슥 13:1-6 죄 씻음과 우상 척결

13 ⁱ“On that day there shall be ^ja fountain opened for the house of David and the inhabitants of Jerusalem, to cleanse them from sin and uncleanness.
Idolatry Cut Off
² “And ⁱon that day, declares the Lord of hosts, ^kI will cut off the names of the idols from the land, so that ^lthey shall be remembered no more. And also ^mI will remove from the land the prophets and the spirit of uncleanness. ³ And if anyone again prophesies, his father and mother who bore him will say to him, ⁿ‘You shall not live, for you speak lies in the name of the Lord.’ And his father and mother who bore him shall pierce him through when he prophesies.
⁴ “On that day ^oevery prophet will be ashamed of his vision when he prophesies. He will not put on a hairy cloak in order to deceive, ⁵ but he will say, ^p‘I am no prophet, I am a worker of the soil, for a man sold me in my youth.’^{1 6} And if one asks him, ‘What are these wounds on your back?’² he will say, ‘The wounds I received in the house of my friends.’

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 13.

1절) 그날에 한 샘, 곧 그들의 죄와 더러움을 깨끗케할 샘이 다윗의 집과 예루살렘에 거주하는 거주민들을 위해서 열릴 것이다. 

죄(sin-하타)는 구약에서 일반적으로 사용되는 단어로 하나님의 거룩함에서 벗어난 행동을 말한다. 더러움(uncleaness-닏다)은 죄의 결과에 초점을 맞추는 것으로 그 죄로 인해서 하나님과의 관계가 깨지는 것을 의미한다. 죄인의 부정은 하나님 앞으로, 거룩한 예식에 참여할 수 없게 한다. 그래서 이 하타와 닏다는 동전의 양면과 같다. 

- Zechariah’s choice for a Hebrew word meaning “sin” was ḥaṭṭaʾt.⁴⁷⁹ This term connotes missing the divine standard of holiness and serves as one of the most frequent words for sin or transgression in the Old Testament. This word refers to the active role that the people had in transgressing the Lord’s righteousness.
The Hebrew word for “impurity” (niddāh) conveys a different point from ḥaṭṭaʾt.⁴⁸⁰ The term niddāh focuses more on the outcome of sin, particularly the breach in the relationship between the sinner and the Lord (Lev 22:1–9; Num 19; Ezek 18:6; 22:10; 36:17). The word particularly focuses on the sinner’s uncleanness that makes it impossible for him to approach God in worship because unholiness has rendered him unfit to sacrifice or even to come near the temple. Thus, the term niddāh presents a complementary idea to ḥaṭṭaʾt, giving “the obverse and reverse of the same coin.”⁴⁸¹ Unlike many Old Testament passages, the Lord decreed no punishment to accompany cleansing for sin. From the cleansing fountain flowed only grace, mercy, and forgiveness.
It was this same grace that moved the Lord to inaugurate the new covenant, an Old Testament covenant with such far reaching scope that it shaped the New Testament message. In 13:1 the cleansing from sin for God’s people, along with spiritual restoration, reprises numerous themes found in Jer 31. For instance, the Lord promised forgiveness for the guilt produced by the people’s rebellion against God: “For I will forgive their wickedness and will remember their sins no more” (Jer 31:34b; cf. Ezek 36:25; Zech 3:5). The shared emphasis on forgiveness via divine grace establishes a link with the new covenant. Other important new covenant themes that provide helpful background for Zech 13:1 include the knowledge of God’s word and the will to obey it. Jeremiah 31:33b proclaims, “I will put my law in their minds and write it on their hearts.” The similar theme occurs in Ezekiel: “I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh” (Ezek 36:26). Another parallel includes the close fellowship between God and the people: “I will be their God, and they will be my people”; and “they will all know me, from the least of them to the greatest” (Jer 31:33b, 34b).<sup>482

479</sup> הַטַּאת. HALOT, 306. TWOT, 1:406–11 and TDOT, 4:309–19.
⁴⁸⁰ נִדָּה. HALOT, 673.
⁴⁸¹ Merrill, Zechariah, 328.
⁴⁸² Barker, “Zechariah,” 685.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 373–374.

생수의 근원이신 여호와 하나님을 버리고 우상숭배를 행한 죄(렘 2:13)에 대해서 스가랴는 하나님께서 스스로 그들의 죄를 씻어 주시는 샘(마코르)를 열어주시겠다라는 용서의 메시지를 선포하신다. 본문의 열리리라는 단어는 한번 열리고 마는 것이 아니라 계속 열려질 것을 의미하는 말씀으로 죄를 씻되 무한히, 계속적으로 속죄의 은혜를 부어주시겠다는 것을 의미한다. 이는 그리스도의 보혈(히 9:13-14; 요일 1:7) 과 믿는 자들이 받을 성령(요 4:14; 7:38-39), 깨끗하게 하사 거룩하게 하시는 말씀(엡 5:26)을 가리킨다. 속죄는 누구에 의해 이루어지는가? 앞부분에 울부짖는 소리와 통곡이 묘사된다.(슥 12:10-14) 하지만 우리의 울부짖음만으로는 불가능하다. 죄에서 정결케 되는 것은 오직 하나님만이 하실 수 있다. 이를 정결케 하기 위해서 하나님이 터뜨리시는 생수가 필요한 것이고 이것이 스가랴가 전하는 복음이다. 

2절) 그날에 여호와께서 말씀하셨다. 내가 이땅에 우상의 이름을 끊어 버리겠다. 우상은 다시는 기억되지 않을 것이다. 그리고 또한 내가 이땅의 거짓 선지자들과 더러운 영을 제거하겠다. 

- 13 the prophet returns to the related topics of idolatry and false prophecy, declaring that “on that day” God will forever remove all vestiges of such falsehood from the land. This prophecy reprises Zechariah’s earlier quotation from the Lord: “I will remove the sin of this land in a single day” (3:9). Although the metaphor of the cleansing fountain in 13:1 applies to the guilt staining those who killed the pierced one (12:10), the cleansing flood also washes away sin in the form of idolatry and false prophecy.
The biblical prophets gave particularly emphatic attention to the related problems of false prophecy and idolatry (Jer 23:13–14, 30; 27:8–10; Ezek 13:1–14:11), rooting their divine instruction in the foundational Pentateuchal chapter denouncing both sins (see Deut 13). To any who might question the threat of false prophecy following the traumatic Babylonian exile, Neh 6:12–14 makes it clear that false prophecy remained a problem for Israel even in the postexilic era. Furthermore, the New Testament points out that false prophecy and idolatry do not belong to the Old Testament era alone, but will also serve as signs of the end of the age (Matt 24:4–5, 11, 23–24; 2 Thess 2:2–4; Rev 13:4–15).

 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 375.

- The Hebrew verb translated “banish” (ʾakrît) does indeed mean “to remove, banish,” but the verb carries a deeper connotation obscured by the English translation.⁴⁸⁴ The same verb also means “to cut,” and functions throughout the Old Testament to express the inauguration of God’s covenant with his people. The typical idiom meaning “to establish a covenant” literally translates kārat ʾet—bĕrît (“to cut a covenant”).⁴⁸⁵ The word choice offers a not so subtle irony for Zechariah’s audience. The common English expression, “the sword cuts both ways,” touches the point of the irony. The “cut” that established the Lord’s gracious covenant with his people would also “cut off” everyone who rejected the holiness of the God who had “cut” a covenant with Israel (Lev 7:20; Num 9:13; Isa 9:14).⁴⁸⁶ Zechariah leaves no room for doubt concerning who will conduct this purge—the Lord himself will complete the task.
⁴⁸⁴ אַכְרִית. HALOT, 500–1.
⁴⁸⁵ כָּרַת אֶת־בְּרִית. TLOT, 635–37.
⁴⁸⁶ Merrill, Zechariah, 329.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 376.

무언가를 기억한다는 것은 큰 의미가 있다. 여호와께서 계속해서 안식일을 기억할 것을, 창조주를 기억할 것을 명하신다. 그런데 우리가 그분, 하나님을 기억하지 않고 다른 것을 기억하고 되뇌인다는 것은 우상을 섬기는 것이다.  

- The outcome of cutting off the names of idols is that “they will be remembered [yizzākĕrû] no more.”⁴⁸⁹ The concept of remembering represents one of the most important theological motifs in the Old Testament. The command “Remember the Sabbath day” (Exod 20:8) requires that God’s lordship over creation remain in the forefront of every heart and mind. Ecclesiastes 12:1 states a similar requirement more plainly: “remember your Creator.” The siren songs of idols beckoning God’s people to commit spiritual adultery will never be heard again. Indeed, they will not even be remembered.
⁴⁸⁹ יִזָּכְרוּ. HALOT, 269–70; TLOT, 381–88.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 377.

앞서 내적 정결을 위해서 백성들의 죄와 더러움을 씻어 주시는 분도 하나님이시고 외적 정결을 위해서 백성들 가운데 부정한 모든 것을 제거하심으로 그 공동체를 깨끗하게 하시는 분도 하나님이시다. 본문에서 우상의 이름을 끊고 기억되지 못하게 한다는 것을 우상의 존재자체를 소멸해 버리시겠다는 것이다. 

3절) 만약에 누군가 다시 예언한다면, 그를 낳은 아비와 어미가 그에게 말할 것이다. “네가 하나님의 이름으로 거짓말을 했기 때문에 네가 살지 못할 것이다.’ 그리고 그를 낳은 아비와 어미가 그가 거짓 예언할 때에 그를 찔러 죽일 것이다. 

본문의 배경은 신 13:6-9절이다. 

3절은 거짓 예언하는 이들에 대한 처절한 심판을 말한다. 공동체 에서 죄지은 자를 향해서 마지막까지 인내하며 용서를 구하고 기다리는 사람은 바로 가족일텐데 바로 그 가족, 그를 낳은 부모가 거짓 예언을 하는 자를 저주하고 나아가 그를 죽이는 행동은 매우 충격적이다. 이는 실제로 이러한 행동을 촉구한다기 보다는 이 우상을 섬기고 거짓 예언을 하는 죄에 대한 심각성을 강조하기 위한 표현으로 보인다. 

- The parents’ reaction to their child’s illegal prophecy will be twofold. First, the parents will testify against him (cf. Deut 21:18–21). The emphatic direct speech, “You must die because you have told lies in the Lord’s name,” attests to their firm resolve to obey God first.⁴⁹⁹ Further, Zechariah’s citation of the parents’ testimony for the prosecution underscores the seriousness of the charge. If the parents with all of their emotional attachments to their offspring will testify for the prosecution in a capital case, surely their testimony must be true. One would assume that family members would be the last members of society to accept the guilt of their loved one.⁵⁰⁰ If even the family acknowledges the accuracy of the evidence against their loved one, who could rebut the evidence? Additionally, testimony from the parents underscores the gravity of the charge of idolatry in the view of the society in the eschatological future.
The second parental response to false prophecy incorporates their participation in the execution itself. The involvement of the family again emphasizes both the certainty and the magnitude of the charges against the false prophet.

⁴⁹⁹ Meyers and Meyers, Zechariah 9–14, 374.
⁵⁰⁰ Sweeney, Twelve Prophets, 693.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 378.

본문의 찔림은 앞서 12:10과는 차이가 있다. 앞서 12장에서의 찔림은 메시야의 죽음을 상징하지만 본문은 죄로 인한 심판을 나타낸다. 

하나님을 온전히 사랑하는 지를 시험하신다. 

- Deuteronomy 13 views false prophecy as a test of the entire society’s devotion to the Lord, even that of the offender’s immediate family, stating, “The Lord your God is testing you to find out whether you love him with all your heart and with all your soul. It is the Lord your God you must follow, and him you must revere” (Deut 13:3–4a; cf. 18:9–22; 21:18–21). Without a doubt, “on that day” God’s people will revere the Lord their God and will value their relationship with God more than that of any other.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 379.

4절) 그날에 모든 선지자들이 그가 예언할 때에 수치를 당할 것이다. 그는 속이기 위해서 털옷을 입지 않을 것이다. 

본문의 털옷은 ‘아데렛’이라는 히브리어로 의복, 외투라는 의미를 가지고 있다. 야곱이 속이기 위해서 털옷을 입었던 것이 떠오른다. 결국 거짓 선지자들을 양의 탈을 쓴 늑대인 것이다. 거짓 선지자가 자신의 과거의 잘못된 행동을 숨기기 위해서 의복을 입지 않는 모습으로 보인다. 

털옷은 예언자의 표지이다.(왕하 1:8의 엘리야; 마 3:4의 세례요한)

- The term ʾadderet (“garment, mantle”) can also mean “splendor” or “wealth.” One encounters a non-theological usage of the term when Achan stole a valuable Babylonian mantle from Shinar (Josh 7:21, 24). For the genuine prophet, the distinctive splendor of the ʾadderet would be appropriate attire in light of the prophet’s exalted position as God’s spokesman. In the Old Testament, the word ʾadderet is best known for its association with the prophetic ministries of Elijah and Elisha. Elijah used his mantle to part the Jordan river (2 Kgs 2:8), a deed repeated by Elisha (2:14). As an additional example of the importance of the mantle, when Elijah transferred his own prophetic office to Elisha and ascended to heaven, the young prophet clothed himself with the mantle that had belonged to his elder, symbolizing the importance of the divine office (1 Kgs 19:13, 19; 2 Kgs 2:8, 13–14).⁵⁰⁶ Following in Elijah’s prophetic tradition, John the Baptist clothed himself in a mantle of camel hair (Matt 3:4), though Elijah’s mantle was not described as “hairy.”
⁵⁰⁶ Meyers and Meyers, Zechariah 9–14, 379.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 380.

5-6절) 그러나 그는 ‘나는 선지자가 아니고 나는 농부다. 내가 어려서 사람에게 팔렸다.’라고 말했다. 그리고 어떤 사람이 그에게 ‘너의 몸의 상처가 무엇인가’ 묻는다면 그는 ‘이것은 나의 친구의 집에서 받은 상처다’라고 대답할 것이다. 

그 거짓 선지자는 아모스의 대답을 인용하면서 자신이 선지자가 아니라 농부라고 대답한다. 5절 하반절을 맛소라 사본은 나는 종이 되었다, 혹은 사람이 나를 얻었다라고 기록한다. 이 내용이 이상해서 의도적인 수정들이 있었다.  결국 거짓 선지자들은 습관적으로 자신들의 위기를 극복하기 위해서 어려서부터 팔려와서 농부였다라고 거짓말을 하고 있는 것이다. 

- Zechariah 13:5 represents the first intertextual interpretation of Amos 7:14.⁵¹¹ Zechariah cited the first portion of Amos’s statement precisely, “I am not a prophet,” while offering a simplified job description for the false prophets in the second half of the verse. Amos associated himself with agrarian life, intending to underscore the validity of his prophetic message. In an ironic twist, the false prophet’s allusion to Amos 7:14 in Zech 13:5 emphasizes “the false prophet’s lack of credibility” since he cannot be trusted to speak truthfully.⁵¹²
The rather neutral sounding phrase “I am a farmer” (ʾānōkî ʾîš—ʿōbēd ʾădāmāh) also carries significant connotations.⁵¹³ The first occurrence of this expression is Gen 2:5, 15; 3:23 where ʿōbēd ʾădāmāh describes the human responsibility to till the soil. More importantly, the same idiom identifies Cain’s occupation (Gen 4:2). Since Cain ultimately murdered his brother Abel, Zechariah’s use of the same language “reinforces the portrayal of false prophets as despicable characters worthy of punishment.”⁵¹⁴
Although the general meaning of v. 5b reads clearly, the precise nuance of the Hebrew text has elicited extensive discussion over the centuries. A perusal of English translations illustrates the point. The NRSV reads, “the land has been my possession,” but the Masoretic Text is literally, “I was made a bondman” or “a man acquired me” (ʾādām hiqnanî).⁵¹⁵ Meyers and Meyers confidently maintain that “the Hebrew text of this verse is corrupt.”⁵¹⁶ The perceived awkwardness of the Hebrew text has led many scholars to suggest numerous emendations over the years. The most widely accepted emendation reads, ʾādāmāh qinyānî (“the land is my possession”).⁵¹⁷ A Targumic variant has attested the same reading as the emendation.⁵¹⁸ Nonetheless, the Masoretic reading makes sense, with claims of its awkwardness being exaggerated.⁵¹⁹ Accordingly, the false prophets assert that they have always worked as farmers, becoming indentured starting when they were young.⁵²⁰ The allusion to the earliest years of their working life attempts to preclude any possibility that they ever held a prophetic office, whether genuine or false.<sup>521

511</sup> Å. Viberg, “Amos 7:14: A Case of Subtle Irony,” TynBul 47 (1996): 108.
⁵¹² Sweeney, Twelve Prophets, 694.
⁵¹³ אָנֹכִי אִישׁ־עֹבֵד אֲדָמָה. HALOT, 773–74, 15.
⁵¹⁴ Sweeney, Twelve Prophets, 695.
NRSV New Revised Standard Version
⁵¹⁵ אָדָם הִקְנַנִי. HALOT, 1113.
⁵¹⁶ Meyers and Meyers, Zechariah 9–14, 381.
⁵¹⁷ אֲדָמָה קִנְיָנִי. Mitchell, Zechariah, 340.
⁵¹⁸ R. P. Gordon, “Targum Variant Agrees With Wellhausen!” ZAW 87 (1975): 218–19.
⁵¹⁹ Although the Septuagint ὅτι ἄνθρωπος ἔγέννησέν με ἐκ νεότητός μου apparently attempted to smooth the Masoretic reading somewhat, it does appear that the Hebrew Vorlage of the Greek translation read a causative verb as occurs in the MT.
⁵²⁰ Merrill, Zechariah, 333; McComiskey, “Zechariah,” 1221; and Unger, Zechariah, 227.
⁵²¹ McComiskey, “Zechariah,” 1220–21.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 381–382.
 

또한 6절의 상처는 당시 우상을 섬기던 거짓 선지자들은 종교적인 엑스터시 상태속에서 자해하거나 자신의 신체를 절단하는 일들이 있었다. 그래서 그들의 몸을 벗겨 보면 이를 알 수 있었다. 그런데 이 거짓 선지자는 이 상처가 자신의 친구의 집에서, 원래 본문의 의미는 자신의 사랑하는 자의 집에서 얻은 상처라고 말한다. 여기서 사랑하는 자를 자신의 우상이라고 읽으면 이해가 된다. 

- Zechariah’s expression “wounds on your body” merits scrutiny. The word “wounds” (hammakkôt) is a general term for “injuries” (1 Kgs 22:35; Isa 1:6).⁵²³ Canaanite religious rites included various expressions of self mutilation. The clearest biblical example of these practices appears in the contest between Elijah and the prophets of Baal on Mount Carmel (1 Kgs 18). At the height of the religious frenzy, the Baal worshippers “shouted louder and slashed themselves with swords and spears, as was their custom, until the blood flowed” (1 Kgs 18:28). Leviticus 19:28 and Deut 14:1 explicitly forbid any such behavior by the divine rationale, “I am the Lord.” The Mount Carmel episode suggests that the fervent self wounding hoped to impress the deity with the worshipper’s devotion and to move the god to act as requested. The pagan background to Zech 13:6 suggests that self mutilation characterized false prophets. Thus, when these wounds would become visible to their neighbors, the false prophets could hide their true identity no longer.⁵²⁴
The words “on your body” (bên yādeykā) translate literally as “between your hands,”⁵²⁵ which has also engendered significant discussion. The same expression occurs in 2 Kgs 9:24 to describe the location of the wound on Joram’s body where Jehu shot him with an arrow (NIV “between the shoulders”). The equivalent idiom appears in the Ugaritic literature to describe the center of the torso, the place where the Canaanite deity Yam received a blow.⁵²⁶
The charlatans’ feeble reply contends that the false prophets had received their wounds “at the house of my friends.” One interpretation of the dialogue claims that the attempt to give a believable alibi might suggest that the wounds resulted from a brawl.⁵²⁷ But this explanation raises the additional question about the quality of the friends the false prophets claimed. Furthermore, the Hebrew word for “friends” is mĕʾahăbāy, often translated “lovers.”⁵²⁸ The expression sometimes refers to an adulterous relationship (Jer 22:20; Ezek 16:33; Hos 2:7), but in this passage it must mean “friends” or “companions.”⁵²⁹ The word mĕʾahăbāy is used to refer to companions in idolatrous or false prophetic practices (Hos 2:7, 10; Ezek 23:5, 9),⁵³⁰ but it would be incomprehensible for individuals who are attempting to persuade others that they are not false prophets to intend such a nuance.

⁵²³ הַמַּכּוֹת. HALOT, 579.
⁵²⁴ Petersen, Zechariah 9–14, 35.
⁵²⁵ בֵּין יָדֶ֜י. HALOT, 123, 386–88.
⁵²⁶ UT, § 68.14, 16. In this text the idiom bn ydm (“between the hands”) parallels the plain meaning of the noun ktp (“shoulder”).
⁵²⁷ Baldwin, Zechariah, 197.
⁵²⁸ מְאַהֲבָי. HALOT, 18.
⁵²⁹ McComiskey, “Zechariah,” 1221; see Mason, Zechariah, 122.
⁵³⁰ Meyers and Meyers, Zechariah 9–14, 383; Baldwin, Zechariah, 197.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 382–383.