슥 1:7-17 첫번째 환상 : 붉은 말을 타고 화석류 나무 사이에 선 자

A Vision of a Horseman
⁷ On the twenty-fourth day of the eleventh month, which is the month of Shebat, in the second year of Darius, the word of the Lord came to the prophet ^bZechariah, the son of ^cBerechiah, son of ^dIddo, saying, ⁸ “I saw in the night, and behold, ^qa man riding on a red horse! He was standing among the myrtle trees in the glen, and behind him were ^rred, sorrel, and white horses. ⁹ Then I said, ‘What are these, my lord?’ ^sThe angel who talked with me said to me, ‘I will show you what they are.’ ¹⁰ So ^qthe man who was standing among the myrtle trees answered, ^t‘These are they whom the Lord has sent to ^upatrol the earth.’ ¹¹ And they answered ^sthe angel of the Lord who was standing among the myrtle trees, and said, ^u‘We have patrolled the earth, and behold, all the earth ^vremains at rest.’ ¹² Then ^sthe angel of the Lord said, ^w‘O Lord of hosts, ^whow long will you ^xhave no mercy on Jerusalem and the cities of Judah, against which you have been angry these ^yseventy years?’ ¹³ And the Lord answered ^zgracious and comforting words to ^sthe angel who talked with me. ¹⁴ So ^sthe angel who talked with me said to me, ‘Cry out, Thus says the Lord of hosts: ^aI am exceedingly jealous for Jerusalem and for Zion. ^15 bAnd I am exceedingly angry with the nations that are ^cat ease; ^dfor while I was angry but a little, ^ethey furthered the disaster. ¹⁶ Therefore, thus says the Lord, ^fI have returned to Jerusalem with mercy; ^gmy house shall be built in it, declares the Lord of hosts, and ^hthe measuring line shall be stretched out over Jerusalem. ¹⁷ Cry out again, Thus says the Lord of hosts: ⁱMy cities shall again overflow with prosperity, ^jand the Lord will again comfort Zion and again ^kchoose Jerusalem.’ ”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 1:7–17.

7절) 다리오 왕 제이년 열한째 달 곧 스밧월 이십사일에 잇도의 손자 베레갸의 아들 선지자 스가랴에게 여호와의 말씀이 임하니라
본문은 스가랴의 8개의 환상중에 첫번째 환상으로 시기가 적시된다. 앞서 1절과 비교할때 3개월이 지났고, 학개 1:15절과 비교할때 성전 재건이 시작된지는 5개월이 지난 시점이다. 

- Verse 7 serves as a superscription for all eight visions (1:7–6:8). The date formula given here, “the twenty-fourth day of the eleventh month, the month of Shebat, in the second year of Darius,” represents the fullest date formula found in the book of Zechariah. The date, February 15, 519 BC, was the evening in which God disclosed all of the night visions since the verse introduces the entire section.¹⁸ This date falls three months after Zechariah’s initial oracle (1:1). Furthermore, the date has special significance since it comes five months after the work to rebuild the temple had resumed (Hag 1:15). On this basis alone, the twenty-fourth day of the month had great significance for Zechariah and his audience, a fitting time to hear a word from the Lord.
¹⁸ Merrill, Zechariah, 61, 99–100.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 94.

8절) 붉은 말을 타고 골짜기 속 화석류 나무 사이에 선 한 사람을 밤에 보는 스가랴, 밤은 고난과 슬픔을 상징하는데 새벽은 이 어두움이 물러가는 것을 의미한다. 

- If properly understood, Zechariah’s symbolism portrayed a night watchman who guards the people under his care through a distressing night and waits for any sign of dawning hope of God’s deliverance.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 95.

본문속에 한 사람, 내게 말하는 천사등 다양한 대상들이 등장한다. 이들이 같은 대상인지 다른 존재들인지는 분명하지 않다. 

- Consequently, “the angel who was talking with me” in v. 9 represents Zechariah’s angelic interpreter, not the angel of the Lord. Smith also concludes that the “man” portrays the angel of the Lord and sees the pronouns “these” and “they” in vv. 9–11 as referring to “the other angelic riders in the patrol.”
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 96.

본문에 붉은 말은 탄 한 사람은 그 뒤에 다른 말들(붉은 말, 자줏빛 말, 흰 말)을 이끌고 자신에게 주어진 역할(땅을 두루 다니며 감찰 하는 일)을 감당하고 있었다. 

9-11절) 붉은 말의 환상을 본 스가랴가 이것이 무엇인지를 하나님께 묻는다. 이에 대해서 스가랴에게 천사가 대답한다. 화석류 나무 사이에 선 자가 이들(말들)은 여호와께서 땅에 두루 다니라고 보낸 자들이라고 대답한다. 11절에서는 이들이 자신들의 정탐에 대한 결과를 보고한다. 정탐자들(말들)이 화석류 나무사이에 선 여호와의 천사에게 “우리가 땅을 두루 다녀보니 온 땅이 평안하고 조용하다”라고 대답한다. 

- God sent these angelic troops to patrol his earth, projecting his regal authority throughout the world. On their return, the angelic garrison delivered an astounding report of peace throughout the earth. Merrill notes with sensitivity to the Hebrew text that the verbal form translated by the NIV “we have gone” means “to assert dominion or sovereignty over.”⁵⁵ A couple of well-known examples should suffice to illustrate this nuance. In Ezek 28:14 the king of Tyre in his arrogance seeks to assert his authority as he “walked around.” The same verbal form describes Satan’s “walking about” the earth in Job 1:7.
⁵⁵ Merrill, Zechariah, 104. The Hb. verb, הִתְהַלֵּךְ occurs in the Hithpael, which often expresses iterative or repeated action. See HALOT, 248.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 100.

정탐 결과에 대해서 이견이 있다. 문자적으로 평안하고 조용하다라고 보기도 하지만 이후에 나오는 이스라엘의 상태는 그렇지 않다. 당시 페르시아의 패권 장악으로 평화로운 시기였다라고 말한다. 

12-13절) 여호와의 천사가 여호와께 언제까지 예루살렘과 유다 성읍을 벌하시겠습니까. 이제 벌써 70년이 지났습니다. 라고 말한다. 이에 여호와께서 선한 말씀, 위로하는 말씀으로 대답하신다. 이 말씀이 바로 이스라엘을 회복시키실 것에 대한 하나님의 약속이다. 

- The angel recounted “kind and comforting words” from the Lord—assurances that God would soon begin restoring the temple, the cities, and indeed the people themselves. The word “comfort” (niḥumîm)⁶⁸ evokes strong parallels with Isa 40:1, where a comparable verbal form of the same word found in Zech 1:13 occurs.⁶⁹ Isa 40:1 proclaims the end of the exile and the beginning of God’s restoration of his people. With as much pathos as in the Isaianic promise of deliverance, the angel declares to Zechariah that “the long night of waiting (seventy years)” was over.^70
68 נִחֻמִים. See HALOT, 688–89.
⁶⁹ In Isa 40:1 the prophet employed the Hebrew expression נַחֲמוּ נַחֲמוּ עַמִּי (“comfort, comfort my people”).
⁷⁰ R. L. Smith, Micah-Malachi, 191.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 103.
 

14-15절) 이 환상을 본 스가랴에게 이를 선포할 것을 요청한다. 그것은 바로 여호와 께서 예루살렘과 시온을 위하여 크게 질투하며, 그들의 안일함으로 인하여 진노하였다. 하나님께서는 조금 진노하셨는데 그들은 힘을 내어 고난을 더한다는 것이다. 

질투하시는 하나님 

- Zechariah’s interpreting angel declared that the Lord was utterly “jealous” for Jerusalem.⁷² While jealousy strikes many moderns as a negative emotion, jealousy comprises a fundamental part of the vocabulary of love and often describes God’s relationship to Israel. Jealousy describes the intensity of God’s love toward his people. God’s love is never passive. Rather, the Lord’s love burns like a refiner’s fire, consuming the dross and all impurities, as well as purifying the resulting precious relationship. The Lord’s jealousy portrays his protective love for Israel, as well as his desire for faithful worship from his followers. Perhaps the most important observation about God’s jealousy concerns the connection to the covenant that the term evokes. The first mention of God’s jealousy occurs when the Lord made the covenant with Israel in Exod 20:5: “You shall not bow down to them or worship them (idols); for I, the Lord your God am a jealous God.” Jealousy also occurs in Exod 34:14 and Deut 5:9, which are covenant contexts as well. Describing this special relationship between the Lord and Israel, Baldwin observes,
Because they (Israel) are His, they can belong to no one else, hence the prohibition of idolatry and the sanctions against it in the third commandment; but these are followed by the assurance of “steadfast love to thousands of those who love me and keep my commandments” (Ex. 20:6). God’s jealousy is a measure of the intensity of His love towards those with whom He has entered into covenant. So great is His love that He cannot be indifferent if they spurn Him by disobedience or sheer carelessness.⁷³
God’s jealousy burns like a fire (Deut 4:24) that not only burns against Israel for her infidelity toward the Lord (Deut 32:16, 21), but it also enflames and consumes the nations for opposing God’s beloved, Israel (Ezek 36:3–7; 38:19–23). The Lord’s jealousy also plays an important role in Isaiah (9:7; 37:32; 42:13; 59:17). Ezekiel’s teaching viewed God’s jealousy prominently, containing one quarter of all references to divine jealousy in the entire Old Testament. Ezekiel pictured the Lord’s jealousy for the faithful love of his people using the metaphor of a husband’s jealousy for his adulterous wife (16:38, 42; 23:35). Most frequently, God’s jealousy burned against his people in wrath. Nahum 1:2 presents an exception in which the Lord’s jealousy consumes his foes in defense of Israel.⁷⁴
This same jealousy moved the Lord to restore Judah, to comfort her, and to protect her. Judah groaned for seventy years as God’s fire scorched her for her sins. Now, the Lord’s jealousy on behalf of Judah compelled him to renew his blessings to her. For God, the issue focuses on faithfulness to his covenant with Israel. Nowhere in the Old Testament is this commitment portrayed in more emotive terms than Hos 2:19–20:
I will betroth you to me forever;
I will betroth you in righteousness and justice,
in love and compassion.
I will betroth you in faithfulness,
and you will acknowledge the Lord.

⁷² The Hb. verb קִנֵּא occurs with its cognate accusative, a strongly emphatic verbal construction. See the similar idiom in 8:2.
⁷³ Baldwin, Zechariah, 102. For a more extensive development of these themes, see A. Petitjean, Les oracles du Proto-Zacharie (Paris: J. Gabalda, 1969), 79–81.
⁷⁴ TWOT, 3:1145–47.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 103–104.

유다를 향해서 조금 노하시는 주님, 하나님의 노하심의 목적이 그들을 멸하기 위함이 아니라 그들을 자신의 자녀로 훈련시키고 연단시키기 위함이기 때문이다. 

- While the language of the passage could support either interpretation, it is preferable to conclude that God was only “a little angry” with Judah, meaning that he intended to discipline her as a parent would discipline a wayward child. He was not angry to the point that he sought to end his relationship with his people. The nations’ crime would then add to the intensity of their judgment. The Lord would not seek to end Judah’s identity as a political, social, and religious entity.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 106.

16-17절) 여호와께서 예루살렘으로 돌아왔은즉 내 집이 건축 될 것이다. 이 측량줄은 건물을 짓기 위해서 필수적인 것으로 구약에서 하나님께서 회복, 재건하실때 사용하시는 것이다. 

- The “measuring line” the Lord brings to stretch out over Jerusalem represents the string line builders still use today in establishing the placement of foundations and the construction of straight walls. In several Old Testament texts God symbolically stretched out a line in the process of rebuilding (Job 38:5; Jer 31:39). Thus, the imagery reinforces the message that construction in Jerusalem the Lord will begin shortly.^83
83 Meyers and Meyers, Zechariah 1–8, 123.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 107.

여호와께서 말씀하시기를 나의 성읍이 넘치도록 다시 풍성할 것이다. 또한 여호와께서 다시 시온을 위로하며 다시 예루살렘을 선택할 것이다라고 말씀하셨다. 

- Although not clear in the NIV, one encounters the Hebrew word ʿôd (often translated “again, further”) four times in v. 17.⁸⁵ Meyers and Meyers summarize the importance of the repetition saying that the term expresses Zechariah’s “understanding of continuity between the preexilic and postexilic communities, a continuity to be symbolized by the restored temple.”⁸⁶
The Lord commanded Zechariah to “proclaim further” the message of imminent restoration. This instruction linked the following promise to the former one, reiterating the message of hope and assurance. Even the pronoun “my” in the phrase “my cities” reinforces God’s personal relationship with his people. (Similar themes occur in Hos 14:5–8; Joel 3:18–21; and Amos 9:11–15.)⁸⁷
At the close of v. 17, Zechariah declares that the Lord chose Jerusalem. While the historical books make the point that God had elected Jerusalem (see 2 Chr 6:6, “I have chosen Jerusalem for my Name to be there”), no other prophet does so.<sup>88

85</sup> צו̇ר. See HALOT, 795–96.
⁸⁶ Meyers and Meyers, Zechariah 1–8, 124.
⁸⁷ Sweeney, Twelve Prophets, 580–81.
⁸⁸ Petitjean, Proto-Zacharie, 71–72.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 107.

스가랴의 첫번째 환상은 이스라엘을 향한 하나님의 은혜, 위로, 축복을 보여준다. 하나님께서는 스스로 이스라엘의 과거를 잊으시고 그들을 사랑하신다. 

- In conclusion, Zechariah’s first vision expresses God’s grace, comfort, and blessing to Israel. This vision has several theological emphases. For one, the Lord himself loves his people, forgetting the past. Additionally, the presence of the angel of the Lord supernaturally benefits Israel. Because the Lord had elected and comforted his people, Israel could assure herself of a bright future. God was no powerless deity, though. He reigned with complete sovereignty over every nation. Apart from this profound truth about the Lord, faith would represent little more than naïve, wishful thinking. The theological theme of creation stresses God’s authority and dominion over his entire world. Despite any measure of circumstances that might seem to crush the hopes of the community of faith, the Lord’s jealousy for his people demonstrates the faithful relationship God offers his people. As the psalmist instructs,
Blessed is he whose help is the God of Jacob,
whose hope is in the Lord his God,
the Maker of heaven and earth,
the sea, and everything in them—
the Lord, who remains faithful forever. (Ps 146:5–6)
Finally, for those nations who were not chosen and who had opposed God and his people, only a future of judgment awaits.<sup>89

89</sup> Charles Feinberg, Minor Prophets (Chicago: Moody, 1976), 38.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 107–108.