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■ 하박국 2장
1. 내가 내 파수하는 곳에 서며 성루에 서리라 그가 내게 무엇이라 말씀하실는지 기다리고 바라보며 나의 질문에 대하여 어떻게 대답하실는지 보리라 그리하였더니
I will stand upon my watch , and set me upon the tower , and will watch to see what he will say unto me, and what I shall answer when I am reproved .
2. 여호와께서 내게 대답하여 가라사대 너는 이 묵시를 기록하여 판에 명백히 새기되 달려가면서도 읽을 수 있게 하라
And the Lord answered me, and said , Write the vision , and make it plain upon tables , that he may run that readeth it.
3. 이 묵시는 정한 때가 있나니 그 종말이 속히 이르겠고 결코 거짓되지 아니하리라 비록 더딜지라도 기다리라 지체되지 않고 정녕 응하리라
For the vision is yet for an appointed time , but at the end it shall speak , and not lie : though it tarry , wait for it; because it will surely come , it will not tarry .
4. 보라 그의 마음은 교만하며 그의 속에서 정직하지 못하니라 그러나 의인은 믿음으로 말미암아 살리라
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith .
5. 그는 술을 즐기며 궤휼하며 교만하여 가만히 있지 아니하고 그 욕심을 음부처럼 넓히며 또 그는 사망 같아서 족한 줄을 모르고 자기에게로 만국을 모으며 만민을 모으나니
Yea also, because he transgresseth by wine , he is a proud man , neither keepeth at home , who enlargeth his desire as hell , and is as death , and cannot be satisfied , but gathereth unto him all nations , and heapeth unto him all people :
6. 그 무리가 다 속담으로 그를 평론하며 조롱하는 시로 그를 풍자하지 않겠느냐 곧 이르기를 화 있을진저 자기 소유 아닌 것을 모으는 자여 언제까지 이르겠느냐 볼모잡은 것으로 무겁게 짐진 자여
Shall not all these take up a parable against him, and a taunting proverb against him, and say , Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay !
7. 너를 물 자들이 홀연히 일어나지 않겠느냐 네가 그들에게 노략을 당하지 않겠느냐
Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them?
8. 네가 여러 나라를 노략하였으므로 그 모든 민족의 남은 자가 너를 노략하리니 이는 네가 사람의 피를 흘렸음이요 또 땅에, 성읍에, 그 안의 모든 거민에게 강포를 행하였음이니라 하리라
Because thou hast spoiled many nations , all the remnant of the people shall spoil thee; because of men’s blood , and for the violence of the land , of the city , and of all that dwell therein.
9. 재앙을 피하기 위하여 높은데 깃들이려 하며 자기 집을 위하여 불의의 이를 취하는 자에게 화 있을진저
Woe to him that coveteth an evil covetousness to his house , that he may set his nest on high , that he may be delivered from the power of evil !
10. 네가 여러 민족을 멸한 것이 네 집에 욕을 부르며 너로 네 영혼에게 죄를 범하게 하는 것이 되었도다
Thou hast consulted shame to thy house by cutting off many people , and hast sinned against thy soul .
11. 담에서 돌이 부르짖고 집에서 들보가 응답하리라
For the stone shall cry out of the wall , and the beam out of the timber shall answer it.
12. 피로 읍을 건설하며 불의로 성을 건축하는 자에게 화 있을진저
Woe to him that buildeth a town with blood , and stablisheth a city by iniquity !
13. 민족들이 불탈 것으로 수고하는 것과 열국이 헛된 일로 곤비하게 되는 것이 만군의 여호와께로서 말미암음이 아니냐
Behold, is it not of the Lord of hosts that the people shall labour in the very fire , and the people shall weary themselves for very vanity ?
14. 대저 물이 바다를 덮음 같이 여호와의 영광을 인정하는 것이 세상에 가득하리라
For the earth shall be filled with the knowledge of the glory of the Lord , as the waters cover the sea .
15. 이웃에게 술을 마시우되 자기의 분노를 더하여 그로 취케 하고 그 하체를 드러내려 하는 자에게 화 있을진저
Woe unto him that giveth his neighbour drink , that puttest thy bottle to him, and makest him drunken also, that thou mayest look on their nakedness !
16. 네게 영광이 아니요 수치가 가득한즉 너도 마시고 너의 할례 아니한 것을 드러내라 여호와의 오른손의 잔이 네게로 돌아올 것이라 더러운 욕이 네 영광을 가리우리라
Thou art filled with shame for glory : drink thou also, and let thy foreskin be uncovered : the cup of the Lord’s right hand shall be turned unto thee, and shameful spewing shall be on thy glory .
17. 대저 네가 레바논에 강포를 행한 것과 짐승을 두렵게하여 잔해한 것 곧 사람의 피를 흘리며 땅과 성읍과 그 모든 거민에게 강포를 행한 것이 네게로 돌아오리라
For the violence of Lebanon shall cover thee, and the spoil of beasts , which made them afraid , because of men’s blood , and for the violence of the land , of the city , and of all that dwell therein.
18. 새긴 우상은 그 새겨 만든 자에게 무엇이 유익하겠느냐 부어 만든 우상은 거짓 스승이라 만든 자가 이 말하지 못하는 우상을 의지하니 무엇이 유익하겠느냐
What profiteth the graven image that the maker thereof hath graven it; the molten image , and a teacher of lies , that the maker of his work trusteth therein, to make dumb idols ?
19. 나무더러 깨라 하며 말하지 못하는 돌더러 일어나라 하는 자에게 화 있을진저 그것이 교훈을 베풀겠느냐 보라 이는 금과 은으로 입힌 것인즉 그 속에는 생기가 도무지 없느니라
Woe unto him that saith to the wood , Awake ; to the dumb stone , Arise , it shall teach ! Behold, it is laid over with gold and silver , and there is no breath at all in the midst of it.
20. 오직 여호와는 그 성전에 계시니 온 천하는 그 앞에서 잠잠할지니라
But the Lord is in his holy temple : let all the earth keep silence before him.
■ 주석 보기
【합2:1 JFB】합2:1-20. The Prophet, Waiting Earnestly for an Answer to His Complaints (First Chapter), Receives a Revelation, Which Is to Be Fulfilled, Not Immediately, Yet in Due Time, and Is Therefore to Be Waited for in Faith:The Chaldeans Shall Be Punished for Their Cruel Rapacity, nor Can Their False GodS Avert the Judgment of Jehovah, the Only True God.
1. stand upon … watch—that is, watch-post. The prophets often compare themselves, awaiting the revelations of Jehovah with earnest patience, to watchmen on an eminence watching with intent eye all that comes within their view (사21:8, 11; 렘6:17; 겔3:17; 33:2, 3; compare 시5:3; 85:8). The "watch-post" is the withdrawal of the whole soul from earthly, and fixing it on heavenly, things. The accumulation of synonyms, "stand upon … watch … set me upon … tower … watch to see" implies persevering fixity of attention.
what he will say unto me—in answer to my complaints (합1:13). Literally, "in me," God speaking, not to the prophet's outward ear, but inwardly. When we have prayed to God, we must observe what answers God gives by His word, His Spirit, and His providences.
what I shall answer when I am reproved—what answer I am to make to the reproof which I anticipate from God on account of the liberty of my expostulation with Him. Maurer translates, "What I am to answer in respect to my complaint against Jehovah" (합1:12-17).
【합2:1 CWC】Nothing is known of the personal history of Habakkuk, and but little as to the time when he prophesied. He is placed by some successor to Zephaniah, for he makes no mention of Assyria and yet refers to the approach of the Babylonian invasion. See 1:6; 2:3; 3:2, 16-19. The book seems to have been written by himself, as we judge f롬1:2, and 2:1, 2.
His "burden" begins by lamenting the iniquity of his peop레1:1-4. He then declares God's purpose of raising up the Chaldean nation as a scourge against them, 5-10. The probability is that the Chaldeans (or Babylonians) were still a friendly nation (see 왕하20:12-19), but they were soon to march through the land as a ravaging enemy. There were three invasions by the Babylonians, as the second book of Kings showed us; in the reigns of Jehoiakim, Jehoiachin and Zedekiah, and it is thought Habakkuk alludes to all three. Verse 11 of chapter 1 might be taken as a prophecy of the disease that came over Nebuchadnezzar when, as a punishment for his pride, his reason was taken from him for a season. The chapter concludes with an expostulation to the Holy One for inflicting such judgment on Judah and for using a nation to inflict them less righteous, as the prophet thinks, than themselves.
In chapter 2 he awaits God's answer to this expostulation (verse 1), and receives it (verses 2-4). This is encouraging. "The vision shall surely come and the just shall live by faith and wait for it." The continuation of the chapter is a prediction of the judgments that shall fall on the Babylonians for their cruelty and idolatry.
"The prophet, hearing these promises and threatenings, concludes his book with a song, of praise and prayer (chapter 3). He celebrates past displays of the power and grace of Jehovah, supplicates God for the speedy deliverance of His people and closes by expressing a confidence in God which no change can destroy." -- Angus.
Attention is called to the words in chapter 2, verse 3, which the writer of Hebrews, according to the law of double reference, applies to the second coming of Christ (히10:37, 38).
In the same manner notice verse 4 of the same chapter, "The just shall live by faith," and the application of it in 롬1:17; 5:1 and 갈3:24.
【합2:1 MHCC】When tossed and perplexed with doubts about the methods of Providence, we must watch against temptations to be impatient. When we have poured out complaints and requests before God, we must observe the answers God gives by his word, his Spirit, and providences; what the Lord will say to our case. God will not disappoint the believing expectations of those who wait to hear what he will say unto them. All are concerned in the truths of God's word. Though the promised favour be deferred long, it will come at last, and abundantly recompense us for waiting. The humble, broken-hearted, repenting sinner, alone seeks to obtain an interest in this salvation. He will rest his soul on the promise, and on Christ, in and through whom it is given. Thus he walks and works, as well as lives by faith, perseveres to the end, and is exalted to glory; while those who distrust or despise God's all-sufficiency will not walk uprightly with him. The just shall live by faith in these precious promises, while the performance of them is deferred. Only those made just by faith, shall live, shall be happy here and for ever.
【합2:2 JFB】2. Write the vision—which I am about to reveal to thee.
make it plain—(신27:8). In large legible characters.
upon tables—boxwood tables covered with wax, on which national affairs were engraved with an iron pen, and then hung up in public, at the prophets' own houses, or at the temple, that those who passed might read them. Compare Lu 1:63, "writing table," that is, tablet.
that he may run that readeth it—commonly explained, "so intelligible as to be easily read by any one running past"; but then it would be, "that he that runneth may read it." The true sense is, "so legible that whoever readeth it, may run to tell all whom he can the good news of the foe's coming doom, and Judah's deliverance." Compare 단12:4, "many shall run to and fro," namely, with the explanation of the prophecy, then unsealed; also, 계22:17, "let him that heareth (the good news) say (to every one within his reach), Come." "Run" is equivalent to announce the divine revelation (렘23:21); as everyone who becomes informed of a divine message is bound to run, that is, use all despatch to make it known to others [Henderson]. Grotius, Ludovicus De Dieu, and Maurer interpret it: "Run" is not literal running, but "that he who reads it may run through it," that is, read it at once without difficulty.
【합2:3 JFB】3. for—assigning the cause why it ought to be committed to writing: because its fulfilment belongs to the future.
the vision is yet for an appointed time—(단10:14; 11:27, 35). Though the time appointed by God for the fulfilment be yet future, it should be enough for your faith that God hath spoken it (애3:26).
at the end it shall speak—Maurer translates, "it pants for the end." But the antithesis between, "it shall speak," and "not be silent," makes English Version the better rendering. So the Hebrew is translated in 잠12:17. Literally, "breathe out words," "break forth as a blast."
though it tarry, wait for it—(창49:18).
【합2:4 JFB】4. his soul which is lifted up—the Chaldean's [Maurer]. The unbelieving Jew's [Henderson].
is not upright in him—that is, is not accounted upright in God's sight; in antithesis to "shall live." So 히10:38, which with inspired authority applies the general sense to the particular case which Paul had in view, "If any man draw back (one result of being 'lifted up' with overweening arrogancy), my soul shall have no pleasure in him."
the just shall live by his faith—the Jewish nation, as opposed to the unbelieving Chaldean (compare 합2:5, &c.; 합1:6, &c.; 합1:13) [Maurer]. Henderson's view is that the believing Jew is meant, as opposed to the unbelieving Jew (compare 롬1:17; 갈3:11). The believing Jew, though God's promise tarry, will wait for it; the unbelieving "draws back," as 히10:38 expresses it. The sense, in Maurer's view, which accords better with the context (합2:5, &c.). is: the Chaldean, though for a time seeming to prosper, yet being lifted up with haughty unbelief (합1:11, 16), is not upright; that is, has no right stability of soul resting on God, to ensure permanence of prosperity; hence, though for a time executing God's judgments, he at last becomes "lifted up" so as to attribute to his own power what is the work of God, and in this sense "draws back" (히10:38), becoming thereby a type of all backsliders who thereby incur God's displeasure; as the believing Jew is of all who wait for God's promises with patient faith, and so "live" (stand accepted) before God. The Hebrew accents induce Bengel to translate, "he who is just by his faith shall live." Other manuscripts read the accents as English Version, which agrees better with Hebrew syntax.
【합2:5 JFB】5. Yea also, because—additional reason why the Jews may look for God punishing their Chaldean foe, namely, because … he is
a proud man—rather, this clause continues the reason for the Jews expecting the punishment of the Chaldeans, "because he transgresseth by wine (a besetting sin of Babylon, compare 단5:1-31, and Curtius [5.1]), being a proud man." Love of wine often begets a proud contempt of divine things, as in Belshazzar's case, which was the immediate cause of the fall of Babylon (단5:2-4, 30; compare 잠20:1; 30:9; 31:5).
enlargeth his desire as hell—the grave, or the unseen world, which is "never full" (잠27:20; 30:16; 사5:14). The Chaldeans under Nebuchadnezzar were filled with an insatiable desire of conquest. Another reason for their punishment.
【합2:5 MHCC】The prophet reads the doom of all proud and oppressive powers that bear hard upon God's people. The lusts of the flesh, the lust of the eye, and the pride of life, are the entangling snares of men; and we find him that led Israel captive, himself led captive by each of these. No more of what we have is to be reckoned ours, than what we come honestly by. Riches are but clay, thick clay; what are gold and silver but white and yellow earth? Those who travel through thick clay, are hindered and dirtied in their journey; so are those who go through the world in the midst of abundance of wealth. And what fools are those that burden themselves with continual care about it; with a great deal of guilt in getting, saving, and spending it, and with a heavy account which they must give another day! They overload themselves with this thick clay, and so sink themselves down into destruction and perdition. See what will be the end hereof; what is gotten by violence from others, others shall take away by violence. Covetousness brings disquiet and uneasiness into a family; he that is greedy of gain troubles his own house; what is worse, it brings the curse of God upon all the affairs of it. There is a lawful gain, which, by the blessing of God, may be a comfort to a house; but what is got by fraud and injustice, will bring poverty and ruin upon a family. Yet that is not the worst; Thou hast sinned against thine own soul, hast endangered it. Those who wrong their neighbours, do much greater wrong to their own souls. If the sinner thinks he has managed his frauds and violence with art and contrivance, the riches and possessions he heaped together will witness against him. There are not greater drudges in the world than those who are slaves to mere wordly pursuits. And what comes of it? They find themselves disappointed of it, and disappointed in it; they will own it is worse than vanity, it is vexation of spirit. By staining and sinking earthly glory, God manifests and magnifies his own glory, and fills the earth with the knowledge of it, as plentifully as waters cover the sea, which are deep, and spread far and wide.
【합2:6 JFB】6. Shall not all these—the "nations" and "peoples" (합2:5) "heaped unto him" by the Chaldean.
take up a parable—a derisive song. Habakkuk follows Isaiah (사14:4) and Micah (미2:4) in the phraseology.
against him—when dislodged from his former eminence.
Woe—The "derisive song" here begins, and continues to the end of the chapter. It is a symmetrical whole, and consists of five stanzas, the first three consisting of three verses each, the fourth of four verses, and the last of two. Each stanza has its own subject, and all except the last begin with "Woe"; and all have a closing verse introduced with "for," "because," or "but."
how long?—how long destined to retain his ill-gotten gains? But for a short time, as his fall now proves [Maurer]. "Covetousness is the greatest bane to men. For they who invade others' goods, often lose even their own" [Menander]. Calvin makes "how long?" to be the cry of those groaning under the Chaldean oppression while it still lasted: How long shall such oppression be permitted to continue? But it is plainly part of the derisive song, after the Chaldean tyranny had passed away.
ladeth himself with thick clay—namely, gold and silver dug out of the "clay," of which they are a part. The covetous man in heaping them together is only lading himself with a clay burden, as he dares not enjoy them, and is always anxious about them. Lee and Fuller translate the Hebrew as a reduplicated single noun, and not two words, "an accumulation of pledges" (신24:10-13). The Chaldean is compared to a harsh usurer, and his ill-gotten treasures to heaps of pledges in the hands of a usurer.
【합2:7 JFB】7. suddenly—the answer to the question, "How long?" (합2:6).
bite—often used of usury; so favoring Lee's rendering (합2:6). As the Chaldean, like a usurer, oppressed others, so other nations shall, like usurers, take pledges of, that is, spoil, him.
【합2:8 JFB】8. the remnant of the people—Those remaining of the peoples spoiled by thee, though but a remnant, will suffice to inflict vengeance on thee.
the violence of the land … city—that is, on account of thy violent oppression of the lands and cities of the earth [Grotius] (compare 합2:5, 6, 12). The same phrase occurs in 합2:17, where the "land" and "city" are Judea and Jerusalem.
【합2:9 JFB】9. coveteth an evil covetousness—that is, a covetousness so surpassingly evil as to be fatal to himself.
to his house—greedily seizing enormous wealth, not merely for himself, but for his family, to which it is destined to be fatal. The very same "evil covetousness" that was the cause of Jehoiakim's being given up to the Chaldean oppressor (렘22:13) shall be the cause of the Chaldean's own destruction.
set his nest on high—(민24:21; 렘49:16; Ob 4). The image is from an eagle (욥39:27). The royal citadel is meant. The Chaldean built high towers, like the Babel founders, to "be delivered from the power of evil" (창11:4).
【합2:10 JFB】10. Thou hast consulted shame … by cutting off many—Maurer, more literally, "Thou hast consulted shame … to destroy many," that is, in consulting (determining) to cut off many, thou hast consulted shame to thy house.
sinned against thy soul—that is, against thyself; thou art the guilty cause of thine own ruin (잠8:36; 20:2). They who wrong their neighbors, do much greater wrong to their own souls.
【합2:11 JFB】11. stone … cry out—personification. The very stones of thy palace built by rapine shall testify against thee (Lu 19:40).
the beam out of the timber—the crossbeam or main rafter connecting the timbers in the walls.
shall answer it—namely, the stone. The stone shall begin and the crossbeam continue the cry against thy rapine.
【합2:12 JFB】12. buildeth a town with blood—namely, Babylon rebuilt and enlarged by blood-bought spoils (compare 단4:30).
【합2:13 JFB】13. is it not of the Lord of hosts—Jehovah, who has at His command all the hosts of heaven and earth, is the righteous author of Babylon's destruction. "Shall not God have His turn, when cruel rapacious men have triumphed so long, though He seem now to be still?" [Calvin].
people … labour in the … fire … weary themselves for … vanity—The Chaldeans labor at what is to be food for the fire, namely, their city and fortresses which shall be burnt. 렘51:58 adopts the same phraseology to express the vanity of the Chaldean's labor on Babylon, as doomed to the flames.
【합2:14 JFB】14. Adapted from 사11:9. Here the sense is, "The Jews shall be restored and the temple rebuilt, so that God's glory in saving His people, and punishing their Chaldean foe, shall be manifested throughout the world," of which the Babylonian empire formed the greatest part; a type of the ultimate full manifestation of His glory in the final salvation of Israel and His Church, and the destruction of all their foes.
waters cover the sea—namely, the bottom of the sea; the sea-bed.
【합2:15 JFB】15. giveth … neighbour drink … puttest … bottle to him—literally, "skin," as the Easterns use "bottles" of skin for wine. Maurer, from a different Hebrew root, translates, "that pourest in thy wrath." English Version keeps up the metaphor better. It is not enough for thee to be "drunken" thyself, unless thou canst lead others into the same state. The thing meant is, that the Chaldean king, with his insatiable desires (a kind of intoxication), allured neighboring states into the same mad thirst for war to obtain booty, and then at last exposed them to loss and shame (compare 사51:17; Ob 16). An appropriate image of Babylon, which at last fell during a drunken revel (단5:1-31).
that thou mayest look on their nakedness!—with light, like Ham of old (창9:22).
【합2:15 MHCC】A severe woe is pronounced against drunkenness; it is very fearful against all who are guilty of drunkenness at any time, and in any place, from the stately palace to the paltry ale-house. To give one drink who is in want, who is thirsty and poor, or a weary traveller, or ready to perish, is charity; but to give a neighbour drink, that he may expose himself, may disclose secret concerns, or be drawn into a bad bargain, or for any such purpose, this is wickedness. To be guilty of this sin, to take pleasure in it, is to do what we can towards the murder both of soul and body. There is woe to him, and punishment answering to the sin. The folly of worshipping idols is exposed. The Lord is in his holy temple in heaven, where we have access to him in the way he has appointed. May we welcome his salvation, and worship him in his earthly temples, through Christ Jesus, and by the influence of the Holy Spirit.
【합2:16 JFB】16. art filled—now that thou art fallen. "Thou art filled" indeed (though so insatiable), but it is "with shame."
shame for glory—instead of thy former glory (호4:7).
drink thou also—The cup of sorrow is now in thy turn to pass to thee (렘25:15-17; 애4:21).
thy foreskin—expressing in Hebrew feeling the most utter contempt. So of Goliath (삼상17:36). It is not merely thy "nakedness," as in 합2:15, that shall be "uncovered," but the foreskin, the badge of thy being an uncircumcised alien from God. The same shall be done to thee, as thou didst to others, and worse.
cup … shall be turned unto thee—literally, "shall turn itself," namely, from the nations whom thou hast made to drink it. "Thou shalt drink it all, so that it may be turned as being drained" [Grotius].
shameful spewing—that is, vomiting; namely, that of the king of Babylon, compelled to disgorge the spoil he had swallowed. It expresses also the ignominious state of Babylon in its calamity (렘25:27). "Be drunken, spew, and fall." Less appropriately it is explained of the foe spewing in the face of the Babylonian king.
【합2:17 JFB】17. the violence of Lebanon—thy "violence" against "Lebanon," that is, Jerusalem (사37:24; 렘22:23; 겔17:3, 12; for Lebanon's cedars were used in building the temple and houses of Jerusalem; and its beauty made it a fit type of the metropolis), shall fall on thine own head.
cover—that is, completely overwhelm.
the spoil of beasts, which made them afraid—Maurer explains, "the spoiling inflicted on the beasts of Lebanon (that is, on the people of Jerusalem, of which city 'Lebanon' is the type), which made them afraid (shall cover thee)." But it seems inappropriate to compare the elect people to "beasts." I therefore prefer explaining, "the spoiling of beasts," that is, such as is inflicted on beasts caught in a net, and "which makes them afraid (shall cover thee)." Thus the Babylonians are compared to wild beasts terrified at being caught suddenly in a net. In cruel rapacity they resembled wild beasts. The ancients read, "the spoiling of wild beasts shall makeTHEEafraid." Or else explain, "the spoiling of beasts (the Medes and Persians) which (inflicted by thee) made them afraid (shall in turn cover thyself—revert on thyself from them)." This accords better with the parallel clause, "the violence of Lebanon," that is, inflicted by thee on Lebanon. As thou didst hunt men as wild beasts, so shalt thou be hunted thyself as a wild beast, which thou resemblest in cruelty.
because of men's blood—shed by thee; repeated from 합2:8. But here the "land" and "city" are used of Judea and Jerusalem: not of the earth and cities generally, as in 합2:8.
the violence of the land, &c.—that is, inflicted on the land by thee.
【합2:18 JFB】18. The powerlessness of the idols to save Babylon from its doom is a fitting introduction to the last stanza (합2:19), which, as the former four, begins with "Woe."
teacher of lies—its priests and prophets uttering lying oracles, as if from it.
make dumb idols—Though men can "make" idols, they cannot make them speak.
【합2:19 JFB】19. Awake—Arise to my help.
it shall teach!—rather, An exclamation of the prophet, implying an ironical question to which a negative answer must be given. What! "It teach?" Certainly not [Maurer]. Or, "It (the idol itself) shall (that is, ought to) teach you that it is deaf, and therefore no God" [Calvin]. Compare "they are their own witnesses" (사44:9).
Behold—The Hebrew is nominative, "There it is" [Henderson].
it is laid over with gold … no breath … in the midst—Outside it has some splendor, within none.
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.