1절 카드 ↗
We have seen in the first chapter Habakkuk 1:2 that the Prophet said in the name of all the faithful. It was indeed a hard struggle, when all things were in a perplexed state and no outlet appeared. The faithful might have thought that all things happened by chance, that there was no divine providence; and even the Prophet uttered complaints of this kind. He now begins to recover himself from his perplexities; and he ever speaks in the person of the godly, or of the whole Church. For what is done by some interpreters, who confine what is said to the prophetic office, I do not approve; and it may be easy from the contempt to learn, that the Prophet does not speak according to his private feeling, but that he represents the feelings of all the godly. So then we ought to collect this verse with the complaints, which we have before noticed; for the Prophet, finding himself sinking, and as it were overwhelmed in the deepest abyss, raises himself up above the judgement and reason of men, and comes nearer to God, that he might see from on high the things which take place on earth, and not judge according to the understanding of his own flesh, but by the light of the Holy Spirit. For the tower of which he speaks is patience arising from hope. If indeed we would struggle perseveringly to the last, and at length obtain the victory over all trials and conflicts, we must rise above the world. Some understand by tower and citadel the Word of God: and this may in some measure be allowed, though not in every respect suitable. If we more fully weigh the reason for the metaphor, we shall be at no loss to know that the tower is the recess of the mind, where we withdraw ourselves from the world; for we find how disposed we are all to entertain distrust. When, therefore, we follow our own inclination, various temptations immediately lay hold on us; nor can we even for a moment exercise hope in God: and many things are also suggested to us, which take away and deprive us of all confidence: we become also involved in variety of thoughts, for when Satan finds men wandering in their imaginations and blending many things together, he so entangles them that they cannot by any means come nigh to God. If then we would cherish faith in our hearts, we must rise above all these difficulties and hindrances. And the Prophet by tower means this, that he extricated himself from the thoughts of the flesh; for there would have been no end nor termination to his doubts, had he tried to form a judgement according to his own understanding; I will stand, he says, on my tower, (24) I and I will set myself on the citadel . In short, the sentence carries this meaning—that the Prophet renounced the judgement of men, and broke through all those snares by which Satan entangles us and prevents us to rise above the earth. He then adds, I will watch to see what he may say to me , that is, I will be there vigilant; for by watching he means vigilance and waiting, as though he had said, “Though no hope should soon appear, I shall not despond; nor shall I forsake my station; but I shall remain constantly in that tower, to which I wish now to ascend: I will watch then to see what he may say to me . ” The reference is evidently to God; for the opinion of those is not probable, who apply this “saying” to the ministers of Satan. For the Prophet says first, ‘I will see what he may say to me,’ and then he adds, ‘and what I shall answer.’ They who explain the words ‘what he may say,’ as referring to the wicked who might oppose him for the purpose of shaking his faith, overlook the words of the Prophet, for he speaks here in the singular number; and as there is no name expressed, the Prophet no doubt meant God. But were the words capable of admitting this explanation, yet the very drift of the argument shows, that the passage has the meaning which I have attached to it. For how could the faithful answer the calumnies by which their faith was assailed, when the profane opprobriously mocked and derided them—how could they satisfactorily disprove such blasphemies, did they not first attend to what God might say to them? For we cannot confute the devil and his ministers, except we be instructed by the word of God. We hence see that the Prophet observes the best order in what he states, when he says in the first place, ‘I will see what God may say to me;’ and in the second place, ‘I shall then be taught to answer to my chiding;’ (25) that is, “If the wicked deride my faith, I shall be able boldly to confute them; for the Lord will suggest to me such things as may enable me to give a full answer.” We now perceive the simple and real meaning of this verse. It remains for us to accommodate the doctrine to our own use. It must be first observed, that there is no remedy, when such trials as those mentioned by the Prophet in the first chapter Habakkuk 1:4 meet us, except we learn to raise up our minds above the world. For if we contend with Satan, according to our own view of things, he will a hundred times overwhelm us, and we can never be able to resist him. Let us therefore know, that here is shown to us the right way of fighting with him, when our minds are agitated with unbelief, when doubts respecting God’s providence creep in, when things are so confused in this world as to involve us in darkness, so that no light appears: we must bid adieu to our own reason; for all our thoughts are nothing worth, when we seek, according to our own reason, to form a judgement. Until then the faithful ascend to their tower and stand in their citadel, of which the Prophet here speaks, their temptations will drive them here and there, and sink them as it were in a bottomless gulf. But that we may more fully understand the meaning, we must know, that there is here an implied contrast between the tower and the citadel, which the Prophet mentions, and a station on earth. As long then as we judge according to our own perceptions, we walk on the earth; and while we do so, man
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우리는 1장에서 선지자가 모든 신실한 자들의 이름으로 말했음을 보았다. 모든 것이 혼란스럽고 출구가 보이지 않을 때는 실로 힘겨운 싸움이었다. 신실한 자들은 모든 것이 우연히 일어나고, 하나님의 섭리는 없다고 생각했을 수도 있었다. 선지자 자신도 그런 종류의 탄식을 쏟아냈다. 이제 그는 자신의 혼란에서 회복하기 시작한다.
선지자는 여기서 육신의 판단 위로 올라가서 높은 곳에서 지상에서 일어나는 것들을 바라보며, 자신의 육신적 이해를 따라 판단하지 않고, 성령의 빛으로 판단하려고 한다. 그가 말하는 망대는 소망에서 비롯된 인내다.
그는 말한다, "나는 나의 망대에 서리라." 선지자가 말하는 것은 요컨대 이것이다—그는 육신의 생각들로부터 자신을 끌어내어, 그렇지 않았더라면 자신의 이해로 판단하려 하여 의혹들의 끝과 한계가 없었을 것이다. 그는 이어서 "그가 무슨 말씀을 하실지 보겠다"고 덧붙인다. 즉, "내가 거기서 깨어 있겠다." 왜냐하면 지켜본다는 것은 깨어 있음과 기다림을 뜻하기 때문이다. "희망이 곧 나타나지 않더라도 낙담하지 않겠다. 내 자리를 버리지 않겠다. 내가 지금 올라가고자 하는 그 망대에 항상 머물겠다. 그가 내게 무슨 말씀을 하실지 보겠다." 이것은 의심할 여지 없이 하나님을 가리킨다. 그리고 "내가 무엇이라 대답할지 알겠다"고도 말한다.
이 구절에서 이끌어낼 유용한 교훈이 있다. 먼저 관찰해야 할 것은, 선지자가 1장에서 언급한 시험들이 우리에게 닥칠 때, 마음을 세상 위로 높이는 법을 배우는 것 외에는 다른 치료책이 없다는 것이다. 만약 우리가 세상의 관점에서 사탄과 싸운다면, 그가 백 번이라도 우리를 압도하여 그를 저항할 수 없게 될 것이다. 우리가 불신앙으로 마음이 동요될 때, 하나님의 섭리에 대한 의혹이 스며들 때, 세상의 사물들이 너무 혼란스러워 어둠에 빠질 때—이때 싸우는 올바른 방법이 우리에게 보여진다. 신실한 자들이 선지자가 여기서 말하는 망대에 오르고 그 성에 서기 전까지는, 그들의 시험들이 그들을 이리저리 몰아다니고 바닥 없는 깊음 속에 빠뜨릴 것이다.
원주석
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commentary-section/cal-hab-2-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
2절 카드 ↗
The Prophet now shows by his own example that there is no fear but that God will give help in time, provided we bring our minds to a state of spiritual tranquillity, and constantly look up to him: for the event which the Prophet relates, proves that there is no danger that God will frustrate their hope and patience, who lift up their minds to heaven, and continue steadily in that attitude. Answer me , he says, did Jehovah, and said . There is no doubt but that the Prophet accommodates here his own example to the common instruction of the whole Church. Hence, by testifying that an answer was given him by God, he intimates that we ought to entertain a cheerful hope, that the Lord, when he finds us stationed in our watch-tower, will in due season convey to us the consolation which he sees we need. But he afterwards comes to the discharge of his prophetic office; for he was bid to write the vision on tables, and to write it in large letters, that it might be read, and that any one, passing by quickly, might be able by one glance to see what was written: and by this second part he shows still more clearly that he treated of a common truth, which belonged to the whole body of the Church; for it was not for his own sake that he was bid to write, but for the edification of all. Write , then, the vision , and make it plain ; for באר , bar properly means, to declare plainly. (26) Unfold it then, he says, on tables, that he may run who reads it ; that is, that the writing may not cause the readers to stop. Write it in large characters, that any one, in running by, may see what is written. Then he adds, for the vision shall be for an appointed time This is a remarkable passage; for we are taught here that we are not to deal with God in too limited a manner, but room must be given for hope; for the Lord does not immediately execute what he declares by his mouth; but his purpose is to prove our patience, and the obedience of our faith. Hence he says, the vision, is for a time , and a fixed time: for מועד , muod means a time which has been determined by agreement. But as it is God who fore appoints the time, the constituted time, of which the Prophet speaks, depends on his will and power. The vision , then, shall be for a time . He reproves here that immoderate ardor which takes hold on us, when we are anxious that God should immediately accomplish what he promises. The Prophet then shows that God so speaks as to be at liberty to defer the execution of his promise until it seems good to him. At the end , he says, it will speak (27) In a word, the Prophet intimates, that honor is to be given to God’s word, that we ought to be fully persuaded that God speaks what is true, and be so satisfied with his promises as though what is promised were really possessed by us. At the end , then, it will speak and it will not lie (28) Here the Prophet means, that fulfillment would take place, so that experience would at length prove, that God had not spoken in vain, nor for the sake of deceiving; but yet that there was need of patience; for, as it has been said, God intends not to indulge our fervid and importunate desires by an immediate fulfillment, but his design is to hold us in suspense. And this is the true sacrifice of praise, when we restrain ourselves, and remain firm in the persuasion that God cannot deceive nor lie, though he may seem for a time to trifle with us. It will not, then, lie He afterwards adds, If it will delay, wait for it . He again expresses still more clearly the true character of faith, that it does not break forth immediately into complaints, when God connives at things, when he suffers us to be oppressed by the wicked, when he does not immediately succor us; in a word, when he does not without delay fulfill what he has promised in his word. If, then, it delays, wait for it . He again repeats the same thing, coming it will come ; that is, however it may be, God, who is not only true, but truth itself, will accomplish his own promises. The fulfillment, then, of the promise will take place in due time. But we must notice the contrariety, If it will delay, it will come, it will not delay . The two clauses seem to be contrary the one to the other. But delay, mentioned first, has a reference to our haste. It is a common proverb, “Even quickness is delay to desire.” We indeed make such haste in all our desires, that the Lord, when he delays one moment, seems to be too slow. Thus it may come easily to our mind to expostulate with him on the ground of slowness. God, then, is said on this account to delay in his promises; and his promises also as to their accomplishment may be said to be delayed. But if we have regard to the counsel of God, there is never any delay; for he knows all the points of time, and in slowness itself he always hastens, however this may be not comprehended by the flesh. We now, then, apprehend what the Prophet means. (29) He is now bidden to write the vision, and to explain it on tables . Many confine this to the coming of Christ; but I rather think that the Prophet ascribes the name of vision to the doctrine or admonition, which he immediately subjoins. It is indeed true, that the faithful under the law could not have cherished hope in God without having their eyes and their minds directed to Christ: but it is one thing to take a passage in a restricted sense as applying to Christ himself, and another thing to set forth those promises which refer to the preservation of the Church. As far then as the promises of God in Christ are yea and amen, no vision could have been given to the Fathers, which could have raised their minds, and supported them in the hope of salvation, without Christ having been brought before them. But the Prophet here intimates generally, that a command was given to him to supply the hearts of the godly with this support, that they were, as we shall hereafter more clearly see, to wait for God. The vision, then, is nothing else than an admonition, which w
Pericope (part_of)
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pericope/per-hab-2-001
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 이제 자신의 본보기로, 영적인 평온의 상태로 마음을 가져오고 끊임없이 그분을 우러러볼 때 하나님께서 때에 맞춰 도움을 주시리라는 것을 두려워할 필요가 없음을 보여준다. "여호와가 내게 응답하셨다." 선지자는 여기서 자신의 본보기를 온 교회의 공통적인 가르침에 맞게 적용한다는 것은 의심할 여지가 없다. 따라서 하나님으로부터 응답을 받았다고 증언함으로써, 그는 우리가 기쁜 희망을 가져야 한다는 것을 시사한다—주님은 우리가 망대에 서 있음을 발견할 때, 적절한 때에 필요한 위로를 전해 주실 것이다.
그런 다음 선지자적 직분의 수행으로 나아간다. 그는 환상을 돌판 위에 기록하되, 명확하게 쓰도록 명령받았다. 누구든지 빠르게 지나가더라도 한눈에 기록된 것을 볼 수 있도록 큰 글자로 써야 했다. 이 두 번째 부분에서 그는 이것이 온 교회에 속한 공통적인 진리를 다루고 있음을 더 분명히 보여준다. "환상을 기록하라, 그리고 명확하게 하라." 그리고 "읽는 자가 달려갈 수 있도록 판들 위에 펼쳐라"고 한다. 즉, 기록이 독자들을 멈추게 하지 않도록 하라는 것이다.
그런 다음 그는 이렇게 덧붙인다: "환상은 정한 때를 위한 것이다." 이것은 주목할 만한 구절이다. 우리는 여기서 하나님을 너무 좁은 방식으로 대해서는 안 된다고 가르침을 받는다. 소망을 위한 여지를 남겨야 한다. 주님은 그분의 입으로 선언하신 것을 즉시 집행하시지 않는다. 그분의 목적은 우리의 인내와 믿음의 순종을 시험하는 것이다.
"마침내, 말할 것이요 거짓이 되지 않을 것이다"—여기서 선지자는 성취가 일어나 경험이 하나님께서 헛되이 말씀하지 않으셨음을 증명할 것이라는 점을 뜻한다. 그러나 인내가 필요하다. "만일 더디어도 기다리라." 그는 믿음의 진정한 성격을 더욱 분명히 표현한다—하나님이 사물을 눈감아 주실 때, 악인들에게 억압당하도록 내버려두실 때, 즉시 구원해 주시지 않을 때에도 즉각 불평으로 터져 나오지 않는 믿음 말이다. "만일 더디어도 기다리라." 그는 같은 말을 반복한다—"올 것이 오고, 늦지 아니하리라." 이 두 절은 서로 반대되는 것처럼 보이지만, 처음에 언급된 지연은 우리의 서두름과 관계가 있다. 하나님의 뜻을 고려한다면 결코 지연이 없다. 그분은 모든 시간을 알고 계시며, 더딤 속에서도 항상 서두르신다.
원주석
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commentary-section/cal-hab-2-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
This verse stands connected with the last, for the Prophet means to show that nothing is better than to rely on God’s word, how much soever may various temptations assault our souls. We hence see that nothing new is said here, but that the former doctrine is confirmed—that our salvation is rendered safe and certain through God’s promise alone, and that therefore we ought not to seek any other haven, where we might securely sustain all the onsets of Satan and of the world. But he sets the two clauses the one opposed to the other: every man who would fortify himself would ever be subject to various changes, and never attain a quiet mind; then comes the other clause—that man cannot otherwise obtain rest than by faith. But the former part is variously explained. Some interpreters think the word עפלה , ophle , to be a noun, and render it elevation, which is not unsuitable; and indeed I hesitate not to regard this as its real meaning, for the Hebrews call a citadel עופל , ouphel , rightly deriving it from עפל , ophle , to ascend. What some others maintain, that it signifies to strengthen, is not well founded. Some again give this explanation—that the unbelieving seek a stronghold for themselves, that they may fortify themselves; and this makes but little difference as to the thing itself. But interpreters vary, and differ as to the meaning of the sentence; for some substitute the predicate for the subject, and the subject for the predicate, and elicit this meaning from the Prophet’s words—"Every one whose mind is not at ease seeks a fortress, where he may safely rest and strengthens himself;” and others give this view—“He who is proud, or who thinks himself well fortified, shall ever be of an unquiet mind.” And this latter meaning is what I approve, only that I retain the import of the word עפלה , ophle , as though it was said—“where there is an elation of mind there is no tranquillity.” Let us see first what their view is who give the other explanation. They say that the unbelieving, being obstinate and perverted in their minds, ever seek where they may be in safety, for they are full of suspicions, and having no regard to God they resort to the world for those remedies, by which they may escape evils and dangers. This is their view. But the Prophet, as I have already said, does here, on the contrary, denounce punishment on the unbelieving, as though he had said—“This reward, which they have deserved, shall be repaid to them—that they shall always torment themselves.” The contrast will thus be more obvious; and when we say that God punishes the unbelieving, when he suffers them to be driven here and there, and also harasses their minds with various tormenting thoughts, a more fruitful doctrine is elicited. When therefore the Prophet says that there is no calmness of mind possessed by those who deem themselves well fortified, he intimates that they are their own executioners, for they seek for themselves many troubles, many sorrows, many anxieties, and contrive and mingle together many designs and purposes; now they think of one thing, then they turn to another; for the Hebrews say that the soul is made right when we acquiesce in a thing and continue in a tranquil state of mind; but when confused thoughts distract us, then they say that our soul is not right in us. We now perceive the real meaning of the Prophet. Behold , he says: by this demonstrative particle he intimates that what he teaches us may be clearly seen if we attend to daily events. The meaning then is, that a proof of this fact exists evidently in the common life of men—that he who fortifies himself, and is also elated with self confidence, never finds a tranquil haven, for some new suspicion or fear ever disturbs his mind. Hence it comes that the soul entangles itself in various cares and anxieties. This is the reward, as I have said, which is allotted by God’s just judgement to the unbelieving; for God, as he testifies by Isaiah, offers to us rest; and they who reject this invaluable benefit, freely offered to them by God, deserve that they should not only be tormented in one way, but be also harassed by endless agitations, and that they should also vex and torment themselves. It is indeed true that he who is fortified may also acquiesce in God’s word; but the word עפלה , ophle , refers to the state of the mind. Whosoever, then, swells with vain confidence, when he finds that he has many auxiliaries according to the flesh, shall ever be agitated, and will at length find that there is nowhere rest, except the mind recumbs on God’s grace alone. We now understand the import of this clause. (30) It follows, but the just shall live by his faith . The Prophet, I have no doubt, does here place faith in opposition to all those defences by which men so blind themselves as to neglect God, and to seek no aid from him. As men therefore rely on what the earth affords, depending on their fallacious supports, the Prophet here ascribes life to faith. But faith, as it is well known, and as we shall presently show more at large, depends on God alone. That we may then live by faith, the Prophet intimates that we must willingly give up all those defences which are wont to disappoint us. He then who finds that he is deprived of all protections, will live by his faith, provided he seeks in God alone what he wants, and leaving the world, fixes his mind on heaven. As אמוגת , amunat , is in Hebrew truth, so some regard it as meaning integrity; as though the Prophet had said, that the just man has more safety in his faithfulness and pure conscience, than there is to the children of this world in all those munitions in which they glory. But in this case they frigidly extenuate the Prophet’s declaration; for they understand not what that righteousness of faith is from which our salvation proceeds. It is indeed certain that the Prophet understands by the word אמוגת , amunat , that faith which strips us of all arrogance, and leads us naked and needy to God
Pericope (part_of)
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pericope/per-hab-2-002
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이 절은 앞 절과 연결된다. 선지자는 여러 시험들이 우리 영혼을 공격하더라도, 하나님의 말씀에 의지하는 것보다 더 나은 것은 없음을 보여주려 한다. 따라서 우리는 여기서 새로운 것이 말해지지 않고, 이전의 교훈이 확증된다—우리의 구원은 오직 하나님의 약속을 통해서만 안전하고 확실하게 되므로, 사탄과 세상의 모든 공격을 안전하게 견뎌낼 다른 피난처를 찾아서는 안 된다고.
그러나 그는 두 절을 서로 대립시킨다. 자신을 요새화하려는 모든 사람은 항상 여러 변화에 노출되어 결코 평온한 마음을 얻지 못할 것이다. 그러면 다른 절이 온다—사람은 믿음 외에는 다른 방법으로 쉼을 얻을 수 없다.
히브리어 '오프라('ophle)'는 '높음'을 뜻한다. 선지자가 여기서 말하는 것은 요컨대 이것이다—"마음이 교만함에 있을 때 평온함이 없다." 따라서 선지자는 여기서 불신자들에게 벌을 선고하는 것이다. "자신이 잘 요새화되어 있다고 여기는 자는 항상 불안한 마음을 가질 것이다." 선지자가 말할 때, 모든 것을 잘 준비한 자들이 그들의 수많은 걱정들, 슬픔들, 불안들로 자신들을 괴롭히고, 이런저런 설계와 목적들을 생각해내고 섞어 혼란에 빠진다는 사실을 인식하여, 거기서 더 풍성한 교훈이 도출된다.
"보라"—이 지시 불변사로 그는 그가 가르치는 것이 매일의 사건들에 주의를 기울이면 명확하게 볼 수 있다는 것을 시사한다. 자신을 요새화하고, 자기 확신으로 교만한 자는 결코 고요한 피난처를 찾지 못할 것이다. 어떤 새로운 의심이나 두려움이 항상 그의 마음을 흔들기 때문이다. 이것이 믿음 없는 자에게 하나님의 공의로운 판단에 의해 할당된 보상이다.
"그러나 의인은 믿음으로 살리라." 선지자는 의심할 여지 없이 여기서 사람들이 하나님을 무시하고 그분으로부터 어떤 도움도 구하지 않도록 그들을 눈 멀게 하는 모든 방어들에 믿음을 대립시킨다. 사람들이 땅이 주는 것에 의존하면서 자신들의 속임수적인 지지물에 기댈 때, 선지자는 생명을 믿음에 돌린다. 그런데 믿음은 잘 알려진 대로 오직 하나님만을 의존한다. 우리가 믿음으로 살기 위해서는, 우리를 실망시키곤 하는 모든 방어들을 기꺼이 포기해야 한다는 것을 선지자는 시사한다.
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The Prophet has taught us that a tranquil state of mind cannot be otherwise had than by recumbing on the grace of God alone; and that they who elate themselves, and fly in the air, and feed on the wind, procure for themselves many sorrows and inquietudes. But he now comes to the king of Babylon, and also to his kingdom; for in my judgement he speaks not only of the king, but includes also that tyrannical empire with its people, and represents them as a great company of robbers. He then says in short, that though the Babylonians, like drunken men, hurried here and there without any control, yet God’s vengeance, by which they were to be brought to nothing, was nigh at hand. What ever therefore the Prophet subjoins to the end of the chapter tends to confirm his doctrine, which we have already explained—that the just shall live by faith. We cannot indeed be fully convinced of this except we hold firmly this principle—that God cares for us, and that the whole world is governed by his providence; so that it cannot be but that he will at length check the wicked, and punish their sins, and deliver the innocent who call upon him. Unless this be our conviction, there can be no benefit derived from our faith; we might indeed be a hundred times deceived; for experience teaches us that the hopes of men, as long as they are fixed on the earth, are vain and delusive, as they are only mere imaginations. Except then God governs the world there is no salvation to the faithful; for God in that case would delude them with vain promises, and they would flatter themselves with an empty prospect, or hope for that which is not. Hence the Prophet shows how it is that the just shall live by faith; and that is because the Lord will defend all who call upon him, and that inasmuch as he is the just Judge of all the world, he will finally execute judgement on all the wicked, though for a time they act wantonly, and think that they shall escape punishment, because God does not execute upon them immediate vengeance. We now perceive the design of the Prophet. As to the words, these two particles, אף כי , aph ki , when joined together, amplify the meaning; and some render them—"how much more;” others take them as a simple affirmative, and render them “truly.” I approve of a middle course, and render them “yea, truly;” ( Etiam certe ;) and they are so taken as I think, in Genesis 3:1 , Satan thus asked the woman—yea, truly! Est-ce pour vrai? for the question is that of one doubting, and yet it refers to what is certain,—“How comes it that God should interdict the eating of the fruit? yea, is it so truly? can it be so? So it is in this place, yea, truly , says the Prophet. That it is an amplification may be gathered from the context. He had said before that they who elevate themselves, or seem to themselves to be well fortified, are fearful in their minds, and driven backwards and forwards. He now advances another step—that when men are borne along by unrestrained wantonness, and promise themselves all things, as though there was no God, they surpass even the drunken, being hurried on by blind cupidity. When therefore men thus abandon themselves, can they escape the judgement of God? Far less bearable is such a madness than that simple arrogance of which he had spoken in the last verse. Thus then are the two verses connected together,—“Yea, truly, he who in his pride is like a drunken man, and restrains not himself, and who is even like to wild beasts or to the grave, devouring whatever meets them—he surely will not at length be endured by God.” Vengeance, then, is nigh to all the proud, who are cruelly furious, passing all bounds and without any fear. But interpreters differ as to the import of the words which follow. Some render בוגד , bugad , to deceive, and it means so in some places; and they render the clause thus—“Wine deceives a proud man, and he will not dwell.” This is indeed true, but the meaning is strained; I therefore prefer to follow the commonly received interpretation—that the proud man transgresses as it were through wine. At the same time I do not agree with others as to the expression “transgressing as through wine.” Some give this version—“Man addicted to wine or to drunkenness transgresses;” and then they add—“a proud man will not inhabit;” but they pervert the sentence, and mangle the words of the Prophet; for his words are— By wine transgressing the proud man : he does not say that a man addicted to wine transgresses; but he compares the proud to drunken men, who, forgetting all reason and shame, abandon themselves unto all that is disgraceful; for the drunken distinguishes nothing, and becomes like a brute animal, so that he shuns nothing that is base and unbecoming. This is the reason why the Prophet compares proud men to the drunken, who transgress through wine, that is, who observe no moderation, but indulge themselves in excesses. We now then understand the real meaning of the Prophet, which many have not perceived. (31) As to the word inhabiting I take it in a metaphorical sense, as signifying to rest or to continue in the same place. The drunken are borne along by a certain excitement; so they do not restrain themselves, for they have no power over their feet or their hands: but as wine excites them, so they ramble here and there like insane persons. As then such an unruly temper lays hold on and bewilders drunken men, so the Prophet very aptly says that the proud man never rests. And the reason follows, (provided the meaning be approved,) because he enlarges as the grave his soul he is like to death . This is then the insatiableness which he had mentioned—that the proud cannot be satisfied, and therefore include heaven and earth and sea within the compass of their desires. Since then they thus run here and there, it is no wonder that the Prophet says that they do not rest. He enlarges then as the grave his soul ; and then he adds— he heaps together , or congregates, or collects to himself al
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선지자는 오직 하나님의 은혜에만 의지함으로써 마음의 평온을 얻을 수 있다고 가르쳤다. 그리고 자신을 높이고 공중에 날며 바람을 먹고 사는 자들은 많은 슬픔과 불안을 자초한다고. 그러나 이제 바벨론 왕에게로 나아간다. 그리고 그의 왕국도 포함한다. 그는 간략하게 이렇게 말한다—비록 바벨론인들이 마치 술 취한 사람들처럼 아무런 통제 없이 여기저기 달려갔지만, 그들을 무로 돌릴 하나님의 진노는 가까이 있었다.
'아프 키(aph ki)'라는 두 불변사가 함께 쓰이면 의미를 강화한다. 나는 "진실로 참으로"로 번역하는 중간 방식을 취한다. "진실로 참으로, 의인은 믿음으로 살리라—그런데 교만하여 마치 술에 취한 자와 같이 자신을 억제하지 못하는 자는, 무덤이나 사망처럼 탐욕스러운 자는, 그는 실로 끝내 하나님께서 참지 못하실 것이다." 따라서 모든 오만한 자들, 모든 한계를 넘어 잔인하게 날뛰는 자들에게 진노가 가까이 있다.
선지자는 계속하여 이 오만한 자가 무덤처럼 자기 영혼을 넓히고, 모든 나라들을 자기에게로 모은다고 말한다. 그의 탐욕은 만족할 줄 모르기 때문이다. 이것이 그가 결코 쉬지 않는 이유다.
원주석
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commentary-section/cal-hab-2-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역
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Now at length the Prophet denounces punishment on the Babylonian king and the Chaldeans; for the Lord would render them a sport to all. But some think that a punishment is also expressed in the preceding verse, such as awaits violent robbers, who devour the whole world. But I, on the contrary, think that the Prophet spoke before of proud cruelty, and simply showed what a destructive evil it is, being an insatiable cupidity; and now, as I have stated, he comes to its punishment; and he says first, that all the people who had been collected as it were into a heap, would take up a parable or a taunt, in order to scoff at the king of Babylon. When therefore the Chaldeans should possess the empire of almost the whole world, and subject to their power all their neighboring nations, all these would at length take up against them parables and taunts; and what would be said everywhere would be this— Woe to him who increases and enriches himself by things not his own. How long? that is, Is this to be perpetual? All then who thus increase themselves heap on themselves thick clay, by which they shall at last be overthrown. With regard to the words, משל , meshil is a short saying or a pithy sentence, and worthy to be remembered, as we have noticed elsewhere. Some render it parable. As to the word מליצה , melitse , it probably signifies a scoff or a taunt, by which any one is reproved; for it comes from לוף , luts , which means to laugh at one or to deride him. It is indeed true, that the Hebrews call a rhetorician or an interpreter מליף , melits ; and hence some render מליצה , melitse , interpretation; but it is not suitable to this passage; for the Prophet speaks here of taunts that would be cast against the king of Babylon. For as he had as with an open mouth swallowed up all, so also all would eagerly prick him with their goads, and disdainfully deride him. The word he afterwards adds חידות , chidut , is to be read, I have no doubt, in the genitive case. (32) I therefore do not approve of adding a copulative, as many do, and read thus—“a taunt and an enigma.” This word comes from the verb חוד , chud , which is to speak enigmatically; hence חידות , chidut , are enigmas, or metaphors, or obscure sentences; and we know that when we wish to touch a man to the quick, there is more sharpness when we use an obscure word, which contains a metaphor or ambiguity, or something of this kind. It is not therefore without reason that the Prophet calls taunts, enigmas, חידות , chidut , that is, obscure words, which bite or prick men sharply, as it were with goads. Hence in all scoffs a figurative language ought to be used; and except the expression be ambiguous or alliterative, or, in short, contain such metaphors as it is not necessary to recite here, there would be in it no beauty, no aptness. When therefore men wish to form biting taunts, they obscure what might be plainly said by some indirect metaphor; and this is the reason why the Prophet speaks here of a taunt that is enigmatical, for it is on that account more severe. And he shall say . There is a change of number in this verb, but it does not obscure the sense. (33) The particle הוי may be rendered “woe”; or it may be an exclamation, as when one is attracted by some particular sight, caca or sus ; and so it is taken often by the Hebrews, and the context seems to favor this meaning, for “woe” would be frigid. When the Prophets pronounce a curse on the wicked, it is no doubt a dreadful threat; but what is found here is a taunt, by which the whole world would deride those haughty tyrants who thought that they ought to have been worshipped as gods. He! they say, where is he who multiplies himself by what belongs to another? and then, How long is this to be? even such accumulate on themselves thick clay ; that is, they sink themselves in deep caverns, and heap on themselves mountains, by which they become overwhelmed. We now understand the meaning of the Prophet’s words. What seems here to be the singing of triumph before the victory is no matter of wonder; for our faith, as it is well known, depends not on the judgement of the flesh, nor regards what is openly evident; but it is a vision of hidden things, as it is called in Hebrews 11:1 , and the substance of things not seen. As then the firmness of faith is the same, though what it apprehends is remote, and as faith ceases not to see things hidden,—for through the mirror of God’s word it ascends above heaven and earth, and penetrates into the spiritual kingdom of God,—as faith, then, possesses a view so distant, it is not to be wondered that the Prophet here boldly triumphs over the Babylonians, and now prescribes a derisive song for all nations, that the proud, who had previously with so much cruelty exalted themselves, might be scoffed at and derided. But were any to ask, whether it be right to assail even the wicked with scoffs and railleries, the question is unsuitable here; for the Prophet does not here refer to what is lawful for the faithful to do, but speaks only of what is commonly done by men: and we know that it is almost natural to men, that when those whom they had feared and dared not to blame as long as they were in power, are overthrown, they break forth against them not only with many complaints and accusations, but also with wanton rudeness. As, then, it usually happens, that all triumph over fallen tyrants, and throw forth their taunts, and all seek in this way to bite, the Prophet describes this regular course of things. It is not, however, to be doubted, but that he composed this song according to the nature of the case, when he says, that they were men who multiplied their own by what belonged to others; that is, that they gathered the wealth of others. It is indeed true, that many things are commonly spread abroad, for which there is no reason nor justice; but as some principles of equity and justice remain in the hearts of men, the consent of all nations is as it were the voice of n
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선지자는 마침내 바벨론 왕과 갈대아인들에게 형벌을 선고한다. 주님이 그들을 모든 이의 조롱거리로 만드실 것이기 때문이다. 따라서 갈대아인들이 거의 온 세상의 제국을 소유하고 모든 이웃 나라들을 자신들의 권세에 복속시킬 때, 이 모든 나라들이 결국 그들에 대항하여 속담과 조롱거리를 입에 올릴 것이다.
"남의 것으로 자신을 부요케 하는 자에게 화 있을지어다." "이것이 영원히 계속되겠는가?" 모든 이들이 이처럼 자신을 부유하게 하는 자는 자신들에게 진흙 덩어리를 쌓는 것이요, 결국 그것에 압도될 것이다.
히브리어 '마살(meshil)'은 짧고 간결한, 기억할 만한 말이다. '멜리차(melitse)'는 조롱이나 풍자를 뜻하는 것 같다. 선지자가 '수수께끼'(히브리어 '히다')라고 한 것은, 날카롭게 찌르고 싶을 때 모호한 말—은유나 중의성이 들어있는—을 사용하면 더 날카롭기 때문이다. 따라서 풍자에서는 비유적 언어가 사용되어야 하며, 그것이 더 심각한 것이다.
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The Prophet proceeds with the subject which we have already begun to explain; for he introduces here the common taunts against the king of Babylon and the whole tyrannical empire, by which many nations had been cruelly oppressed. He therefore says that enemies, who should bite him , (34) would suddenly and unexpectedly rise up . Some expound this of worms, but not rightly: for God not only inflicted punishment on the king when dead, but he intended also that there should be on earth an evident and a memorable proof of his vengeance on the Babylonians, by which it might be made known to all that their cruelty could not be suffered to go unpunished. The words, Shall not they rise suddenly , are emphatical, both as to the question and as to the word, פתע , peto , suddenly. We indeed know that interrogations are more common in Hebrew than in Greek and Latin, and that they are stronger and more forcible. Our Prophet then speaks of what was indubitable. He adds, suddenly ; for the Babylonians, relying on their own power, did not think that any evil was nigh them; and if any one dared to rise up against them, this could not have been so sudden, but they could have in time resisted and driven far away every danger. They indeed ruled far and wide; and we know that the wicked often sleep when they find themselves fortified on all sides. But the Prophet declares here that evil was nigh them, which would suddenly overwhelm them. It now follows— (34) This is rendered by Henderson , "that have lent thee on usury;” but incorrectly, as the corresponding clause is found in the following, and not, as he says, in the preceding line. The literal version is as follows,— Shall not suddenly arise thy biters, And awake thy tormentors, And thou become for spoils to them? Now, the two corresponding words are “biters” and “tormentors;” and the idea of lending on usury cannot be admitted; and the common meaning of the word [ נשך ], is to bite, and means lending on usury only in Hiphil. What the Septuagint gives is δακνοντες— biters. Here is an instance of the peculiar manner of the Prophets, and also of the writers of the New Testament; the most obvious act is mentioned first “arise,” and then what is previous to it, “awake.” There is also a similar difference in “biters” and “tormentors,” or those who vex and harass: to torment or vex is not so great an evil as to bite, as it were, like a serpent; for such is the biting meant here.— Ed. return to ' Top of Page ' <a name="verse-8" class="com-number"
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선지자는 이미 설명하기 시작한 주제를 계속한다. 그는 많은 나라들이 잔인하게 억압받았던 바벨론 왕과 그 폭압적인 제국에 대한 공통적인 조롱거리를 소개한다. 따라서 그는 그를 물어뜯을 적들이 갑자기 그리고 예기치 않게 일어날 것이라고 말한다.
"그를 갑자기 물어뜯을 자가 일어나지 않겠느냐"는 것은 매우 강조적인 표현이다. 질문의 형태와 '갑자기'라는 단어 모두에서 그러하다. 히브리어에서 질문은 그리스어나 라틴어보다 더 일반적이며 더 강력하고 힘 있다. 바벨론인들은 자신들의 힘을 믿고 어떤 악도 가까이 있다고 생각하지 않았다. 그들은 사방이 요새화되어 있을 때 흔히 잠드는 악인들처럼 잠들었다. 그러나 선지자는 갑자기 그들을 압도할 악이 가까이 있다고 선언한다.
원주석
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commentary-section/cal-hab-2-7-7(Calvin, PD) - CC0-1.0 · Sonnet 번역
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The Prophet here expresses more clearly why the Babylonians were to be so severely dealt with by God. He shows that it would be a just reward that they should be plundered in their turn, who had previously given themselves up to plunder, violence, and cruelty. Since, then, they had exercised so much inhumanity towards all people, the Prophet intimates here that God could not be deemed as treating them cruelly, by inflicting on them so severe a punishment: he also confirms the former truth, and recalls the attention of the faithful to the judgement of God, as a main principle to be remembered; for when things in the world are in a state of confusion, we despond, and all hope vanishes, except this comes to our mind—that as God is the judge of the world it cannot be otherwise but that at length all the wicked must appear before his tribunal, and give there an account of all their deeds; and Scripture, also, is wont to set God before us as a judge, whenever the purpose is to allay our troubles. The Prophet now does the same thing: for he says, that robbers should soon come upon the Babylonians, who would plunder them; for God, the judge of the world, would not at last suffer so many plunders to be unpunished. But it was everywhere known that the Babylonians had, beyond all bounds and moderation, given themselves up to plunder, so that they spared no nations. Hence he says, because thou hast plundered many nations ; and on this he enlarges; because the Babylonians had not only done wrongs to a few men, or to one people, but had marched through many countries. As, then, they had taken to themselves so much liberty in doing evil, the Prophet draws this conclusion—that they could not escape the hand of God, but that they were at length to find by experience that there was a God in heaven, who would repay them for their wrongs. He says also, Spoil thee shall the remnant of all people . This admits of two expositions; it may mean, that the people, who had been plundered by the Chaldeans, would take revenge on them: and he calls them a remnant, because they were not entire; but yet he intimates that they would be sufficient to take vengeance on the Babylonians. This view may be admitted, and yet we may suppose, that the Prophet takes in other nations, who had never been plundered; as though he had said—“Thou hast indeed spoiled many nations; but there are other nations in the world whom thy cruelty could not have reached. All the people then who remain in the world shall strive to outdo one another in attacking thee; and canst thou be strong enough to resist so great a power?” Either of these views may be admitted; that is, that in the wasted and plundered countries there would be still a remnant who would take vengeance,—or that the world contained other people who would willingly undertake this cause and execute vengeance on the Babylonians; for God would by his secret influence fulfill by their means his purpose of punishing them. He then adds, on account of man’s blood ; that is, because thou hast shed innocent blood, and because thou hast committed many plunders; for thou hast not only injured a few men, but thy daringness and cruelty have also extended to many nations. He indeed mentions the earth , and also the city . Some confine these words to the land of Judea and to Jerusalem, but not rightly; for the Prophet speaks here generally; and to the land, he joins cities and their inhabitants. (35) But this verse contains a truth which applies to all times. Let us then learn, during the licentious success of tyrants, to raise up our minds to heaven’s tribunal, and to nourish our patience with this confidence, that the Lord, who is the judge of the world, will recompense these cruel and bloody robbers, and that the more licentious they are, the heavier judgement is nigh them; for the Lord will awaken and raise up as many to execute vengeance as there are men in the world, who by shedding blood will inflict punishment, though they may not intend to fulfill his purpose. God can indeed (as it has been often observed) execute his judgements in a wonderful and sudden manner. Let us hence also learn to restrain our evil desires; for none shall go unpunished who will allow themselves to injure their brethren; though they may seem to be unpunished for a time, yet God, who is ever the same, will at length return on their heads whatever they have devised against others, as we shall presently see again. He now adds— (35) So Grotius , Drusius , and Henderson regard the passage: the land, and the city, are supposed to have been used poetically for lands and cities. The word rendered “violence,” [ חמס ], means an unjust or wrong act done by force, an outrage, a violent injustice: hence Grotius rightly renders it here, “ direptionem —robbing, pillaging, or plundering.” While Newcome and others apply the passage to Judea and Jerusalem, the Septuagint version would lead us to suppose that Babylon was intended. The view taken here would be the most probable, were it not that the words are repeated at the end of verse 17; and there clearly they refer to the land of Judea and Jerusalem.— Ed. return to ' Top of Page ' <a name="verse-9" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 여기서 바벨론인들이 하나님에 의해 그처럼 엄격하게 취급받아야 할 이유를 더 명확히 표현한다. 그는 이전에 약탈, 폭력, 잔인함에 자신을 내맡겼던 자들이 차례로 약탈당하는 것이 공정한 보상이 될 것이라고 보여준다. 선지자는 하나님의 심판에 대한 주의를 신실한 자들에게 상기시킨다. 이것은 기억해야 할 주요 원칙이다. 세상의 일들이 혼란 상태에 있을 때 우리는 낙담하고 모든 소망이 사라진다. 그러나 이것이 마음에 떠오를 때 그렇지 않다—하나님은 세상의 재판관이시므로 결국 모든 악인들이 그분의 심판대 앞에 서서 모든 행위에 대한 설명을 해야 할 것이라는 것이 말이다.
"네가 많은 나라를 약탈하였으므로." 선지자는 바벨론인들이 한계와 절제를 넘어 약탈에 자신을 내맡기어 어떤 나라도 아끼지 않았음을 강조한다. 따라서 그는 이 결론을 이끌어낸다—그들이 하나님의 손을 피할 수 없을 것이며, 결국 하늘에 그들의 잘못에 대해 갚으실 하나님이 계심을 경험으로 알게 될 것이라고.
"모든 백성의 남은 자들이 너를 약탈하리라." 이것은 두 가지로 해석될 수 있다. 갈대아인들에게 약탈당한 백성들이 그들에게 복수할 것이라는 뜻일 수도 있다. 또는 선지자가 약탈당한 적이 없는 다른 나라들도 포함시켰을 수 있다. 어느 해석이든 인정될 수 있다. 하나님은 그분의 비밀스러운 영향력으로 그들을 통해 그분의 목적을 이루실 것이다.
"인명 피흘린 것 때문에"—무고한 피를 흘리고 많은 약탈을 자행했기 때문이라는 것이다. 그러나 이 절에는 모든 시대에 적용되는 진리가 담겨 있다. 그러므로 폭군들의 방종한 성공 중에, 우리의 마음을 하늘 법정으로 올리는 것을 배우자.
원주석
- 번역원본
commentary-section/cal-hab-2-8-8(Calvin, PD) - CC0-1.0 · Sonnet 번역
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Habakkuk proceeds in exciting the king of Babylon by taunts; which were not scurrilous jests, but contained serious threatening; for, as it has been already said, the Prophet here introduces indeed the common people, but in that multitude we are to recognize the innumerable heralds of God’s vengeance: and hence he says, Woe to him who coveteth , etc.; or we may say, He! for it is a particle of exclamation, as it has been said: He! thou, he says, who covetest an evil covetousness to thy house, and settest on high thy nest: but what shall happen? The next verse declares the punishment. The clause, Woe to him who covets an evil covetousness to his house , may be read by itself,—that this cupidity shall be injurious to his house; as though he had said, “Thou indeed wouldest provide for thy house by accumulating great riches; but thy house shall find this to be evil and ruinous. So the word רעה , roe , evil, might be referred to the house; but the verse is best connected by reading the whole together; that is, that the Babylonians not only provided for themselves, while they with avidity plundered and collected much wealth from all quarters; but that they wished also to make provisions for their sons and grandsons: and we also see, that avarice has this object in view; for they who are anxiously bent on the accumulation of riches do not only regard what is needful for themselves to pass through life, but also wish to leave their heirs rich. Since then the avaricious are desirous of enriching for ever their houses, the prophet, deriding this madness, says, Woe to him who covets an evil covetousness to his house ; that is, who wishes not only to abound and be satiated himself, but also to supply his posterity with abundance. He adds another vice, which is almost ever connected with the former— that he may set , he says, his nest on high ; for the avaricious have a regard to this—to fortify themselves; for as an evil conscience is always fearful, many dangers come across their minds—“This may happen to me,” and then, “My wealth will procure for me the hatred and envy of many. If then some danger be at hand, I shall be able to redeem my life many times;” and he also adds, “Were I satisfied with a moderate portion, many would become my rivals; but when my treasures surpass what is common, then I shall be as it were beyond the reach of men; and when others envy one another, I shall escape.” So the avaricious think within themselves when they are ardently bent on accumulating riches, and form for themselves a great heap like a nest; for they think that they are raised above the world, and are exempt from the common lot of men, when surrounded by their riches. We now then see what the Prophet means: Woe , he says, to him who wickedly and intemperately covets . And why does he so do? To enrich his posterity. And then he adds, to him who covets that he may set his nest on high ; that is, that he may by wealth fortify himself, that he may be able to drive away every danger, and be thus exempt from every evil and trouble. And he adds, that he may deliver himself from the power of evil ; he expresses now more clearly what I have said—that the rich are inebriated with false confidence, when they surpass all others; for they think not themselves to be mortals, but imagine that they have another life, as though they had a world of their own, free from all dangers. But while the avaricious thus elevate themselves by a proud confidence, the Prophet derides their madness. He then subjoins their punishment— return to ' Top of Page ' <a name="verse-10" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
하박국은 계속해서 바벨론 왕을 조롱으로 자극한다. 이것들은 경솔한 농담이 아니라 진지한 위협을 담고 있다. "악한 이득으로 자기 집을 위하여 탐욕스러운 자에게 화 있을지어다, 그리고 자기 둥지를 높은 곳에 만드는 자에게." 자기 집을 위하여 악한 이득을 탐욕스럽게 좋는 자는, 이것이 자기 집에 악하고 파멸적인 것이 될 것이다. 그리고 선지자는 탐욕과 거의 항상 연결된 또 다른 악을 덧붙인다—"자기 둥지를 높은 곳에 만드는 자." 탐욕스러운 자들은 이것을 마음에 품는다—자기 자신을 요새화하는 것이다. 악한 양심은 항상 두렵기 때문에, 많은 위험들이 그들 마음에 떠오른다. "만약 내가 적당한 몫에 만족한다면, 많은 이들이 내 경쟁자가 될 것이다. 그러나 내 보물이 보통 수준을 능가하면, 나는 사람들의 손이 닿지 않는 곳에 있게 될 것이다." 이처럼 탐욕스러운 자들은 속으로 생각하며 자기 자신을 위해 둥지처럼 큰 더미를 형성한다.
"악의 손에서 스스로를 구원하려는 자에게"—이제 그는 내가 이미 말한 것을 더 명확히 표현한다. 부자들은 자신들이 모든 이들을 능가할 때 거짓 자신감으로 도취된다. 그들은 자신들이 필멸자가 아니라고 생각하며, 마치 그들만의 세계, 모든 위험에서 벗어난 세계를 가진 것처럼 상상한다. 그러나 탐욕스러운 자들이 이처럼 교만한 자신감으로 높아질 때, 선지자는 그들의 어리석음을 조롱한다. 그런 다음 그들의 형벌이 따른다.
원주석
- 번역원본
commentary-section/cal-hab-2-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
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The Prophet again confirms the truth, that those who count themselves happy, imagining that they are like God, busy themselves in vain; for God will turn to shame whatever they think to be their glory, derived from their riches. The avaricious indeed wish, as it appears from the last verse, to prepare splendor for their posterity, and they think to render illustrious their race by their wealth; for this is deemed to be nobility, that the richer any one is the more he excels, as he thinks, in dignity, and the more is he to be esteemed by all. Since, then, this is the object of almost all the avaricious, the Prophet here reminds them, that they are greatly deceived; for the Lord will not only frustrate their hopes, but will also convert their glory into shame. Hence he says, that they consult shame to their family. He includes in the word consult , all the industry, diligence, skill, care, and labor displayed by the avaricious. We indeed see how very sagacious they are; for if they smell any gain at a distance, they draw it to themselves, night and day they form new designs, that they may circumvent this person and plunder that person, and accumulate into their heap whatever money they can find, and also that they may join fields to fields, build great palaces, and secure great revenues. This is the reason why the Prophet says, that they consult shame . What is the object of all their designs? for they are, as we have said, very sharp and keen-sighted, they are also industrious, and torment themselves day and night with continual labor; for what purpose are all these things? even for this, that their posterity may be eminent, that their nobility may be in the mouth of all, and spread far and wide. But the Prophet shows that they labor in vain for God will turn to shame whatever they in their great wisdom contrived for the honor of their families. The more provident then the avaricious are, the more foolish they are, for they consult nothing but disgrace to their posterity. He adds, though thou cuttest off many people . This seems to have been expressed for the sake of anticipating an objection; for it might have seemed incredible that the Babylonians should form designs disgraceful to their posterity, when their fame was so eminent, and Babylon itself was like an idol, and the king was everywhere regarded with great reverence and also fear. Since then the Babylonians had made such advances, who could have thought it possible that what the Prophet declares here should take place? But, as I have already said, he meets these objections, and says, “Though the Babylonians shall conquer many enemies, and overthrow strong people, yet this will be of no advantage to them; nay, even that will turn out to their disgrace which they think will be to their glory.” To the same purpose is what he adds, thou hast sinned against thy soul . Some give this version, “Thou hast sinned licentiously” or immoderately; others, “Thy soul has sinned,” but these pervert the Prophet’s meaning; for what he intended was nothing else but the evils which the avaricious and the cruel bring on themselves, and which will return on their own heads. When therefore the Babylonians contrived ruin for the whole world, the Prophet predicts that an end, very different from what they thought, would be to them: thou hast sinned , he says, against thine own soul ; (36) that is, the evil which thou didst prepare to bring on others, shall be made by God to fall on thine own head. And this kind of declaration ought to be carefully noticed; that is, that the ungodly, while they trouble all, and harass all, while they torment one, plunder another, oppress another, do always sin against their own souls; that is, they do not cause so much loss and sorrow to others as to themselves: for the Lord will make the evil they intend for others to return on themselves. He does not speak here of guilt, but of punishment, when he says, “Thou hast sinned against thy soul;” that is, thou shalt receive the reward due to all thy sins. We now then see what the Prophet means. It now follows— (36) Literally, “sinning thy soul.” We have in Proverbs 8:36 , [ הטאי ], “my sinner,” rendered no doubt correctly, “he that sinneth against me.” So here “sinning thy soul,” means “sinning against thy soul.” See the same words in Proverbs 20:2 . In Numbers 16:38 , the preposition [ ב ] is before “souls.” “Thy soul hath sinned,” as given by the Septuagint, and adopted by Newcome , does not convey the meaning; for to sin against our souls, is to injure ourselves so as to bring down judgment, as in the case mentioned in Numbers 16:38 , while the other phrase conveys only the idea of doing what is wrong.— Ed. return to ' Top of Page ' <a name="verse-11" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 다시 진리를 확증한다. 자신들이 하나님처럼 행복하다고 여기는 자들은 헛되이 바쁘다. 하나님이 그들의 영광이라고 생각하는 모든 것을 수치로 돌리실 것이기 때문이다. 탐욕스러운 자들은 분명히 자신들의 후손을 위해 영광을 준비하려 하고, 재산으로 자신들의 가문을 빛내려 한다. 이것이 거의 모든 탐욕스러운 자들의 목표이므로, 선지자는 여기서 그들이 크게 속고 있음을 상기시킨다. 주님은 그들의 희망을 좌절시킬 뿐 아니라, 그들의 영광을 수치로 변환시키실 것이다.
"네 가문에 수치를 도모한다"—탐욕스러운 자들의 모든 근면함, 능력, 기술, 돌봄, 수고가 이 단어에 담겨 있다. 그들의 목표는 후손이 탁월해지는 것이다. 그러나 선지자는 그들이 헛되이 수고한다고 보여준다. 하나님이 그들이 큰 지혜로 자신들 가문의 영예를 위해 꾸민 것 모두를 수치로 돌리실 것이기 때문이다. 따라서 탐욕스러운 자들이 더 선견지명이 있을수록, 더 어리석다. 그들은 자신들의 후손에게 불명예 외에 아무것도 도모하지 않기 때문이다.
"많은 백성들을 멸하면서도"—바벨론인들이 많은 적들을 정복하고 강한 사람들을 넘어뜨릴지라도, 이것은 그들에게 아무 이익이 없을 것이다. "네가 네 생명을 상하게 하였느니라"—선지자가 의도한 것은 탐욕스러운 자들과 잔인한 자들이 자신들에게 가져오는 악들이 자신들의 머리 위로 돌아올 것이라는 것이다. 악인들이 모든 이들을 괴롭히고, 한 사람을 고문하고, 다른 사람을 약탈하고, 또 다른 사람을 억압하는 동안, 그들은 항상 자신들의 영혼에 죄를 짓는다. 즉, 그들이 다른 이들에게 가져오는 것만큼의 손실과 슬픔을 자신들에게 가져오지 않는다. 주님은 그들이 다른 이들을 위해 의도한 악을 자신들에게 돌아오게 하실 것이다.
원주석
- 번역원본
commentary-section/cal-hab-2-10-10(Calvin, PD) - CC0-1.0 · Sonnet 번역
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There is here introduced by the Prophet a new personification. He had before prepared a common song, which would be in the mouth of all. He now ascribes speech to stones and wood, of which buildings are formed. The stone, he says, shall cry from the wall, and the wood from the chamber ; that is, there is no part of the building that will not cry out that it was built by plunder, by cruelty, and, in a word, by evil deeds. The Prophet not only ascribes speech to wood and stone, but he makes them also respond one to the other as in a chorus, as in lyrics there are voices which take up the song in turns. The stone, he says, shall cry from the wall, and the wood shall respond to it from the chamber ; (37) as though he said, “There will be a striking harmony in every part of the building; for the wall will begin and will utter its song, ‘Behold I have been built by blood and by iniquity;’ and the wood will utter the same, and will cry, ‘Woe;’ but all in due order; there will be no confused noise, but as music has distinct sounds, so also the stones will respond to the wood and the wood to the stones, so that there may be, as they say, corresponding voices.” (37) The word rendered here “Wood,” lignum , is [ כפיס ], and only found here. The Septuagint has κανθαρος, a beetle,— Sym. σ υνδεσμος, bond, tie, or joint,— Theod. ἔνδεσμος, bandage or jointing. The context shows that it must be something connected with wood-building. Parkhurst says, that it is a verb in Syriac, and means to connect, to fasten together, and he renders it a beam or a rafter, which would exactly suit this place. The word, [ מעף ], “from the wood,” evidently means the wood-building or wood-work. So that tabulatum , a story or a chamber in a building, as rendered by Calvin , is not amiss. Perhaps the best version would be,— And the beam from the wood-work answers it. Bochart says, that [ כפיס ], in Rabbinical writings, means a brick, and that it was usual, formerly, as it was in this country not long ago, to build with bricks and wood or timber together; and Henderson has adopted this meaning, but the other is more satisfactory.— Ed. return to ' Top of Page ' <a name="verse-12" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 여기서 새로운 의인화를 도입한다. 그는 이전에 모든 사람들의 입에 있을 공통적인 노래를 준비했다. 이제 그는 건물을 이루는 돌과 나무에 말을 돌린다. 그 돌이 담에서 부르짖을 것이고, 서까래가 집에서 그것에 응답할 것이다. 즉, 건물의 어느 부분도 그것이 약탈, 잔인함, 한마디로 악한 행위들에 의해 지어졌다고 외치지 않을 부분이 없다는 것이다.
선지자는 나무와 돌에 말을 돌릴 뿐 아니라, 마치 합창에서 각각의 목소리들이 순서대로 노래를 이어받듯이, 그것들이 서로 응답하게 한다. "돌이 담에서 부르짖을 것이고, 나무는 집에서 그것에 응답할 것이다." 마치 이렇게 말하는 것처럼—"건물의 모든 부분에서 놀라운 조화가 있을 것이다. 왜냐하면 담이 먼저 시작하여 '보라, 나는 피와 불의로 지어졌다'고 노래할 것이고, 나무도 같은 것을 노래할 것이다. 돌과 나무가 서로 응답할 것이다."
원주석
- 번역원본
commentary-section/cal-hab-2-11-11(Calvin, PD) - CC0-1.0 · Sonnet 번역
12절 카드 ↗
The stone , then, from the wall shall cry, and the wood shall answer —what will it answer?— Woe to him who builds a city by blood , and who adorns his city by iniquity . By blood and by iniquity he understands the same thing; for though the avaricious do not kill innocent men, they yet suck their blood, and what else is this but to kill them by degrees, by a slow tormenting process? For it is easier at once to undergo death than to pine away in want, as it happens to helpless men when spoiled and deprived of all their property. Wherever there is wanton plundering, there is murder committed in the sight of God; for as it has been said, he who spares not the helpless, but drinks up their blood, doubtless sins no less than if he were to kill them. But if this personification seems to any one strange, he must consider how incredible seemed to be what the Prophet here teaches, and how difficult it was to produce a conviction on the subject. We indeed confess that God is the judge of the world; nay, there is no one who does not anticipate his judgement by condemning avarice and cruelty; the very name of avarice is infamous and hated by all: the same may be said of cruelty. But yet when we see the avaricious in splendor and in esteem, we are astounded, and no one is able to foresee by faith what the Prophet here declares. Since, then our dullness is so great, or rather our sottishness, it is no wonder that the Prophet should here set before us the stones and the wood, as though he said, “When all prophecies and all warnings become frigid, and God himself obtains no credit, while openly declaring what he will do, and when his servants consume their labor in vain by warning and crying, let now the stones come forth, and be teachers to you who will not give ear to the voice of God himself, and let the wood also cry out in its turn.” This, then, is the reason why the Prophet introduces here mute things as the speakers, even to awaken our insensibility. return to ' Top of Page ' <a name="verse-13" class="com-number"
Pericope (part_of)
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pericope/per-hab-2-004
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그러면 돌이 담에서 부르짖을 것이고, 나무가 그것에 응답할 것이다—무엇이라? "피로 성을 건축하고 불의로 고을을 건설하는 자에게 화 있을지어다." '피'와 '불의'로 그는 같은 것을 이해한다. 탐욕스러운 자들이 무고한 사람들을 죽이지 않더라도, 그들의 피를 빨기 때문이다. 이것이 서서히 고통스럽게 죽이는 것과 무엇이 다른가? 하나님 보시기에 무력한 자들을 함부로 약탈하는 곳에는 살인이 자행되는 것이다. 이 의인화가 이상하게 보이는 사람들은, 선지자가 여기서 가르치는 것이 얼마나 믿을 수 없어 보이고, 그에 대한 확신을 생기게 하는 것이 얼마나 어려웠는지를 고려해야 한다.
원주석
- 번역원본
commentary-section/cal-hab-2-12-12(Calvin, PD) - CC0-1.0 · Sonnet 번역
13절 카드 ↗
Then he adds, Shall it not be, behold, from Jehovah of hosts? (38) Some give a wrong version, “Is not this,” as though הנה , ene , were put here instead of a pronoun demonstrative; but they extenuate and obscure the beauty of the expression; nay, they pervert the meaning of the Prophet: for when he says, הנה , ene , behold, he refers not to what he had said, nor specifies any particular thing, and yet he shows, as it were by the finger, the judgement of God, which he bids us to expect; as though he said, “Shall not God at length have his turn, when the avaricious and the cruel have obtained their triumphs in the world, and darkened the minds and thoughts of all, as though no account were to be given by them before the tribunal of God? Shall not God sometime show that it is his time to interpose?” When, therefore, he says, Shall it not be, behold, from Jehovah? it is an indefinite mode of speaking; he does not say, This or that shall be from the God of hosts; but, Shall it not be, behold, from Jehovah of hosts? that is, God seems now indeed to rest, and on this account men indulge themselves with greater boldness; but he will not always remain still, Shall not God then come forth, who seems now to be unconcerned? Something there will at length be from the God of hosts. And the demonstrative particle confirms the same thing: Behold , he says, as though he would show to the faithful as in a picture the tribunal of God, which cannot be seen by us now but by faith. He says, Behold, will not there be something from the God of hosts? that is, Will not God at length stretch forth his hand, to show that he is not unconcerned, but that he cares for the affairs of men? In a word, by this mode of speaking is pointed out to us the change, which we are to hope for, inasmuch as it cannot be soon realised. Hence he concludes, The people , then, labor in the fire, and the people weary themselves in vain . To labor in the fire means the same thing as to take in hand an unprofitable work, the fruit of which is immediately consumed. Some say that people labor in the fire, because Babylon had been built by a great number of men, and at length perished by fire; but this explanation seems far-fetched. I take a simpler view—that people labor in the fire , like him who performs a work, and a fire is put under it and consumes it; or like him, who with great labor polishes his own work, and a fire is prepared, which destroys it while in the hands of the artificer. For it is certain that the Prophet repeats the same thing in another form, when he says, בדי - ריק , bedi-rik , with vanity, or for vanity. We now then apprehend his object. We may here collect a useful doctrine—that not only the fruit of labor shall be lost by all who seek by wicked means to enrich themselves, but also that were the whole world favorable and subservient to them, the whole would yet be useless; as it happened to the king of Babylon, though he had many people ready to obey him. But the Prophet derides all those great preparations, for God had fire at hand to consume whatever they had so eagerly contrived who wished to spend all their labor to please one man. He at length adds— (38) The construction of the first line of this verse, as given by Calvin , is stiff and unnatural. There is no doubt but that [ הנה ] is a pronoun in the plural number, and so it has been taken by the Septuagint , ταυτα, these things, and such is the rendering of the Syriac and Arabic versions. No improvement, perhaps, can be made on Newcome’s rendering of this verse,— Are not these things from Jehovah God of hosts, That people should labor for the fire, And nations should weary themselves for a vain thing? The intimation is, that all the buildings erected by blood and prepared by iniquity, were destined for the fire. “For the fire,” [ בדי אש ], literally is, for the supply of fire, as Parkhurst renders the phrase: then it is, for the supply of emptiness or vacuity, [ ברי ריק ]. The last two lines, with some variety, are found in Jeremiah 51:58 , and applied to Babylon. In Jeremiah, “for a vain thing,” is in the first line, and “for the fire” is in the second. Jeremiah puts the less evil first, and the greatest last; but Habakkuk’s usual manner is the reverse, which has been before noticed, and we find an instance in the preceding verse, where he mentions “blood” first, and in the next line, “iniquity.” That the destination of Babylon for the fire is here meant, seems evident from the following verse. See Jeremiah 51:25 .— Ed. return to ' Top of Page ' <a name="verse-14" class="com-number"
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pericope/per-hab-2-004
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그런 다음 그는 이렇게 덧붙인다: "이것이 만군의 여호와로부터 나온 것이 아니냐?" 선지자는 신자들이 기대할 하나님의 심판을 마치 손가락으로 가리키듯 보여준다. "탐욕스러운 자들과 잔인한 자들이 세상에서 승리를 거두고, 마치 하나님의 법정에서 판결을 받지 않을 것처럼 모든 이들의 마음과 생각을 어둡게 한 후에도, 하나님이 자신의 차례를 가지시지 않겠느냐?"
그러므로 "만군의 여호와로부터 나온 것이 아니냐, 보라"고 말할 때, 이는 막연한 표현 방식이다. "이것 또는 저것이 만군의 하나님으로부터 나올 것이다"라고 말하지 않고, "보라, 만군의 여호와로부터 나온 것이 아니냐"고 한다. "하나님은 지금 쉬시는 것처럼 보인다. 이것이 사람들이 더 대담하게 자신을 방종하는 이유다. 그러나 그분이 항상 고요히 계시지는 않을 것이다. 무관심한 것처럼 보이는 하나님이 나오시지 않겠느냐?"
"백성들이 불을 위해 수고하며, 나라들이 헛된 것을 위해 피곤해진다." '불 속에서 수고한다'는 것은 열매가 즉시 소멸되는 무익한 일을 한다는 것과 같다.
원주석
- 번역원본
commentary-section/cal-hab-2-13-13(Calvin, PD) - CC0-1.0 · Sonnet 번역
14절 카드 ↗
The Prophet briefly teaches us here, that so remarkable would be God’s judgement on the Babylonians that his name would thereby be celebrated through the whole world. But there is in this verse an implied contrast; for God appeared not in his own glory when the Jews were led away into exile; the temple being demolished and the whole city destroyed; and also when the whole easterly region was exposed to rapine and plunder. When therefore the Babylonians were, after the Assyrians, swallowing up all their neighbors, the glory of God did not then shine, nor was it conspicuous in the world. The Jews themselves had become mute; for their miseries had, as it were, stupefied them; their mouths were at least closed, so that they could not from the heart bless God, while he was so severely afflicting them. And then, in that manifold confusion of all things, the profane thought that all things here take place fortuitously, and that there is no divine providence. God then was at that time hid: hence the Prophet says, Filled shall be the earth with the knowledge of God; that is, God will again become known, when by stretching forth his hand he will execute vengeance on the Babylonians; then will the Jews, as well as other nations, acknowledge that the world is governed by God’s providence, as it had been once created by him. We now understand the Prophet’s meaning, and why he says, that the earth would be filled with the knowledge of God’s glory; for the glory of God previously disappeared from the world, with regard to the perceptions of men; but it shone forth again, when God himself had erected his tribunal by overthrowing Babylon, and thereby proved that there is no power among men which he cannot control. We have the same sentence in Isaiah 11:9 . (39) The Prophet there speaks indeed of the kingdom of Christ; for when Christ was openly made known to the world, the knowledge of God’s glory at the same time filled the earth; for God then appeared in his own living image. But yet our Prophet uses a proper language, when he says that the earth shall then be filled with the knowledge of God’s glory, when he should execute vengeance on the Babylonians. Hence incorrectly have some applied this to the preaching of the gospel, as though Habakkuk made a transition from the ruin of Babylon to the general judgement: this is a strained exposition. It is indeed a well-known mode of speaking, and often occurs in the Psalms, that the power, grace, and truth of God are made known through the world, when he delivers his people and restrains the ungodly. The same mode the Prophet now adopts; and he compares this fullness of knowledge to the waters of the sea, because the sea, as we know, is so deep, that there is no measuring of its waters. So Habakkuk intimates, that the glory of God would be so much known that it would not only fill the world, but in a manner overflow it: as the waters of the sea by their vast quantity cover the deep, so the glory of God would fill heaven and earth, so as to have no limits. If, at the same time, there be a wish to extend this sentence to the coming of Christ, I do not object: for we know that the grace of redemption flowed in a perpetual stream until Christ appeared in the world. But the Prophet, I have no doubt, sets forth here the greatness of God’s power in the destruction of Babylon. (40) (39) The idea is nearly the same, though not the words. The verse in Isaiah is literally this— For fill the earth shall the knowledge of Jehovah, Like the waters spreading over the sea. The verb rendered “cover” here and in Isaiah is, [ כסה ], which means first to spread, and in the second place to cover, as the effect of spreading. It is followed here by [ על ], over, and by [ ל ], over, in Isaiah; and so spreading must be the idea included in the verb. The comparison in Isaiah is between knowledge and waters, and the earth and the sea. Hence the common version does not properly present the comparison. The verb [ מלא ], is used in a passive and active sense. See Genesis 6:13 , and Genesis 1:22 . This verse may be rendered in Welsh word for word, without changing the order in one instance:— (lang. cy) Canys henwa y ddaear wybodaeth o Jehova, Vel y dyvroedd dros y more yn ymdaenu . “The knowledge of Jeohovah,” [ דעה את - יהוה ], is not an instance of a genitive case by juxtaposition, which is common both in Hebrew and in Welsh; for [ את ] here must be a preposition, “from,” for it is sometimes used for [ מאת ]. It is a knowledge that was to come from Jehovah, and not a knowledge of Jehovah.— Ed. (40) There is no reason to doubt but that this is the meaning of the sentence here: and it is a striking instance of the variety of meaning which belongs to similar expressions, when differently connected. The glory of God is manifested by judgments as well as by mercies. In Isaiah it is “the knowledge of or from Jehovah;” here the expression is, “the knowledge of the glory of Jehovah.” By “the knowledge of Jehovah” is to be understood the revelation made by the gospel. But by “the knowledge of his glory” is meant evidently the display of his power in destroying Babylon, as power is often signified by glory.— Ed. return to ' Top of Page ' <a name="verse-15" class="com-number"
Pericope (part_of)
- part_of
pericope/per-hab-2-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 여기서 바벨론인들에 대한 하나님의 심판이 얼마나 주목할 만한 것이었는지, 그 이름이 온 세상을 통해 그것으로 기려질 것이라고 간략히 가르친다. 그러나 이 절에는 암묵적인 대조가 있다. 유대인들이 포로로 끌려가고, 성전이 무너지고, 온 성이 파괴될 때, 하나님의 영광은 그분 자신 안에 나타나지 않았다. 그리고 바벨론인들이 앗수르인들 이후에 모든 이웃 나라들을 삼킬 때, 하나님의 영광은 세상에서 빛나지도 눈에 띄지도 않았다. 유대인들 자신도 침묵해 있었다. 그들의 비참함이 그들을 마비시켰기 때문이다.
그러므로 선지자는 말한다—"땅은 여호와의 영광을 아는 것으로 가득 찰 것이다." 하나님은 바벨론인들에게 진노를 집행하심으로써 자신을 알리실 것이다. 그때 유대인들도 다른 나라들도 세상이 하나님의 섭리에 의해 다스려짐을 인정할 것이다. 우리는 이사야 11:9에서도 같은 문장을 본다. 그리고 선지자는 이 충만한 지식을 바다 물에 비교하는데, 그것은 바다가 그 물의 양으로 깊음을 덮듯이, 하나님의 영광이 그 한계 없이 하늘과 땅을 가득 채울 것이기 때문이다.
원주석
- 번역원본
commentary-section/cal-hab-2-14-14(Calvin, PD) - CC0-1.0 · Sonnet 번역
15절 카드 ↗
This passage, in which the Prophet condemns the king of Babylon for his usual practice of rendering drunk his friends, is frigidly interpreted by most expounders. It has been already often said how bold the Jews are in contriving what is fabulous; when nothing certain occurs to them, they divine this or that without any discrimination or shame. Hence they say, that Nebuchadnezzar was given to excess, and led all whom he could into a participation of the same vice. They also think that his associates were captive kings, as though he bid them for the sake of sport to be brought to his table, and by drinking to their health, forced them to intoxication, that he might laugh at them when they made themselves base and ridiculous. But all this is groundless; for there is no history that relates any such thing. It is, however, easy to see that another matter is here treated of by the Prophet; for he does not speak of the king only, but he refers to the whole empire. I therefore doubt not but that this whole discourse, in which the Babylonian king is condemned for making drunk his associates or friends, is metaphorical or allegorical. But before I proceed further on the subject, I shall say something as to the words; for the meaning of the Prophet will thereby be made more evident. Woe , he says, to him who gives his friend drink ; then he adds, מספח חמתך , mesephech chemetak , "who joinest and bottle.” חמה , cheme , is taken in Hebrew for a bottle; and we know, and it is sufficiently evident from Scripture, that the Jews used bottles of skin, as there are casks and larger vessels with us. Since, then, they put their wine into bottles, these were often taken for their cups, as it is in our language, when one says, Des flacons, des bouteilles . Hence some give this explanation—that the king of Babylon brought forth his flagons, that he might force to intoxication, by excessive drinking, those who could not and dared not to resist his will. But others render חמה , cheme , wrath, with a preposition understood: and in order that nothing may be understood, some render the participle, מספח , “displaying,” that is, “his fury.” But as חמה , cheme , means to be hot, we may, therefore, properly give this version, “Uniting thy heat;” that is, “It is not enough for thee to inebriate others, except thou implicates them with thyself.” We now perceive the meaning of this phrase. He adds, And thou also dost inebriate . We may hence learn that the Prophet had no other thing in view, but to show that the king of Babylon sought for himself many associates in his intemperance or excess: at the same time he takes, as I have said, excess in a metaphorical sense. I shall presently explain more fully what all this means; but now we only expound the words. And thou , he says, dost also inebriate : the particle אף , as it is well known, is laid down for the sake of amplifying. After having said, Thou unitest thy heat ; that is, thou exhales thine intemperance, so that others also contract the same heat with thyself, he immediately adds, Thou inebriatest them . It follows, that their nakedness may be made open ; that is, that they may disclose themselves with shame. The following verse I shall defer until we shall see more clearly what the Prophet had in view. (41) As I have already said the Prophet charges the Babylonian king with having implicated neighboring kings in his own evil desires, and with having in a manner inebriated them. He indeed compares the insatiable avarice of that king to intemperance; for as it is the object of drunken men not to drink what may suffice them, but to glut themselves with wine, so also when avarice is dominant in the hearts of men, they are seized with a certain kind of fury, like a person who has an immoderate love for wine. This is the reason for the metaphor; for the Babylonian king, when he thirsted for the blood of men, and also for wealth and kingdoms, led into the same kind of madness many other kings; for he could not have succeeded except he had allured the favor of many others, and deceived them with vain expectations. As a person who gives himself up to drinking wishes to leave associates, so Habakkuk lays the same thing to the charge of the king of Babylon; for being himself addicted to insatiable avarice, he procured associates to be as it were his guests, and quaffed wine to them, that is, elicited their cupidity, that they might join him in his wars; for each hoped for a part of the spoil after victory. Since, then, he had thus blinded many kings, they are said to have been inebriated by him. We indeed know that such allurements infatuate the minds and hearts of men; for there is no intoxication that stultifies men more than that eager appetite by which they devour both lands and seas. We now then apprehend what the Prophet meant—that the Babylonian king not only burnt with his own avarice, but kindled also, as it were, a flame in others, like drunken men who excite one another. As then he had thus inflamed all the neighboring kings to rush headlong without any consideration and without any shame, like a person suffocated and overcome by excessive drinking; so the Prophet designates this inflaming as quaffing wine to them. And this metaphor ought to be carefully observed; for we see at this day as in a mirror what the Prophet teaches here. For all the great princes, when they devise any plans of their own, send their ambassadors here and there, and seek to involve with themselves other cities and princes; and as no one is willing to endanger himself without reason, they set forth many fallacious allurements. And when any city fears a neighboring prince, it will seek to fortify itself by a new protection; so a treaty, when offered, becomes like a snare to it. And then when any inferior prince wishes to enlarge his borders, or to revenge himself, he willingly puts on arms, nay, anxiously, that he may be able, by the help of a greater, to effect his purpose, which he could no
Pericope (part_of)
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pericope/per-hab-2-005
절 (explains)
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이 구절은 선지자가 바벨론 왕을 그의 친구들을 취하게 만드는 습관으로 정죄하는 것으로, 대부분의 주석가들은 피상적으로 해석한다. 유대인들은 확실한 것이 없을 때 아무런 판단이나 수치심 없이 이런저런 것을 추측하는 데 대담하다. 따라서 그들은 느부갓네살이 과음에 빠져 그가 할 수 있는 모든 이들을 같은 악덕의 참여자로 이끌었다고 말한다.
그러나 이 모든 것은 근거가 없다. 선지자가 여기서 다루는 것이 다른 무엇임을 쉽게 알 수 있다. 그는 왕만이 아니라 온 제국에 대해 말한다. 따라서 나는 바벨론 왕이 자신의 동료들이나 친구들을 취하게 만든다고 정죄한 이 담화 전체가 은유적이거나 알레고리적인 것임을 의심하지 않는다.
선지자는 실제로 바벨론 왕이 이웃 왕들을 자신의 악한 욕망에 연루시키고, 어떤 의미에서 그들을 취하게 만들었다고 고발한다. 그는 그 왕의 만족할 줄 모르는 탐욕을 방종에 비유한다. 탐욕이 사람들의 마음에서 지배적이 될 때, 그들은 포도주에 극도의 사랑을 가진 사람처럼 일종의 광기에 사로잡힌다. 바벨론 왕은 사람들의 피와 재산과 왕국에 목말랐기 때문에, 많은 다른 왕들을 같은 종류의 광기로 이끌었다.
원주석
- 번역원본
commentary-section/cal-hab-2-15-15(Calvin, PD) - CC0-1.0 · Sonnet 번역
16절 카드 ↗
He says that he is satiated with shame instead of glory . Some give this rendering—“Thou art satiated with shame more than glory;” but this does not suit the passage; for the Prophet does not mean that the Babylonian king was satiated with his own reproach, but rather with that of others. Secondly, the particle מ , mem , is not put here in a comparative sense, but the clause is on the contrary to be understood thus—“By thy glory, or, on account of thy glory, thou art satiated with shame”. It must also in the third place be observed, that punishment is not what the Prophet describes in these words; for it immediately follows— שתה גם אחה , shite gam ate , “drink thou also.” He comes now to punishment. By saying, then, that the king of Babylon was satiated with shame on account of glory, it is the same as though he had said, that while he was intent on increasing his own glory he brought all others to shame. It is indeed the common game of great kings, as it has been said, to enlarge their own power at the expense and loss of others. They would, indeed, if they could, render their friends safe; but when any one loses ground in their favor they neglect him. We see how at this day great kings, raising great armies, shed innocent blood. When a slaughter is made in war they express their grief, but it is only on account of their own glory or advantage. They will in words profess that they sympathise with the miserable men who faithfully spent their life for them, but they have for them no real concern. As, then, great kings draw human blood, and care nothing when many perish for their sake, the Prophet justly says, That the king of Babylon was satiated with shame on account of glory; that is, that while he was seeking his own glory he was satiated with the reproaches of many; for many perished on his account, many had been robbed of their power, or were afterwards to be robbed—for the Prophet refers not here to what had taken place, but he speaks of things future; and the past tense of verbs was intended to express certainty; and we know that this was a common mode of speaking with the Prophets. (42) He now adds— drink thou also . We hence see that the king of Babylon was secure as long as he remained untouched, though his alliance and friendship had proved ruinous to many. As long then as his kingdom flourished, the king of Babylon cared but little for the losses of others. Hence the Prophet says—“Thou shalt also drink; thou thinkest that others only shall be punished, as though thou were not exposed to God’s judgement; but thou shalt come in thy turn and drink;”—in what way? He speaks here allegorically of the vengeance which was nigh the king of Babylon—“Thou, also,” he says, “shalt drink and become a reproach,” or, shalt be uncovered. The word ערל , orel , means in Hebrew the foreskin; and the foreskinned, or uncircumcised, was the name given to the profane and the base, or the contaminated; and hence many give this rendering—“Thou also shalt become ignominious;” but others express more clearly the Prophet’s meaning by this version—“Thou shalt be uncovered.” Yet their opinion is not amiss who think that there is here a change of letters, that הערל , eorel , is put for הרעל , erol ; and רעל , rol , means to be cast asleep; and it well suits a drunken man to say that he is stupefied. But as the Prophet had spoken of nakedness, I retain the word as it is; and thus the two clauses will correspond— Then thou shalt drink and be uncovered Then follows the explanation— Poured forth (43) into thee shall be the cup of Jehovah’s right hand ; that is, “the Lord shall in his time be thy cup-bearer; as thou hast inebriated many nations, and under the pretense of friendship hast defrauded those who, being bound to thee by treaties, have been ruined; so the Lord will now recompense thee with the reward which thou hast deserved: As thou hast been a cup-bearer to others, so the Lord will now become thy cup-bearer, and will inebriate thee, but after another manner.” We indeed know what the Scripture everywhere means by the cup of God’s hand—even vengeance of every kind. God strikes some with giddiness and precipitates them, when deprived of all humanity, into a state of madness; others he infatuates by insensibility; some he deprives of all understanding, so that they perceive nothing aright; against others he rouses up enemies, who treat them with cruelty. Hence the Lord is said to extend his cup to the wicked whenever he takes vengeance on them. Therefore he adds— the reproach of spewing shall be on thy glory . The word קיקלון , kikolun , is a compound. (44) We have already seen that קלוכ , kolun , is shame; and now he speaks of shameful spewing. And this may be referred to the king of Babylon—that he himself would shamefully spew out what he had before intemperately swallowed down; or it might be fitly applied to his enemies—that they would spew in the face of the king of Babylon. The end of which Habakkuk speaks, awaits all tyrants, who disturb the world by their cupidity. Ambition does indeed so infatuate them, that they neither spare human blood, nor hesitate to endanger their nearest and most friendly associates. Since then an insatiable thirst for glory thus inflames them, the Prophet justly allots to them this reward—that they shall receive filthy and shameful spewing instead of that glory, in seeking which they observed no limits. Let us now proceed - (42) The view presented here of the first clause of the verse is striking, and such as the words may admit. But most commentators attach to them another meaning. Newcome’s version is— Thou art filled with shame instead of glory. Henderson’s rendering is— Thou art filled with shame, not with glory. The verb being in the past tense seems to favor Calvin’s view—“Thou hast been satiated with shame from glory,” that is, thou hast been filled to satiety with the shame occasioned to others, arising from the pursuit of thine own glory. And then, as Calvin just
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"수치가 영광 대신 가득하다"—선지자는 바벨론 왕이 자신의 영광에 관심이 있으면서 다른 이들을 수치스럽게 만드는 것으로 가득했다고 말한다. 그것은 마치 그가 자신의 영광을 추구하면서 많은 이들의 치욕으로 포만해 있다고 말하는 것과 같다.
"너도 마실지어다"—이제 형벌에 이른다. "주님의 오른손에 있는 잔이 네게 돌아올 것이다"—즉, "주님이 때에 맞춰 네 술 따르는 자가 되실 것이다. 네가 많은 나라들을 취하게 하고, 우방의 가장으로 그들을 기만한 것처럼, 주님도 이제 너에게 네가 받아 마땅한 보상으로 갚으실 것이다. 네가 다른 이들의 술 따르는 자였듯이, 주님이 이제 네 술 따르는 자가 되실 것이다." 우리는 성경에서 하나님의 잔이 어디서나 모든 종류의 진노를 뜻함을 알고 있다.
"구역질 나는 수치가 네 영광 위에 있을 것이다." 이것은 바벨론 왕이 자신이 무절제하게 삼킨 것을 수치스럽게 토해낼 것이라는 것을 가리킬 수 있다. 또는 그의 적들이 바벨론 왕의 얼굴에 토할 것이라는 뜻일 수도 있다. 하박국이 말하는 결말은 세상을 탐욕으로 어지럽히는 모든 폭군들을 기다린다.
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commentary-section/cal-hab-2-16-16(Calvin, PD) - CC0-1.0 · Sonnet 번역
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We may hence easily learn, that the Prophet has not been speaking of drunkenness, but that his discourse, as we have explained, was metaphorical; for here follows a reason, why he had denounced such a punishment on the king of Babylon, and that was, because he had exercised violence, not only against all nations indiscriminately, but also against the chosen people of God. He had before only set forth in general the cruelty with which the king of Babylon had destroyed many nations; but he now speaks distinctly of the Jews, in order to show that God would in a peculiar manner be the avenger of that cruelty which the Chaldeans had employed towards the Jews, because the Lord had taken that people under his own protection. Since then the king of Babylon had assailed the children of God, who had been adopted by him, and whose defender he was, he denounces upon him here a special punishment. We thus see that this discourse is properly addressed to the Jews; for he intended to bring them some consolation in their extreme evils, so that they might strengthen their patience; for they were thereby made to see that the wrongs done to them were come to a reckoning before God. By Libanus then we are to understand either Judea or the temple; for Libanus, as it is well known, was not far from the temple; and it is elsewhere found in the same sense. But if any extends this to the land of Judea, the meaning will be the same; there will be but little or no difference as to the subject that is handled. Because the violence then of Libanus shall overwhelm thee Then come the words, the pillaging of beasts . Interpreters think that the Chaldeans and Assyrians are here called בהמות , bemutt , beasts, as they had been savage and cruel, like wild beasts, in laying waste Judea; but I rather understand by the beasts of Libanus those which inhabited that forest. The Prophet exaggerates the cruelty of the king of Babylon by this consideration, that he had been an enemy to brute beasts; and I consider the pronoun relative אשר , asher , which, to be understood before the verb יחיתן , ichiten , which may be taken to mean, to tear, or to frighten, Some give this rendering, “The plundering of beasts shall tear them;” as though he had said, “The Babylonians are indeed like savage beasts, but they shall be torn by their own plundering:” but another sense will be more suitable that the plundering of beasts, which terrified them, shall overwhelm thee; for the same verb, יבס , icas , shall cover or overwhelm the king of Babylon, is to be repeated here. He adds at last the clause, which was explained yesterday. We now perceive the meaning of the Prophet to be—that the king of Babylon would be justly plundered, because he had destroyed the holy land and iniquitously attacked God’s chosen people, and had also carried on his depredations through almost the whole of the Eastern world. (45) It now follows— (45) It is commonly agreed, that Libanus here means either the temple or the land of Judah; most probably the last, according to the opinion of Jerome , Drusius , and others. The “violence,” or outrage, of Libanus, means the violence done to it, as Newcome and others render the clause. The next line is more difficult: if the verb be retained as it is, we must either adopt what Calvin has proposed, and after him Drusius , or take the [ ו ] at the beginning as a particle of comparison, according to what is done by Henderson , “As the destruction of beasts terrifieth them.” But to preserve the parallelism of the two lines, it would be better to adopt the correction of all the early versions, Sept. Arab. Syr. and also of the Chald. par.; which substitute [ ד ] for [ ז ] and make the verb to be [ יחיתד ]: and there are two MSS. which have [ יחת ]. In this case the rendering would be the following— Because the violence done to Libanus shall overwhelm thee; And the depredation done to the beasts shall rend thee; On account of the blood of men, and of violence to the land, To the city, and to all who dwelt in it. The reason men are called “beasts” is because Libanus is mentioned which was inhabited by beasts; and in the two following lines the statement is more clear, and according to the order usually observed, “the depredation done to beasts” is “the blood of men;” and “the violence to Libanus” is “violence to the land.” And then, as it is often the case in the Prophets, there is an addition made to the two last lines, “To the city,” etc.— Ed. return to ' Top of Page ' <a name="verse-18" class="com-number"
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이로부터 우리는 선지자가 술취함에 대해 말하는 것이 아니라, 그의 담화가 우리가 설명한 대로 은유적임을 쉽게 배울 수 있다. 그가 바벨론 왕에게 그런 형벌을 선고한 이유가 여기에 따라오기 때문이다—그가 모든 나라들을 분별없이 폭력을 가했을 뿐 아니라, 하나님의 선택받은 백성에게도 폭력을 가했기 때문이다.
"레바논에서 행한 포학이 너를 덮을 것이다"—레바논으로 우리는 유대나 성전을 이해해야 한다. 레바논이 성전에서 멀지 않았고, 같은 의미로 다른 곳에서도 쓰이기 때문이다. 그는 특별히 유대인들에게 한 잔인함이 하나님에 의해 특별한 방식으로 복수될 것임을 선언한다. 갈대아인들이 하나님이 그 방어자로서 친히 그들 아래 취하신 백성인 하나님의 자녀들을 공격했기 때문이다.
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commentary-section/cal-hab-2-17-17(Calvin, PD) - CC0-1.0 · Sonnet 번역
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The Prophet now advances farther, and shows that whatever he had predicted of the future ruin of Babylon and of its monarchy, proceeded from the true God, from the God of Israel: for it would not have been sufficient to hold, that some deity existed in heaven, who ruled human affairs, so that it could not be, but that tyrants would have to suffer punishment for their cruelty. We indeed know that such sayings as these were everywhere common among heathen nations—that justice sits with Jupiter—that there is a Nemesis—that there is Divine vengeance. Since then such a conviction had ever been imprinted on the hearts of men, it would have been a frigid and almost an empty doctrine, had not the Prophet introduced the God of Israel. This is the reason why he now derides all idols, and claims for God the government of the whole world, and clearly shows that he speaks of the Jews, because they worshipped no imaginary gods, as the heathen nations, but plainly understood him to be the creator of heaven and earth, who revealed himself to Abraham, who gave his law by the hand of Moses. We now perceive the Prophet’s design. As then the king of Babylon did himself worship his own gods, the Prophet dissipates that vain confidence, by which he might be deceived and deceive others. Hence he says, What avails the graven image? He speaks here contemptuously of images formed by men’s hands. And he adds a reason, because the maker has graven it , he says. Interpreters give a sense that is very jejune, as though the Prophet had said, “What avails a graven image, when it is graven or melted by its artificer?” But the Prophet shows here the reason why the worship of idols is useless, and that is, because these gods are made of dead materials. And then he says, “What deity can the artificer produce?” We hence see that a reason is given in these words, and therefore we may more clearly render them thus—“What avails the graven image, when the framer has graven it?” that is, since the graven image has its origin from the hand and skill of man, what can it avail? He then adds, he has formed a molten image ; that is, though the artificer has given form to the metal, or to the wood, or to the stone, yet he could not have changed its nature. He has indeed given it a certain external appearance; but were any one to ask what it is, the answer would surely be, “It is a graven image.” Since then its nature is not changed by the work of man, it evidently appears, how stupid and mad must all those be who put their trust in graven images. (46) He then adds, and a teacher of falsehood . He added this clause, because men previously entertain false notions, and dare not to form a judgement on the matter itself. For, how comes it that a piece of wood or a stone is called a god? Had any one asked the sages at Rome or at Athens, or in other cities, who thought all other nations barbarous, What is that? on seeing a Jupiter made of silver; or of wood, or of stone, the answer would have been, “It is Jupiter, it is God.” But how could this be? It is a stone, a piece of wood, or of silver. They would yet have asserted that it was God. Whence came this madness? Even from this, because men were bewitched, so that seeing they saw not; they wilfully closed their eyes, and resolved to be blind, being unwilling to understand. This is the reason why the Prophet, by way of anticipation, says, the artificer has formed —what has he formed? a graven image and a teacher of falsehood . The material remains the same, but a false notion prevails, for men think idols to be gods. How come they to think so? It is no doubt the teaching of falsehood, a mere illusion. He then confirms the same thing; the fashioner , or the artificer, he says, trusts in his own work , or in what he has formed. How is this? Must they not be void of sense and reason who trust in lifeless things? “The workman,” as Isaiah says, “will take his instruments, will form an idol, and then he will bow the knee, and call it his god; yet it is the work of his own hands.” What! art not thou thyself a god? thou knowest thine own frailty, and yet thou createst new gods! Even in this manner does the Prophet confirm what he had previously said, that men are extremely stupid, nay, that they are seized with monstrous sottishness, when they ascribe a kind of deity to wood, or to a stone, or to metal. How so? because they are, he says, false imaginations. And he adds, that he may make dumb idols . He again repeats what he had said,—that the nature of the material is not changed by men’s workmanship, when they form to themselves gods either from wood or from stone. How so? because they cannot speak. To the same purpose is what immediately follows; the next verse must therefore be added. We shall afterwards say something more on the general subject. (46) Rightly to understand this verse, it is necessary to remember that the graven and the molten image was the same; it was first graven and then covered with some metal, either of gold or of silver. See Note on Micah 1:7 , vol. 3, p. 167. This verse, as given in our version and in that of Newcome , presents hardly a meaning; and Henderson is not justified in the peculiar sense he gives to the particle [ כי ], taking it as a relative pronoun. The rendering of Calvin gives an evident and a striking sense. The verse may be thus literally rendered— 18. What avails the graven image?— For its graver has formed it,— The molten image and the teacher of falsehood? For trust in it does the former of its form, After having made dumb idols. The last line show that the singular number before used is to be taken in a collective sense: and the preposition [ ל ] before an infinitive has sometimes the meaning of “after.” See Exodus 19:1 , “When he has made,” etc., is the rendering of Grotius . — Ed. return to ' Top of Page ' <a name="verse-19" class="com-number"
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선지자는 더 나아가, 바벨론과 그 군주제의 장래 파멸에 대한 그의 예언들이 모두 참 하나님, 이스라엘의 하나님으로부터 나왔음을 보여준다. 왜냐하면 하늘에 인간의 일들을 다스리는 어떤 신이 존재한다는 것만으로는 충분하지 않았기 때문이다. 선지자는 이제 모든 우상들을 조롱하고, 세상의 통치를 하나님께 돌린다.
"새긴 신상이 무슨 유익이 있느냐?" 그는 사람의 손으로 만들어진 형상들을 경멸적으로 말한다. 그리고 이유를 덧붙인다—"왜냐하면 만드는 자가 그것을 새겼기 때문이다." 즉, 그 새긴 신상은 사람의 손과 기술에서 유래하므로 무슨 유익이 있겠느냐는 것이다. 그는 이어서 "거짓을 가르치는 자"라고 덧붙인다. 그는 이 절을 덧붙이는 것은, 사람들이 미리 잘못된 개념을 가지고 문제 자체를 판단하려 하지 않기 때문이다.
"장인이 자기 조각품을 의지한다"—그는 확증한다. 생명 없는 것들을 의지하는 자들이 감각과 이성이 없는 것이 아니겠는가? 이처럼 선지자는 사람들이 나무나 돌이나 금속에 어떤 신성을 귀속시킬 때, 지극히 어리석고 더 나아가 흉측한 우둔함에 사로잡혀 있음을 확증한다. 왜냐하면 그것들은 거짓 상상들이기 때문이다. 그리고 그는 "벙어리 우상을 만들려고"라고 덧붙인다. 사람들의 기술이 나무나 돌에서 신들을 만들 때, 재료의 성질이 바뀌지 않는다는 것을 다시 반복한다. 왜 그런가? 그것들이 말할 수 없기 때문이다.
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He pursues, as I have said, the same subject, and sharply inveighs against the sottishness of men, that they call on wood and stone, as though there were some hidden power in them. They say to the wood, Awake ; for they implored help from their idols. Shall it teach? Some render it thus as a question; but I take it in a simpler form, “It will teach;” that is, “It is a wonder that ye are so wilfully foolish; for were God to send to you no Prophet, were there no one to instruct you, yet the wood and the stone would be sufficient teachers to you: ask your idols, that is, ascertain rightly what is in them. Doubtless, the god that is made of wood or of stone, sufficiently declares by his silence that he is no god. For there is no motion in wood and stone. Where there is no vigor and no life, is it not right to feel assured, that there is no deity? There are, indeed, many creatures endued with feeling and motion; but the God who gives power, and motion, and feeling to the whole world, and to all its parts, does he not surpass in these respects all his creatures? Since, then, wood and stone are silent, they are teachers sufficient for you, provided ye be apt scholars.” We hence see how the Prophet in this way amplifies the insensibility of men; for they did not perceive what was quite manifest. The design of what follows is the same. Behold, it is covered over with gold and silver ; that is, it is made splendid: for idolaters think that their gods are better when adorned with gold and silver; but yet there is no breath in the midst of them . “Look,” he says, “within; look within, and ye shall see that they are dead.” (47) The rest we shall dilate on to-morrow. (47) With the exception of the clause, “It will teach,” there is a general agreement in the mode of rendering this verse. “Shall it teach,” is Newcome’s version. Henderson considers it to be ironical, “It teach!” Grotius agrees with Calvin , “It will itself teach thee,” that is, that it is deaf, and no god. I regard the verse as capable of a simpler and more literal rendering, as follows: 19. Woe to him who saith to the wood, “Awake, Arise;” To the dumb stone, “It will teach:” Behold, it is covered with gold and silver! Yet there is no breath within it. The two verbs, “Awake, Arise,” stand connected with “wood,” and they are so given in the Septuagint; and there is a striking contrast between the dumb stone and teaching.— Ed. return to ' Top of Page ' <a name="verse-20" class="com-number"
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그는 내가 말한 대로 같은 주제를 계속하며, 사람들이 나무와 돌에게 부르짖는 우둔함에 날카롭게 공격한다. 그들은 우상들로부터 도움을 간청하였기 때문에 "깨어라"고 나무에게 말한다. "그것이 가르치겠느냐?"—나는 이것을 더 단순한 형태로 받아들인다. "그것이 가르칠 것이다." 즉, "만약 하나님께서 너희에게 선지자를 보내지 않으시고, 너희를 가르칠 자가 없더라도, 나무와 돌이 너희에게 충분한 선생이 될 것이다. 너희 우상들에게 물어보라, 즉 그것들 안에 무엇이 있는지 올바로 확인하라. 분명히 나무나 돌로 만들어진 신은 그 침묵으로 자신이 신이 아님을 충분히 선언한다."
"보라, 그것이 금과 은으로 씌워졌다"—즉 화려하게 만들어졌다. 우상 숭배자들은 금과 은으로 장식될 때 그들의 신들이 더 낫다고 생각하기 때문이다. "그러나 그것들 안에는 생기가 없다." "안을 보라, 안을 보라, 그러면 그것들이 죽어 있음을 볼 것이다."
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commentary-section/cal-hab-2-19-19(Calvin, PD) - CC0-1.0 · Sonnet 번역
20절 카드 ↗
After having taught us that the Babylonians were deceived in expecting any help from their idols, and were deluded by Satan, Habakkuk now recalls the attention of the faithful to the only true God; for it would not have been enough to take away from the Babylonians the false confidence which they had in their idols, except the Israelites, on the other hand, trusting in the grace of the true God, were fully persuaded that God was on their side, as he had taken them under his protection. And we ought carefully to observe this order; for we see that many boldly deride all the superstitions which prevail in the world, and at the same time daringly and with cyclopic fury despise the true God. How many are at this day either Epicureans or Lucianians, who prate jestingly and scoffingly against the superstitions of the papacy, but in the meantime they are not influenced by any fear of God? If, however, we are to choose one of two evils, superstition is more tolerable than that gross impiety which obliterates every thought of a God. It is indeed true, that the more the superstitious toil in their delusions, the more they provoke God’s wrath against them; for they transfer his glory to dead things; but yet they retain this principle—that honor and worship are due to God: but the profane, in whom there is no religion whatever, not only change God from what he is, but also strive as far as they can to reduce him to nothing. Hence I have said, that the order which the Prophet observes here ought to be maintained. For, after having overturned the false illusions of the devil, by which he deludes the superstitious, by setting before them a mere shadow in the place of the true God, he now sets up the true worship of the only true God. Then the Prophet has hitherto been endeavoring to subvert superstitions, but he now builds up: for except God, when idols are pulled down, ascends his own tribunal, and shines there as supreme according to his right, it would be better, at least it would be more tolerable, as I have said, that superstitions should be left entire. He now says that God is in his own temple or palace: this word is often taken for heaven, but is applied to the sanctuary. Many consider that the reference is made to heaven; as though the Prophet had said, that the true God, who is the artificer and creator of heaven and earth, is not to be seen in a visible form, nor covered over with gold and silver, nor represented by wood or stone; but that he rules in heaven, and fills heaven with his infinite glory and this view is by no means unsuitable. But as he here specially addresses the Jews, it seems to me more probable that he speaks of the temple, where God then designed to be worshipped, and sacrifices to be offered to him for it would not have been sufficient to set God, the creator of heaven and earth, in opposition to the superstitions of all the nations; but it was also necessary to introduce the contrast between the God of Israel and all those gods who then had obtained a name and reputation in the world, as they had been formed by the will of men. The God of Israel was indeed the creator of heaven and earth; but he had made himself known by his law, he had revealed himself to men, so that his majesty was not hidden; for when we speak of God, we are lost except he comes to us, and in a manner exhibits himself to us; for the capacity of our understanding is not so great that it can penetrate above all heavens. Hence the majesty of God is in itself incomprehensible to us; but he makes himself known by his works and by his word. Now as the Israelites worshipped, and surely knew that they worshipped the only true God, the Prophet here rightly confirms them in the hope they derived from the teaching of the law—that God was their Father, inasmuch as he had adopted them. If any prefer to take the word for heaven, I do not object; and that meaning, as I have said, is not unsuitable. But as the Prophet seems to me to have a special vies to his own people, to whom he was appointed a teacher; it is more probable that the word, temple or palace, is here to be understood of the sanctuary. If any raises the objection that there is then no difference between the God of Israel and the gods of the Gentiles, for he also dwells in an earthly habitation, the answer is obviously this—that though God is said to dwell between the cherubim, he has not been represented by an image, as though he had anything like to wood or stone, or possessed any likeness to human bodies. All these delusions were banished from the Temple; for he commanded his worshipers to look up to heaven. There was an intervening veil, that the people might understand that they could not otherwise come to God than through that celestial model, and the types of which they saw in the altar of incense, in the altar on which they sacrificed, in the table of the shewbread, in short, in all other services of the Temple. And there is another difference to be noticed; for though there was there the golden altar, though there was there the ark of the covenant, and the altar on which the victims were immolated, yet inscribed on all these typical representations was the word of God, by which alone true religion was to be distinguished from all false inventions. For whatever specious appearance of reason may therefore be in fictitious modes of worship, men have no authority to render them lawful; but so much reverence is due to the only true word of God, that it ought to overrule all other reasons. And besides, this word, as I have hinted already, did not retain the Jews in these delusions, but elevated their minds to heaven. We now then see that there was a wide difference between the Temple which was at Jerusalem, and the temples which the superstitious had then built for themselves throughout the world; for God ruled over the Jews, so that they could not have been deluded. And at this day, where the word of God shines among us, we can follow it with safet
Pericope (part_of)
- part_of
pericope/per-hab-2-006
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
바벨론인들이 자신들의 우상들로부터 어떤 도움도 기대하는 것이 속임수임을 가르친 후, 하박국은 이제 신실한 자들의 주의를 유일하신 참 하나님께로 돌린다. 사탄이 미혹시키는 거짓 망상들을 전복시킨 후, 선지자는 이제 유일하신 참 하나님의 참된 예배를 세운다. 우상들이 무너진 후에 하나님이 자신의 법정에 오르고 그곳에서 그분의 권리에 따라 최고로 빛나지 않으면, 미신들을 온전히 남겨두는 것이 더 나을 것이다.
"주님은 그 성전에 계시다"—이 단어는 흔히 하늘을 가리키지만, 성소에도 적용된다. 많은 이들은 이것이 하늘을 가리킨다고 본다. 하늘과 땅의 조물주이신 참 하나님은 가시적인 형태로 볼 수 없고, 금이나 은으로 덮이지 않고, 나무나 돌로 표현될 수 없으며, 하늘에서 다스리며 그분의 무한한 영광으로 하늘을 가득 채우신다는 것이다.
그러나 선지자가 특별히 유대인들을 다루므로, 그가 하나님이 그때 예배받고 제사가 드려지도록 원하신 성전에 대해 말하는 것이 더 확실해 보인다. 이스라엘의 하나님을 세상의 모든 신들과 대립시키는 것이 필요했기 때문이다. 이스라엘의 하나님은 참으로 하늘과 땅의 창조자였지만, 그분은 율법을 통해 자신을 알리셨고, 그분의 위엄이 숨겨지지 않도록 자신을 사람들에게 드러내셨다.
"온 땅은 그 앞에서 잠잠할지니라"—이것이 결론이자 실천적인 교훈이다. 우리가 하나님의 말씀에 복종하지 않으면 경건히 침묵할 수 없다. 우리는 항상 온갖 소란과 교란으로 분주하기 때문이다. 오직 하나님의 말씀에 복종할 때만, 참으로 평온하고 고요한 마음 상태에 이를 수 있다. 하나님의 말씀이 우리 가운데 빛날 때, 우리는 안전하게 따를 수 있다.
원주석
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commentary-section/cal-hab-2-20-20(Calvin, PD) - CC0-1.0 · Sonnet 번역