슥 5:1-4 여섯번째 환상 : 날아가는 두루마리(심판)

A Vision of a Flying Scroll
5 Again I lifted my eyes and saw, and behold, a flying ^ascroll! ² And he said to me, “What do you see?” I answered, “I see a flying ^ascroll. Its length is twenty cubits, and its width ten cubits.”^{1 3} Then he said to me, “This is ^bthe curse that goes out over the face of the whole land. For everyone who ^csteals shall be cleaned out according to what is on one side, and everyone who ^dswears falsely² shall be cleaned out according to what is on the other side. ⁴ I will send it out, declares the Lord of hosts, and it shall enter the house of the thief, and the house of ^ehim who swears falsely by my name. And ^fit shall remain in his house and ^gconsume it, both timber and stones.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 5:1–4.

스가랴의 예언은 초기 환상의 예언(주전 520-518)과 후기 예언(주전 480)으로 나눌 수 있다. 초기 환상은 포로 귀환한 백성이 열조를 본받지 말고 하나님께 돌아와서 성전을 재건할 것을 요청하고 이들을 격려하고 위로하는(4:8) 것이었다. 후기 예언은 원수들이 받을 심판과 화, 그리고 선민이 받을 약속에 관한 것이었다. 본 5장에서는 70년동안 바벨론에서 포로생활을 하고 돌아온 이스라엘 백성가운데 죄가 여전히 그들 가운데 있음을 보여주며, 스가랴 선지자는 백성들에게 도덕적으로 바른 삶을 촉구하고 있다. 

-The sixth vision is of a gigantic scroll, 30 feet by 15 feet (9.1 m by 4.6 m), flying in midair. Its dimensions are those of a large billboard, suggesting that the scroll is unrolled so that its fearful contents may be read. The scroll is a covenant document, written on both sides, like the tablets Moses received from the Lord in Ex. 32:15. Its task is to bring the covenant curses to bear on covenant breakers, using everyone who steals and everyone who swears falsely as representative examples (Zech. 5:3). Theft was a sin against one’s fellow man, while swearing falsely was an offense to God, since the oath was taken in the Lord’s name (v. 4). All covenant breakers will be cleaned out (v. 3) from the community by God’s covenant curse. It will enter the house of the covenant breaker and consume it (v. 4), no matter what building materials have been used.
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1757.

1-2절) 스가랴가 다시 눈을 들어 보니 날아가는 두루마리가 있었다. 이에 천사가 네가 무엇을 보느냐고 물었고 스가랴는 이에 대해서 본대로 날아가는 두루마리를 보고 있다고 말한다. 그 크기는 현존한는 일반적인 두루마리보다 40배나 컸는데 그 길이가 20규빗(9.14미터), 너비가 10규빗(4.57미터)나 되는 엄청난 크기였다. 

- Some commentators attempt to correlate the significance of these dimensions with the porch of the temple (1 Kgs 6:3), which had the same dimensions.³⁷⁵ Despite attempts to associate the measurements of the flying scroll with other prominent sites in the Old Testament, all efforts fail to demonstrate any literary or theological connection to the temple. Based on the dimensions of biblical scrolls found at Qumran, David Noel Freedman notes that the dimensions of the flying scroll exceeded the known size of extant manuscripts by 40 times. Freedman emphasizes the heavenly origin of the flying scroll, inferring that the size of the heavenly scroll implies that the heavenly temple was itself forty times larger than the earthly temple in Zion.^376
375 See Halpern, “Ritual Background,” 178–79; Mitchell, Zechariah, 168–69; among many others.
³⁷⁶ D. N. Freedman, “The Flying Scroll in Zechariah 5:1–4,” in Studies in Near Eastern Culture and History, ed. J. A. Bellamy (Ann Arbor, MI: University of Michigan Press, 1990), 42–48.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 170.

이 날아가는 두루마리의 환상은 무엇보다 선지자 스가랴의 말씀의 대리자로서의 권위를 높여주며, 이 환상이 신적인 메시지임을 강조하고 있다. 게다가 이 두루마리는 말려져 있는 형태가 아니라 펼쳐져서 날아가고 있었기에 누구나 읽을 수 있는 형태였다는 것을 강조한다. 하나님께서는 당신의 말씀을 감추실 수도 있고 이것을 드러내실 수도 있는 분이다. 본문에서는 행악자들의 죄를 드러내고 이들에게 강력한 심판을 알림을 통해서 회개를 촉구하고 있는 것이다. 

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Despite uncertainty concerning the dimensions of the scroll, the symbolism of a scroll before Zechariah clearly communicated several points. Most important of all, the presence of the scroll in the sixth vision elevated the prominence of the written message as well as authenticating the prophet Zechariah as the authoritative spokesman from God to the people. The word “scroll” evoked strong biblical connotations as a frequent vehicle for communicating the divine message, while the size of the scroll emphasized its importance. The angel revealed the content of the divine message in the final verses of the vision as Zechariah gazed at the vision in bewilderment.
Zechariah’s depiction of the scroll as “flying” also has great significance. For instance, “flying” suggests that someone had unrolled the scroll. As a result, the scroll lay open for all to read. God chose neither to conceal his message nor to disclose it only to a select few. The scroll publicly proclaims the Lord’s condemnation of the people’s sin and his call for them to repent. The ruinous exile, whose residual effects the people still endured, provided persuasive proof that the Lord treats the matter of sin among his people severely.
Smith maintains that a flying scroll indicates that the message comes from God himself, not from any mere person.³⁷⁸ He also believes that the description reflects the speed with which the Lord’s message will arrive. Further, human hands never touch a “flying scroll.” God retains sole responsibility for sending this message to his people. Like the fifth vision, vv. 1–4 diminish human agency in order to highlight the supernatural nature of what God is doing. The flying scroll may also signify God’s omniscience and omnipresence, representing “a law in effect everywhere (see ‘over all the land’).”³⁷⁹ Ultimately, however, the sight of a flying scroll of unprecedented proportions demonstrates that the scroll functions in the prophecy as a symbol of divine authority. Zechariah’s vision remains unparalleled within its biblical and ancient Near Eastern context.

³⁷⁸ R. L. Smith, Micah-Malachi, 208.
³⁷⁹ Meyers and Meyers, Zechariah 1–8, 279.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 170–171.

3-4절) 천사가 이 날아가는 두루마리의 의미를 설명한다. 이것은 온 땅위에 내리는 저주로 도둑질 하는 자와 거짓 맹세하는 자들로 그들은 기록된 성경의 말씀, 언약대로 끊어지게 될 것을 말씀하신다. 이 두루마리는 도둑의 집과 하나님의 이름으로 거짓된 맹세하는 자의 집에 들어가 그 집 모두를, 나무와 돌을 모두 불태워 버릴 것이라고 말씀하신다. 본 심판에 등장하는 두가지 죄악은 십계명을 대표한다. 십계명의 돌판은 하나님과의 관계와 이웃과의 관계를 나타내는데 거짓 맹세하는 것은 하나님과의 관계를, 도둑질하는 것은 이웃과의 관계에 있어서의 죄악으로 이 둘을 통해서 모든 계명, 율법을 어긴 것에 대한 심판이 피할 수 없이 강력하게 임할 것을 보여주고 있는 것이다. 

- The sins mentioned in the vision also clearly evoke the Decalogue. The thief breaks the eighth Commandment (Exod 20:15), while the false witness (in the name of the Lord) transgresses the third (Exod 20:7, 16). Meyers and Meyers state, “Zechariah, like Jeremiah (chap 7) and Hosea (chap 4) before him, is citing the Decalogue in his plea for legal stability and social justice.”³⁸⁴
Any suggestion that these two crimes against God’s law represent two of the most frequent sins of Zechariah’s era misses the point.³⁸⁵ The two crimes Zechariah mentioned represent all of the commandments in each of the two tables of the Ten Commandments. The first table focuses on commandments that have special reference to the Israelites’ relationship with God. The second table governs the people’s relationships with one another. Hence, the angel’s decree in vv. 3–4 pronounces judgment on the people because they had broken every commandment about faithfulness to the Lord as well as every commandment about relationships with their neighbors. Baldwin summarizes, “Every one who steals is a pithy way of saying ‘every one who wrongs his neighbour,’ and every one who swears falsely (invoking the divine name) sums up blatant disregard for God’s holiness.”³⁸⁶
Moreover, the New Testament continues and develops the foregoing observations about transgressing divine law. For instance, Jas 2:10 states, “For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it.” James’s emphasis accurately reflects the Old Testament viewpoint and does not function as a New Testament corrective to the perspective of the Old Covenant. Since all mankind broke God’s law, guilt was collective, not merely individual. Consequently, the interpreting angel in Zech 5 pronounced guilt on the whole land of Israel, not merely on selected lawbreakers.

³⁸⁴ Meyers and Meyers, Zechariah 1–8, 284–85.
³⁸⁵ Sweeney, Twelve Prophets, 617; Conrad, Zechariah, 113.
³⁸⁶ Baldwin, Zechariah, 127.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 172.

하나님의 심판을 통해서 이스라엘을 정결케 하는 이 작업은 이스라엘의 회복의 선결 조건이다. 하나님께서는 식언치 않으시는 분으로 자신의 말씀을 능히 이루시는 분이다. 

(사 55:11, 개정) 『내 입에서 나가는 말도 이와 같이 헛되이 내게로 되돌아오지 아니하고 나의 기뻐하는 뜻을 이루며 내가 보낸 일에 형통함이니라』 

 (시 147:15, 개정) 『그의 명령을 땅에 보내시니 그의 말씀이 속히 달리는도다』