하나님나라를 꿈꾸며(Kingdom of God)

9  t“Woe to him who gets evil gain for his house,

ato bset his nest on high,

to be safe from the reach of harm!

10  You have devised shame for your house

cby cutting off many peoples;

you have forfeited your life.

11  For dthe stone will cry out from the wall,

and the beam from the woodwork respond.

12  t“Woe to him ewho builds a town with blood

and founds a city on iniquity!

13  Behold, is it not from the Lord of hosts

that fpeoples labor merely for fire,

and nations weary themselves for nothing?

14  gFor the earth will be filled

with the knowledge of hthe glory of the Lord

as the waters cover the sea.

15  t“Woe to him iwho makes his neighbors drink—

you pour out your wrath and make them drunk,

in order to gaze jat their nakedness!

16  You will have your fill kof shame instead of glory.

lDrink, yourself, and show your uncircumcision!

lThe cup in the Lord’s right hand

will come around to you,

and mutter shame will come upon your glory!

17  nThe violence odone to Lebanon will overwhelm you,

as will the destruction of the beasts that terrified them,

nfor the blood of man and violence to the earth,

to cities and all who dwell in them.

t [See ver. 6 above]

a [Isa. 14:13]

b Jer. 49:16; [Num. 24:21]

c [ch. 1:17]

d [Luke 19:40]

t [See ver. 6 above]

e See Mic. 3:10

f Jer. 51:58

g Isa. 11:9

h Ps. 72:19

t [See ver. 6 above]

i [ver. 5; Jer. 51:7]

j Lam. 4:21; [Gen. 9:22]

k Nah. 3:5

l Jer. 25:15, 26

l Jer. 25:15, 26

m [Nah. 3:6]

n ver. 8

o [Isa. 14:8; Jer. 22:23]

n ver. 8

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 합 2:9–17.

교만하고 욕심많은 자들은 화 있을진저

9-11절) 재앙의 임함으로부터 안전을 위하여 높은 곳에 자신의 보금자리를 세우고 자기의 집을 위하여 부당한 이득을 취하는 이에게 화가 있을 것이다. 많은 민족을 파멸시킨 것으로 인해 너의 집이 부끄러움을 당하게 되고 네가 너의 생명을 몰수당하게 된다. 그러므로 그 담으로부터 돌들이 부르짖고 그 집에서 들보가 화답할 것이다. 

여기서 집은 건물과 바벨론 제국을 의미한다. 독수리가 위험을 피해서 높은 곳에 둥지를 짓는 것과 같이 바벨론 인들은 그들의 왕국을 침략당하지 않도록 건설했다. 욕심많은 이들은 부당한 이득을 의지하는데 이는 뇌물을 강요하는 것이다. 다른 이들을 압제하고 멸망시키려는 계획을 가진 이들은 이에 합당한 보응을 받게 될 것이다. 결국 이런 악행이 그들의 생명을 앗아갈 것이다. 바벨론이 건축을 위해서 사용한 돌이나 들보 모두 부당한 방식으로 빼앗을 것들임으로 심판의 때에 이들이 부르짖음으로 증언할 것이다. 

건물이나 보안 시스템으로 안전을 구하지만 이런것이 안전을 보장해주지 않는다. 오직 하나님께만이 안전이 있음을 깨달아야 한다. 

바벨론은 자신들의 안전과 부의 성취를 위해서 다른 민족들을 멸했지만 결국 그러한 그들의 행동은 그대로 보응을 받게 될 것이다. 

“House” may have a double meaning: a building or a dynasty. As an eagle builds a nest to insure against ruin, so the Babylonians built their empire to be unconquerable (Isa 14:4, 13–15; cf. Edom, Obad 3–4). Covetous persons resort to “unjust gain” (v. 9), which may entail bribes (Exod 23:6, 8). Those who scheme the ruin of others (genocide?) will be held responsible; they will forfeit their life (Prov 1:18–19). Cheating in construction or using stolen materials is eventually brought to light and will have consequences.

cf. compare, confer

v. verse in the chapter being commented on

 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.

자기 집을 위해서 부당한 이익을 위하는 이라는 표현은 부정한 이득을 얻기 위해서 소비자를 현혹하는 행위를 말한다. 마치 저울을 속이거나 판매를 위한 물건의 조각을 부정하게 잘라내 속이는 것을 의미한다. 

The Hebrew reads literally, “Woe to the one cutting off an evil cut (material) for his house, to set on high his nest, to save himself from the hand of evil.” The verb “cutting off” (a participle of bṣʿ) may allude to a weaver cutting off a piece of material for sale.22 An “evil cut” was shorter than promised and so involved cheating the customer. It is used more widely of making profits by cheating and violence.23

22 HALOT, 147.

23 Patterson, Nahum, Habakkuk, Zephaniah, 190.

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 334.

The prophet’s tone invoked an incredulous element. When people built their wealth by unjust gain, even the building materials that housed their fortunes would cry out for justice. God is concerned with people. He cares for the needy of the land, reaching down even to the son of the handmaid, the lowest rung of society. Shame on those who oppress people, taking advantage of others in order to pile up unjust wealth.

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 336.

피로 성읍을 건설하는 자에게 화 있을진저

12-14절) 피로 성읍을 건설하고 불의로 마을을 세우는 자에게 화가 임할 것이다. 그 백성들의 수고가 오직 불쏘시개가 될 것이고 그 나라가 무의미한 것을 위해서 자신을 피곤하게 할 것이 만군의 여호와로부터 말미암은 것이 아니냐?  이는 물이 바다를 덮음과 가이 여호와의 영광의 지식으로 세상이 가득 찰 것이기 때문이다. 

앞선 11절에서 돌과 들보가 부르짖음처럼 성읍이 피와 불의로 건축된 것에 대해서 하나님의 화가 임할 것이다. 악인(바벨론)의 악을 쌓기 위한 수고는 불에 타버릴 것이고 이러한 수고의 결과는 영원하지 않다. 왜냐하면 여호와께서 지키지 않으시면 파숫꾼의 경성함이 허사이기 때문이다. 

That for which the Babylonians labored in an unprincipled way will be burned (Jer 51:58; cf. Ps 127:1). God may cut short what people hope will be permanent (Luke 12:16–21).

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.

하박국은 이사야의 비전을 인용한다. 그 영광은 바로 하나님의 임재이다. 그 임재는 광야의 성막에, 성전에, 심지어 온땅에 임했다. 그리고 언젠가 그 영광의 지식이 보편적인 것이 될 것이다. 

knowledge of the glory of the Lord. Habakkuk quotes and expands Isaiah’s vision (Isa 11:9). That glory is God’s presence: in the desert tent (Exod 40:34), the temple (1 Kgs 8:10; Ezek 43:4), and even in the whole earth (Isa 6:3; cf. Hab 3:3–6). The knowledge of that glory will someday be universal (Exod 14:4, 17–18; Rev 17:1–19:4).

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), 1836.

만군의 여호와

“Lord Almighty” (Yahweh ṣĕbāʾôt) is a special name for the God of Israel, often translated Lord of Hosts. Only in 1:12 does Habakkuk use other titles for God. Thus here he calls special attention to this threat against Babylon. The basic term “hosts” along with the cognate verb refers to the mustering of troops for war but can also be used for service in cultic worship. It can extend to the heavenly realm of angels and stars (Gen 2:1; Ps 33:6; Isa 40:26). The point of reference for “hosts” when connected with the divine name Yahweh is debated. First Samuel 17:45 refers to the hosts as the armies of Israel, but the stars can also be part of God’s army (Judg 5:20). God presides over the court of the host of heaven (1 Kgs 22:19; cp. Isa 6). T. Fretheim offers a mediating position, saying, “Hosts has reference to any group, human or divine, called upon by God to mediate a divine objective, which may or may not be military in nature.”39 A. S. van der Woude points to the divine title as “a characteristic designation for the God-King enthroned on the cherub throne (1 Sam 4:2; 2 Sam 6:2; cf. 2 Kgs 19:15; Pss 80:2; 99:1).” He concludes then that the term is a predicate of royal dominion, agreeing with J. P. Ross that as soon as Israel used the title for its God “it became the name of a god whose principle attribute was royal majesty.”40 The NIV follows this interpretation with its translation “Lord Almighty.” Still, the association with war, with the Ark of the Covenant which led Israel to war, and the prophetic context threatening foreign armies all argue for a strong association between the divine title Lord of Hosts and military action. Babylon tried to protect themselves from ruin and to corner the market on economic power and wealth through military expeditions. Israel’s Yahweh of Hosts controlled an army against which Babylon had no chance. Fighting Him was exhausting, profitless labor.

39 T. E. Fretheim, “Yahweh,” NIDOTTE 4:1298.

40 A. S. van der Woude, “צָבָא ṣābāʾ army,” TLOT 2:1045.

NIV New International Version

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 338–339.

여호와의 영광을 아는 지식은 매우 중요하다. 이는 정보를 넘어서는 것으로 근본적인 관계적 앎을 의미한다. 하나님을 안다는 것은 그분과 올바른 관계에 있는 것을 의미하는 것이다. 이처럼 앎은 친밀성과 경험을 포함하는데 이는 결혼 관계로 설명할 수 있다. 

The final verse of the third woe gives an uplifting and positive element to the woes. God will work to make himself known in all the earth. In Hebrew thought “knowledge” means more than information. “Knowledge is seen in fundamentally relational terms.… To know God is to be in a right relationship with him, with characteristics of love, trust, respect, and open communication.”43 Knowing involved intimacy and experience, being used in its most fundamental sense to describe the marriage relationship. For the earth to be filled with the knowledge of the glory of the Lord involved knowing God rather than simply knowing about God. Not to know God for Israel and for the nations invited His judgment (Ps 79:6; Jer 10:25). Thus the entire story of the Exodus centered on the fact that Pharaoh did not know God (Exod 5:2), but God wanted to introduce himself to Israel (Exod 6:6) and to Pharaoh and the Egyptians (Exod 7:5). Jeremiah also pictured a knowledge of the Lord that transcended geographical borders or conventional barriers (Jer 31:31–34). Ezekiel repeatedly uses the recognition formula, “and you shall know that I am Yahweh” to show that all God is doing has divine purpose behind it. That purpose is to introduce himself to Israel and to the nations.44

43 Fretheim, “ידע,” NIDOTTE 2:413.

44 See R. M. Hals, Ezekiel, FOTL (Grand Rapids: Eerdmans, 1989), 362. The recognition formula often occurs as a part of a “prophetic proof saying”; see pp. 353–54; W. Zimmerli, “The Word of Divine Self-manifestation (Proof Saying), A Prophetic Genre,” in I Am Yahweh, trans. D. W. Stott (Atlanta: John Knox, 1982), 99–110; Zimmerli, “Knowledge of God According to the Book of Ezekiel,” I Am Yahweh, 29–98.

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 340.

영광이라는 히브리어 단어는 ‘카보드’로 무거운이라는 의미를 가진다. 

In the Old Testament “glory” is a “technical term for God’s manifest presence”45 (see Exod 16:7), often connected with the cloud (Exod 16:10) and with the Ark of the Covenant. It can also be represented as a consuming fire (Exod 24:17). “Glory” also involves “honor” or position of power.46 Habakkuk used the term in the sense of powerful presence.47 All the earth would be filled with the knowledge of the manifest presence of God. For Ezekiel the “glory of the Lord” meant a manifestation of God. God’s “glory” appeared to Ezekiel. He spoke of God’s glory as that which he personally experienced: “Such was the appearance of the likeness of the glory of the Lord” (Ezek 1:28). The glory of the Lord “reveals his person and dignity, and the proper response to such a revelation is to give God honor or glory” (cp. Exod 33:18).48

45 C. J. Collins, “כבד,” NIDOTTE 2:581. Note that כָּבוֹד means literally “heavy, having weight.”

46 In such meaning the honor can be injured if not met with the proper response of respect and praise (Josh 7:2–9; 1 Sam 6:5; Isa 3:8; Mal 1:6; 2:2); see C. Westermann, “כבד kbd to be heavy,” TLOT 2:596.

47 E. Jacob, Theology of the Old Testament (London: Hodder & Stoughton, 1958), 79–82.

48 Collins, “כבד,” 2:582.

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 340–341.

술취함과 폭력을 행하는 자는 화있을진저

15-17절) 그의 이웃들의 벗음을 바라보기 위해서 그들에게 술을 마시게 하여 너의 분노를 붓고 그들을 취하게 하는 자들에게 화가 임할 것이다. 너는 영광 대신에 부끄러움으로 가득하게 될 것이다. 너 자신도 술을 마심으로 너의 무할례를 보여라. 여호와의 오른손의 잔이 네게로 올 것이고 수치가 너의 영광에 임하게 될 것이다. 레바논에 행한 그 폭력이 너를 압도할 것이고 네가 동물들을 죽인 것이 너를 두렵게 할 것이다. 왜냐하면 사람의 피흘림과 땅과 도시들과 여기에 거하는 모든이들에 폭력 때문이다. 

바벨론은 사람들을 솔로 취하게 했고 그들에게 성적 수치심을 느낄 행위들을 강요했다. 여호와의 오른손의 잔은 보응하시는 하나님의 주권을 상징한다.(렘 25:15) 바벨론은 자신들의 성전을 호화롭게 건축하고 꾸미기 위해서 레바논에서 백향목을 가져왔고 자신들의 유흥을 즐기기 위해서 동물들을 무자비하게 죽였고 사람들에게 폭력을 행사했다. 

violence done to Lebanon. Babylon used the famed cedars of Lebanon for its massive building projects (see Isa. 14:8). Nebuchadnezzar’s royal annals indicate that he commanded his army to construct a road to bring these cedars to Babylon. The animal population may also have been decimated—Assyrian inscriptions record hunting expeditions in the Lebanese ranges, and the Babylonians probably indulged in the same practices.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1725.

술취한 이들은 옷을 벗음으로 수치를 당한다. 노아의 경우에 그러했다.(창 9:20-23)

다른이들을 술 마시게 하고 취하게 하는 바벨론은 수치와 모멸, 부끄러움으로 가득차게 될 것이다. 바벨론은 ‘이가봇’(삼상 4:21), 영광이 떠난 상태가 될 것이다. 

영광을 추구하는 바벨론은 도리어 수치로 가득하게 될 것이다. 

레바논의 풍성함(사 37:24)