서는 하박국이라는 이름의 선지자가 받은 묵시라고 말한다. 다른 선지서들의 경우에 표제에 해당되는 내용에 시기나 묵시를 받는 청중, 혹은 선지자의 고향이나 그의 족보를 다루는데 하박국에는 그런 내용이 생략되어 있다. 

The Book of Habakkuk contains only the most essential information. From the title verse the reader knows only that the message comes from a prophet4 named Habakkuk,5 who is otherwise unknown in the Old Testament. Neither the prophet’s hometown (see Nah 1:1) nor his lineage (see Zeph 1:1) is known. Information about dating the prophet also is missing,6 as is information about his audience (cp. Amos 1:1; Mic 1:1; Isa 1:1; and Nah 1:1).7

4 Tucker notes that only Amos and Habakkuk supply information about the occupation of the prophet, and only Habakkuk is labeled as “the prophet” (“Prophetic Superscriptions and the Growth of a Canon,” 61).

5 See discussion in Introduction, “Habakkuk, the Man,” p. 251.

6 See Introduction, “Date of the Book,” p. 257.

7 Watts notes that Habakkuk mentions the subject of prophecy only in 1:6: Chaldeans (“Superscriptions and Incipits in the Book of the Twelve,” 5).

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 288.

선지자라는 단어는 ‘나비’인데 히브리어의 의미는 “거품이 올라오다”라는 의미로 선지자의 메시지가 흘러넘치는 것을 표현한다. 아카디아어에서 나비는 ‘부르다’라는 의미와 연관된다. 하지만 일반적으로 현대의 학자들은 선지자를 신적인 부름을 받은 자로 해석한다. 구약의 여러 부분을 통해서 보면 선지자는 하나님께 인정받은 자로서 하나님의 이름을 말하고, 미래 하나님의 성취에 대한 초자연적인 지식을 가지고 있고 표적을 행하고 모세나 다른 선지자의 말을 준수해야한다. 이러한 대변자, 선지자들의 역할은 ‘그들의 청중들의 생각과 사회 생활의 변혁을 위해 하나님의 말씀을 증거했다.  선지자들은 급진적으로 다른 방식의 삶을 찾도록 사람들을 설득했다.’

The title verse identifies Habakkuk as “the prophet,” an unusual designation for the title verse of a prophetic book. Only Habakkuk, Haggai, and Zechariah are identified in this way in title verses. The Hebrew word for “prophet” (nābîʾ) has traditionally been interpreted as coming from a Hebrew root meaning “to bubble up,” apparently indicating the overflowing message of the prophet. More recently Semitists have related nābîʾ to an Akkadian term meaning “to call,” but the question remains whether this is active, one who calls (i.e., a speaker or preacher) or one who is called out by God. Most often contemporary scholars prefer the passive interpretation with the emphasis on the divine calling.19 The prophet is God’s “authorized spokesman” (Exod 6:28–7:2; Num 12:1–8; Deut 18:9–22) who according to Deuteronomy 13 and 18 must be an Israelite, must speak in God’s name, must have supernatural knowledge about the future authenticated by God’s fulfillment, must perform signs, and must have his words conform to those of Moses and other prophets.20 These speakers for God had a job description: “The prophets were preachers who communicated God’s words in order to transform their audience’s thinking and social behavior.… They were persuading people to look at life in a radically different way (Jer 3:6–13).”21

19 J. Jeremias, THAT, II, 7; HALOT.

20 See R. D. Culver, TWOT, 544–45, based on H. E. Freeman, An Introduction to the Old Testament Prophets (Chicago: Moody, 1968), 37–39.

21 G. V. Smith, The Prophets as Preachers (Nashville: Broadman & Holman, 1994), 7; cp. the extended discussion by W. A. Vangemeren, Interpreting the Prophetic Word (Grand Rapids: Zondervan, 1990), 27–45.

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 290–291.

어떻게 2,600년전의 메시지가 우리의 현대 세계에 영향을 미칠 수 있는가? 1) 이러한 예언적 메시지는 하나님의 말씀이기 때문에 여전히 우리에게 말씀하신다. 하나님으로부터 이 말씀이 나왔기 때문에 이는 하나님의 방식과 현대의 사람들과 계속해서 소통한다. 2) 그 선지자들은 그들의 메시지를 역사적인 상황속에서 만들어냈다. 하나님의 메시지는 모든 일상의 삶의 경험뿐만 아니라 위기의 상황에 있는 실제 사람들에게 주어진 것이다. 3) 사회가 바뀜에도 불구하고 인간의 본성은 변하지 않는다. 사람들은 하나님께서 그 역사적 정확에서 역사하신다는 사실을 여전히 알 필요가 있다. 사람들은 계속해서 죄의 문제와 회개에 대한 필요에 계속적으로 직면한다.

How can a message over twenty-six hundred years old impact our contemporary world? (1) The prophetic message continues to speak to us because it is the message of God. Because it comes from God, it continues to communicate the ways of God to modern people. (2) The prophets forged their message in historical circumstances. The message of God came to real people in the everyday experiences of life as well as in times of crisis. (3) Though society has changed, human nature has not changed. People still need to know that God is at work in the historical situation. People continue to face the problem of sin and the necessity for repentance.

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 291.

본문에 받은 이라고 표현된 단어는 ‘하자’라는 히브리어이다. 이 단어는 환상을 보다라는 의미로 해석되기도 한다. 

Habakkuk “received” (Hb. ḥ̇āzāh, “saw”) the oracle of the Lord. By translating “received,” the NIV emphasizes the nature of the revelation. The prophet received the message from the Lord, possibly while in a prophetic trance or a related condition. The title verse of Nahum has a related word to describe “the book of the vision of Nahum.” Use of the verb “to see” to describe the means of God’s revelation is common in the prophets (Isa 1:1; Amos 1:1; Mic 1:1). At times a prophet is called a ḣōzeh, a “seer” (Amos 7:12; Mic 3:7; Isa 29:10; 2 Kgs 17:13; 1 Sam 9:9). The content of much of Habakkuk’s message points to the emphasis here on reception rather than the visionary experience, for a prophecy dominated by lament and dialogue does not appear appropriately called a vision. Patterson thinks “Habakkuk’s stress seems to be on his own participation in the revelatory process.”22

NIV New International Version

22 R. D. Patterson, who argues that “the prophet at times apparently sees what God intends to do, agrees with God’s revealed activities (sees them from God’s point of view), and conveys in his own words the very words and message that God intends to be communicated to the prophet’s audience” (Nahum, Habakkuk, Zephaniah, ed. K. Barker [Chicago: Moody, 1991], 137).

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 291–292.

이후의 본문을 통해서 하박국은 하나님앞에 자신이 가지고 있는 의문과 불만을 토로한다. 왜 하나님을 신뢰하는 사람은 악인에게 패망하고 하나님을 대적하는 이들이 흥왕하여 가는가 말이다. 결국 하나님께서는 이 과정을 통해서 그분의 의로움을 이루어가시는 과정을 보여주심으로 겸손하게 하나님을 신뢰할 것을 요청하신다. 

당시 근동의 정세는 앗수르(앗시리아)에서 바벨론(갈대아), 페르시아로 이어진다. 하나님께서는 북이스라엘의 심판을 위해서 앗수르를 사용하셨다.(B.C. 722) 이제 앗수르와 남유다를 심판하시는데에 바벨론을 사용하실 것이다. 이는 결국 B.C. 586년에 성취된다. 

이처럼 하박국은 유다에서 활동을 했는데 국제 정세의 변화속에서 하나님께서 이들을 어떻게 사용하셨는지를 바라보았다. 

하박국의 중심 주제는 어떻게 하나님께서 바벨론과 같은 악한 나라를 당신의 신적인 목적을 위해서 사용하실 수 있는가이다. 이 책은 여러가지의 주제를 다루는데 욥기와 비슷하다. 욥기가 개인적인 스케일이라면 하박국은 국가적인 스케일에서의 신정론의 주제를 다룬다. ‘의인은 그의 믿음으로 살리라”라는 표현은 신약에서 세번이나 인용되었다. 

The “theme question” of Habakkuk is, how can God use a wicked nation such as Babylon for his divine purpose? God judges all nations, said Habakkuk, and even Babylon would eventually be judged (Babylon fell to Persia in 539). Though God’s ways are sometimes mysterious, “the righteous shall live by his faith” (2:4) while awaiting salvation. These words are quoted three times in the New Testament (Rom. 1:17; Gal. 3:11; Heb. 10:38).

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

저작 시기

The only hint of a date for this book is its prediction of the Babylonian invasion of Judah (1:6), but it is unclear how far into the future this event would be (see 2:2–3). The Babylonians do not appear to be an imminent threat when Habakkuk was writing, but he seems to be very aware of their potential threat, and thus Habakkuk’s time frame is probably not later than the end of Josiah’s reign (640–609 b.c.). Before Josiah, Judah had radically turned away from God under the leadership of the extremely wicked kings Manasseh and Amon, and the nation was ripe for punishment (2 Kings 23:26–27). Judah was morally and spiritually corrupt, worshiping Baal on the high places, offering its children to Molech, dedicating horses to the sun god, and allowing the temple to fall into ruin. Judah experienced a significant, though short-lived, time of revival during Josiah’s reign with the restoration of the temple and reinstitution of the Feast of Passover, but returned quickly to its evil ways following his death. It was a politically turbulent time as well. Assyria had ruled Judah with a heavy hand for well over a hundred years, inflicting punishment and tribute; but Assyria was beginning to weaken, and soon Babylon would be the world power. Habakkuk probably lived to see the following events: the destruction of Nineveh by Babylon in 612 b.c.; the battle of Haran in 609 in which Josiah died as he tried to hinder the Egyptians from reaching the battle; the final defeat of the Assyrians at the Battle of Carchemish (605); and possibly the fulfillment of his own prophecy of the Babylonian invasions of Judah in 605, 597, and 586.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1719.

하박국 시대의 근동 지역(B.C. 620)

본문의 문예적 특징

하박국의 두개의 질문과 하나님의 응답의 구조로 진행된다. 선지자는 두번 불평하고 두번 하나님의 말씀을 듣고 한번 기도한다. 하나님으로부터받은 두개의 신탁과 한가지 환상이 있다. 처음 두장에서 선지자의 믿음은 어려움을 겪지만 3장에서는 믿음이 승리한다. 처음 두장은 하나님이 무슨일을 하시는지를 말해주고 이어지는 3장에서는 하나님이 누구이신지를 보여준다. 

The first two chapters fall into the dramatic format of dialogue; more specifically, they are question-and-answer exchanges between the prophet and God. The prophet’s vision of God’s appearance (3:3–15) is a theophany, and it is followed by a personal testimony (3:17–19). Overall, the first-person format of the dialogue, the visionary theophany, and the testimony make the book read like a personal journal.

Part of the artistry of the book is its patterns. The prophet complains twice, listens to God twice, and prays once (ch. 3). There are two oracles from God (1:5–11; 2:2–20) and one vision of God (3:3–15). In the first two chapters, the prophet’s faith is troubled; in chapter 3, it is triumphant. Two chapters tell us what God is doing, followed by a chapter that demonstrates who God is.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1720.

전체 개요

1. 표제(1:1)

2. 하박국의 첫번째 탄식(1:2-4)

3. 하나님의 응답(1:5-11)

4. 하박국의 두번째 탄식(1:12-2:1)

5. 하나님의 응답(2:2-20)

6. 하박국의 기도(3:1-19)