하나님나라를 꿈꾸며(Kingdom of God)

I will htake my stand at my watchpost

and station myself on the tower,

and ilook out to see jwhat he will say to me,

and what I will answer concerning my complaint.

The Righteous Shall Live by His Faith

2 And the Lord answered me:

k“Write the vision;

make it plain on tablets,

so he may run who reads it.

3  For still lthe vision awaits its appointed time;

it hastens to the end—it will not lie.

If it seems slow, mwait for it;

nit will surely come; it will not delay.

4  “Behold, his soul is puffed up; it is not upright within him,

but othe righteous shall live by his faith.1

5  “Moreover, wine2 is pa traitor,

an arrogant man who is never at rest.3

His greed is as wide as Sheol;

like death qhe has never enough.

rHe gathers for himself all nations

and collects as his own all peoples.”

h Isa. 21:8

i Jer. 6:17; Ezek. 33:2

j Ps. 85:8

k Isa. 8:1; 30:8; [Rev. 1:19]

l [Dan. 10:14]; See Ezek. 7:5–7

m Zeph. 3:8; See Isa. 8:17

n Cited Heb. 10:37; [2 Pet. 3:9]

o Cited Rom. 1:17; Gal. 3:11; Heb. 10:38; [John 3:36]

1 Or faithfulness

2 Masoretic Text; Dead Sea Scroll wealth

p ch. 1:13; Isa. 21:2

3 The meaning of the Hebrew of these two lines is uncertain

q [Prov. 27:20]

r Jer. 27:7; [ch. 1:6; Dan. 2:37, 38]

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 합 2:1–5.

1절) 하박국은 망대에 서서 하나님께서 자신에게 무엇이라고 말씀하실지를 보기위해 기다렸다. 그리고 나의 질문에 대해서 어떻게 대답하실지 보겠다고 했다. 

하나님의 주권과 인간의 책임은 구약의 중요한 가르침의 주제이다. 하나님께서는 인간의 도움없이 그분의 세상을 운행하실 수 있지만 성경속에서보면 하나님께서 인간을 도구로 사용하시는 것을 찾아볼 수 있다.(모세를 구원하시기 위해서 그의 어머니와 누이를 사용하시는 하나님, 출 2장) 

Human responsibility and divine providence are complementary teachings in the Old Testament. These doctrines appear to run on parallel tracks, each necessary for the completion of the other. God certainly may work in his world without the cooperation of human instruments, but the biblical evidence indicates that God chooses to use the work of his chosen servants. For example, God used Moses’ mother and sister to preserve Moses’ life (Exod 2). Moses’ mother devised a plan to save her child’s life. At the same time the biblical text shows the providence of God in the life of the child. God apparently chose to work and also to use human instrumentality to deliver the child from the plan of Pharaoh.

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 320.

하나님께서는 하박국 선지자의 질문에 대답하신다. 하박국은 의심하는 특성을 보여준다. 예수님의 제자중 도마와 모세, 예레미야와 같이 하박국은 질문했다. 이러한 질문하는 이들의 중요한 특징은 하나님에 대해서가 아니라 하나님께 질문하기를 원한다는 것이다. 하박국의 경험은 하나님은 우리의 질문과 의심들을 돕기를 원하신다는 사실을 알려준다. 

God answered the prophet’s complaint by commanding that the prophet write the vision so that anyone running might read the message. God rewarded the prophet’s willingness to wait and to watch to see the message of the Lord. God cares for the one who is willing to take his needs to the Lord. Habakkuk might be characterized as a doubter. Like Thomas among the disciples and Moses and Jeremiah of the Old Testament, Habakkuk questioned. The significant characteristic of each of these questioners is the willingness to talk to God rather than about God. Habakkuk’s experience suggests that God will help with our questions and concerns.

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 321.

하박국은 독자들을 하나님의 성회로 데려간다. 또한 하나님께서 그분의 선지자들을 통해서 그분의 계획을 어떻게 드러내시는지를 보여준다. 

How could the holy and just God tolerate the wickedness in Judah? More importantly, how could he tolerate the wickedness of Babylon against Judah? “Because of the way he gains his knowledge …, Habakkuk takes the reader into the council of God (cf. Jer 23:18) and demonstrates the process of how God ‘reveals His plan to His servants the prophets’ (Amos 3:7). Therefore, Habakkuk serves as revealer, interpreter, and guide, even as he fulfills the traditional function of a prophet (2:1).”164 Armerding describes Habakkuk’s role as “discharged in attentive, reverent prayer by the same conscientious watchfulness and persistence demanded of the literal watchman.”165 The vision he looked to see was something God would say, so that a close connection exists between prophetic seeing and prophetic saying. Visions could be transposed into sayings.

164 House, The Unity of the Twelve, 197.

165 Armerding, “Habakkuk,” 509.

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 321–322.

2절) 너는 이 묵시를 판에 명백히 기록하여 달려가면서도 읽을 수 있도록 하라. 

본문의 묵시는 하나님으로부터 온 예언적 메시지를 가리키는 일반적인 단어이다. 이 메시지는 당장 성취될 것이 아니기 때문에 영원한 증거가 되어야 했다. 달려가면서도 읽을 수 있게하라는 표현은 전령이 그 메시지를 나라 전체에 전하는 것을 의미하기도 하고 또한 다가오늘 심판을 피하는 사람들을 의미한다. 심판의 메시지를 명백하게 기록하여 달려가면서 전파하고 또한 도망가면서도 읽을 수 있도록 하라는 것이다. 

vision; it is about the life of the righteous and the destiny of the evildoers, and it is to be plainly written (cf. Deut 27:8), perhaps in large letters.

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), 1834.

herald. From a root in Hebrew that can mean both “to call out” and “to read” (as in Exod 24:7; Deut 17:19; 2 Kgs 5:7; Jer 36:6, 8, 10). Possible meanings then are: “so that he who runs may be able to read” (stressing “tablets” for clarity) or “so that the one reading the message may run,” either in the sense of delivering the message or in a metaphoric sense of running well, living one’s life (cf. Isa 40:31).

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), 1834.

3절) 묵시는 정한 때가 있다. 그 끝이 속히 임할 것이고 거짓되지 않을 것이다. 그것이 천천히 보일지라도 그것을 기다리라. 그것이 반드시 임하겠고 지체되지 않을 것이다. 

우리의 때와 하나님의 때가 다르기에 우리는 그 때가 임하지 않는 것 처럼 또한 그것이 너무 천천히 임하는 것처럼 보인다. 하지만 하나님의 때는 완벽하다. 실제로 유다에게 임한 심판은 기원전 586년에 시작되겠지만 바벨론에 대한 심판은 539년에 이르러서야 성취될 것이다. 

The fulfillment of the message may occur more slowly than expected, but God’s timing will be perfect. wait for it. While the judgment coming upon Judah will begin quite soon (586 b.c.), the punishment of the Babylonians will not be fulfilled until 539.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1723.

하나님께서는 그 예언의 성취가 곧 임할 것이니 기다리라고 말씀하신다. 예언자 혹은 인간들이 보기에 그 일이 이루어지는 것이 더뎌보이기에 조급하고 성급해진다. 하지만 하나님께서는 이미 예언의 성취에 대한 큰 계획을 가지고 계신다. 그리고 그것을 그분의 시간표에 따라 이루어가시는 것이다. 그런데 우리는 그 시간표를 알지 못하기에 조급한 것이다. 하박국과 우리들은 약속과 성취라는 시간 속에 살아가고 있는 것이다. 하지만 하나님께서는 그 시간을 초월하여 계신다. 

Impatience is the normal human response to God’s promise to answer his people. God warned the prophet to wait on the prophecy. The answer of God would surely come, but the prophet should write down the message because from the prophet’s point of view the prophecy might seem slow. The prophet was to “preserve it until its fulfillment could be demonstrated historically.”169 God had already decided upon a solution and would reveal it according to his timetable, but God was not indebted to any human to reveal the answer before he chose to. “Habakkuk, like all of us, was living ‘between the times,’ between the promise and the fulfillment.”170 Heflin notes that the end here “may refer to the termination of Babylonian power but, more likely, to the eschaton.”171

169 Heflin, Nahum, Habakkuk, Zephaniah, and Haggai, 90. Achtemeier notes that “from the beginning of his work, God has seen its goal and completion” (Nahum–Malachi, 43).

170 R. L. Smith, Micah–Malachi, 107.

171 Heflin, Nahum, Habakkuk, Zephaniah, and Haggai, 90.

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 323.

4절) 보라. 그의 마음은 교만하며 그 곳에서 정직하지 못하지만 의인은 그의 믿음으로 말미암아 살 것이다. 

본문에서 그의 마음은 단수형태로 바벨론 국가 전체를 지칭하지만 우선적으로 그 왕을 지칭한다. 교만한 사람은 그 자신을 의지하는 반면 의로운 사람은 하나님을 의지한다. 앞서 말한대로 여기서 그의 마음은 일차적으로 바벨론을 가리키지만 그것은 교만한 누구나를 포함한다. 하나님의 게획이 펼쳐지는 것을 끈질기게 기다리는데는 믿음이 필요할 것이지만 의인은 하나님께서 그것을 성취하실 것을 믿는다. 본문에 등장하는 “의인은 그의 믿음으로 말미암아 살리라”라는 표현은 신약에서 사람들은 믿음을 통한 은혜로 구원받는 사실을 강조하는데 인용되었고 그리스도인은 믿음으로 살아야 한다는 것을 강조한다. 하박국이 묘사하는 그러한 종류의 믿음은 신약의 저자들이 장려했는데 가장 암울한 시절에도 계속해서 하나님을 신뢰하고 하나님의 약속에 붙어있는 것이다. 

his soul. The singular form refers to the Babylonian nation as a whole, but with a primary reference to the king. A proud person relies on himself, whereas a righteous person relies on God. While the phrase “his soul is puffed up” refers primarily to Babylon in this context, it could include anyone who is proud. It will take faith to wait patiently for God’s plan to unfold, but the righteous believe that God will accomplish it. The phrase but the righteous shall live by his faith is quoted in the NT to emphasize that people are saved by grace through faith (Rom. 1:17; Gal. 3:11; cf. Eph. 2:8) and that Christians should live by faith (Heb. 10:38–39). The kind of faith that Habakkuk describes, and that the NT authors promote, is continuing trust in God and clinging to God’s promises, even in the darkest days.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1724.

the righteous person. The one whose faithfulness (see NIV text note) is anchored in the God who triumphs over evil (3:3–15, especially v. 13; cf. Gen 15:6; Isa 26, especially vv. 1–8; Ezek 18:9). The righteous person trusts God in the darkest of times, holding fast to the conviction that God’s promises will be fulfilled (2 Cor 1:20). The teaching that people are saved by grace through faith (Rom 1:17; Gal 3:11; Eph 2:8) includes the call to live by faith (Heb 10:38–39; 11:17; Jas 2:22–23). “Justification by faith,” part of the book’s message and central to NT teaching, became the rallying cry of the Protestant Reformation in the sixteenth century.

NIV New International Version

v. verse in the chapter being commented on

cf. compare, confer

vv. verses in the chapter being commented on

NT New 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), 1835.

의로운 사람은 하나님을 신뢰한다. 그는 하나님의 약속이 참이며 그분의 의로운 목적이 성취될 것을 믿는다. 이러한 믿음은 그리스도안에서 하나님의 약속이 성취될 것을 바랍니다. 

The righteous person trusts in God; he believes that God’s promises are true and that he will bring to pass his righteous purposes. This trust anticipates trust in Christ (Rom. 1:17; Gal. 3:11; Heb. 10:37–38), in whom the promises of God are fulfilled (2 Cor. 1:20).

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1724.

본문에 믿음이라고 표현된 단어는 히브리어로 ‘에무나’라는 표현으로 내적인 안정감에서 흘러나오는 행동의 방식을 의미한다. 이는 내적인 태도와 이것이 만들어내는 삶의 방식을 말한다. 이러한 행동은 순수함, 신뢰 그리고 성실함의 특징을 가지고 있다. 이렇게 믿음으로 살아가는 사람의 특징을 ‘순전함’, ‘신실함’, ‘믿음직함’ 그리고 ‘안정성’으로 표현할 수 있다. 

The message to Habakkuk referred to the righteous person living by faithfulness—an important Old Testament term describing loyalty as well as truth and trust. Jepsen demonstrated that “faithfulness” (ʾĕmûnâ) is a way of acting that flows from inner stability. It indicated one’s “own inner attitude and the conduct it produces.” Thus it is a type of behavior characterized by genuineness, reliability, and conscientiousness. Jepsen used the terms “sincerity,” “faithfulness,” “reliability,” and “stability” to describe the righteous person who lives by faithfulness.183 The NIV, along with most other English translations, uses “faith” in the translation, probably to emphasize the importance of the text to the New Testament. “Habakkuk was not to wait with folded hands and bated breath for all this to happen. He was to live a life of faithfulness.”184

“Faith in God was the key to consistent living, even though violence abounded and justice was perverted (1:2–4). That short statement helps believers to persevere even though God chastens them (1:5–11) and they cannot understand his ways (1:12–17). It provides a solution to the doubt they sometimes feel in His all-wise providence (2:1–3), and helps them to understand his righteous judgments (2:4–20). In the final analysis, faith provides the key to understanding the Lord’s sovereign purpose, and it leads men to worship (3:1–19).”185

183 A. Jepsen, “אָמַן ʾāman, etc.” TDOT 1:316–18; cp. H. Wildberger, “אמן ʾmn firm, secure,” TLOT, 147–51, who sees the basic meaning as “firmness,” though “dependability, faithfulness” is the most frequent meaning in the texts.” He sees the term at home in the salvation oracle given to war commanders and used in response to laments in worship with Hab 2:2–4 an example of the latter. People are called to trust the oracle promising deliverance. “Pious persons resist external threat and internal opposition with their faith” (p. 144).

NIV New International Version

184 R. L. Smith, Micah–Malachi, 107.

185 Barber, Habakkuk and Zephaniah, 39.

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 325–326.

5절) 악인의 특징은 술을 즐기며 거짓되고 교만하여 가만히 있지 않고 스올처럼 자기의 욕심을 넓히며 그는 사망과 같아서 만족할 줄을 모른다. 그런 이들이 자기에게로 모든 나라를 모으며 모든 백성을 모은다. 

스올, 무덤은 결코 족하다라고 말하지 않는것처럼 악한 이들은 결코 그들이 얻은것에 만족하는 법이 없다. 

greedy as the grave. As the grave never says, “Enough!” (Prov 30:15–16; cf. Job 24:19; Isa 5:14), so evil persons are never satisfied with what they acquire.

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), 1835.

앞서 1장 15절에서 바벨론을 묘사하면서 그물로 나라들을 모으는 것처럼 싸망이 족한 줄을 모르고 자기에게로 여러 나라를 모으는 것으로 묘사하고 있다. 

The verse describes the arrogance of the Babylonians by looking back to the image of 1:13. Like death and the grave (Sheol), the Babylonians never have enough.193 Sheol often is pictured as being greedy, always enlarging itself to receive more of the dead. “Death never takes a holiday. The Babylonian, like death, continues to sweep the nations into his net (cf. 1:15).”194

The Babylonians sought more and more nations to devour, taking captives away to Babylon. Babylon, like Assyria before it, practiced exiling captives to far-away lands. The Babylonians added to this brutal practice by bringing captives from other lands to occupy the lands of those deported to other places. Roberts correctly notes, “This is no benign gathering in of the scattered and oppressed as imperialistic propaganda might wish to portray it; rather, it is a devouring of the nations that would destroy their identities as they are absorbed into the body of the Babylonian empire.”195

193 Armerding (“Habakkuk,” 515) discusses the difficulty of determining the root meaning of ינוה (yinweh) “rest.” This may come from Hb. נוה, “abode” or “habitation” or from an Arabic room meaning “to attain a goal.” The LXX appears to support the Arabic derivation. Haak (Habakkuk, 59–61) seeks an ambiguous translation that will fit all the possibilities: “He surely does not stop.”

194 R. L. Smith, Micah–Malachi, 108; Armerding (“Habakkuk,” 514) sees the description as being the addiction to wine, an addiction that knows no limits and to which all other interests are sacrificed, but the Babylonians’ addiction was to political and military ambition.

195 Roberts, Nahum, Habakkuk, and Zephaniah, 117.

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 327–328.

하박국이 보기에 죄인된 유다나 바벨론은 심판을 받지 않고 잘 살고 있는 것처럼 보이기에 그는 좌절하며 두려워하는 것이다. 이러한 질문에 대해서 하나님께서는 유다나 바벨론이나 하나님께 대항하여 반역한 이들은 죽게 될 것을 말씀하신다. 그의 마음이 교만한 이들의 특징은 하나님을 의지하지 않고 다른 것들을 의지하는 이들이다. 이처럼 사람들이 지적인 성취나 부유함, 무력, 예술적인 능력, 문제를 해결하는 능력등을 의지하는 것을 그들에게 진정한 살을 가져다주지 못한다. 

God answered the prophet by means of a strong contrast. The first half of the verse apparently refers to the wicked described in 1:7, 11, 13 (without using the term) while the second statement explicitly describes the righteous person.178 By means of a strong contrast, the Lord answered the complaints of the prophet. The one whose life is puffed up in pride and arrogance will die; the righteous, in contrast, by his faithfulness will live. Whether in Judah or Babylon, those in rebellion against God would die.179 “Wherever human beings rely on something of this earth—whether it be intellectual achievement or wealth or military might or aesthetic ability and appreciation or pride of birth and status or even the ability to cope and solve problems and master the complexities of modern life—wherever confidence is placed in human prowess and not in God for the achievement of a satisfying and secure manner of living, there true life cannot be had.”180

178 The MT reads: “Behold, his nepheš (soul, desire) is puffed up (swollen), it is not upright in him.” The NIV follows the Hb. somewhat while other translations diverge from the MT significantly. J. A. Emerton, “The Textual and Linguistic Problems of Habakkuk II. 4–5,” JTS 28 (1977): 1–18, divides the consonants of the first verb and reads עף לה, reading עף as a participle meaning “to fly away,” that is, “to die.” R. L. Smith (Micah–Malachi, 105) says the subject has fallen out, so he reads העוּל, “the oppressor” with Wellhausen and others, but notes (p. 106) that this is the “easiest solution (which is not necessarily the best).” Elliger holds to the basic correctness of the MT, deleting the feminine ending on the second word as resulting from relating it to the following “soul.” He translates, Sieh da an dem Vermessenen hat meine Seele keinen Gefallen, “behold, my soul has no pleasure in the arrogant” (Das Buch der zwölf kleinen Propheten II). The soul refers to the whole person and not some abstract part of the person. For a discussion of “soul” see H. W. Wolff, Anthropology of the Old Testament (Philadelphia: Fortress, 1973), 10–25. Heflin, 92, notes the problem of a lack of subject in 4a and wants to generalize it to include “any who are not righteous, who do not live by faithfulness.”

179 Achtemeier (Nahum–Malachi, 45) defines “puffed up” as the opposite of being faithful; it is “reliance on one’s own self or personal resources to secure and sustain one’s life.”

180 Ibid.

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 324–325.