슥 5:5-11 일곱번째 환상 : 에바(바구니)속의 여인

A Vision of a Woman in a Basket
^5 hThen the angel who talked with me came forward and said to me, ⁱ“Lift your eyes and see what this is that is going out.” ⁶ And I said, “What is it?” He said, “This is ^jthe basket³ that is going out.” And he said, “This is their iniquity⁴ in all the land.” ⁷ And behold, the leaden cover was lifted, and there was a woman sitting in the basket! ⁸ And he said, “This is Wickedness.” And he thrust her back into the basket, and thrust down ^jthe leaden weight on its opening.
⁹ Then I lifted my eyes and saw, and behold, two women coming forward! ^kThe wind was in their wings. They had wings like the wings of a stork, and they lifted up the basket between earth and heaven. ¹⁰ Then I said to the angel who talked with me, “Where are they taking the basket?” ¹¹ He said to me, “To the ^lland of Shinar, to build a house for it. And when this is prepared, they will set the basket down there on its base.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 5:5–11.

일곱번째 비전은 죄악이 제하여지는 것을 상징한다. 

Vision Seven: The Flying Ephah—Wickedness Removed. This vision symbolically describes iniquity’s being removed from the land and taken off to Shinar.
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1757.

5-6절) 천사가 나아와 눈을 들어 네게 나아오는 것을 보라고 말한다. 스가랴는 이것이 무엇인지 묻고 천사는 네게 나아오는 것이 곡식을 측량하는 에바(뒤주)라고 말하며 이것이 온땅에 가득한 죄악을 나타내는 것이라고 말한다. 6절 본문에서 말하는 죄악이라는 단어는 마소라 사본에서는 그들의 눈이라고 기록되어 있다. 

- The interpreting angel expands his explanation, adding the Hebrew phrase zōʾt ʿênām bĕkol—hāʾāreṣ (NIV “This is the iniquity of the people”).³⁹⁶ However, the Masoretic Text actually reads the Hebrew word ʿênām, which means “their eye,” a problematic word indeed for the sense of the context.³⁹⁷ Little wonder that the versions struggled with the meaning of the word, resulting in variant readings. This difficulty has engendered a variety of suggested solutions.
³⁹⁶ בְּכָל־הָאָרֶנעֵינָמזֹאת.
³⁹⁷ עֵינָם. HALOT, 817–20.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 175.

(슥 5:5-6, 새번역) 『[5] 내게 말하는 천사가 앞으로 나와서, 나에게 고개를 들고서, 가까이 오는 물체를 주의해 보라고 말하였다. [6] 그것이 무엇이냐고 내가 물으니, 그는, 가까이 오는 그것이 곡식을 넣는 ㉠뒤주라고 일러주면서, 그것은 온 땅에 가득한 죄악을 나타내는 것이라고 하였다. / ㉠히, '에바’』

에바는 건조한 곡식을 측량하는 부피의 단위로 4.5-10갤런, 15-40리터에 해당되는 단위이다. 일반적으로 에바는 하나님 백성의 죄의 분량을 상징하며 이스라엘 백성이 부정직한 방법으로 돈을 착취하고 있음을 보여준다. 이는 아모스서에 나오는 것처럼 에바를 사용하여 저울을 속이고 되와 같은 도량형을 속임으로 자신의 탐욕을 채우는 도구로 사용했기 때문이다.(암 8:5)

암 8:5, 개정) 『너희가 이르기를 월삭이 언제 지나서 우리가 곡식을 팔며 안식일이 언제 지나서 우리가 밀을 내게 할꼬 에바를 작게 하고 세겔을 크게 하여 거짓 저울로 속이며』 

 (암 8:5, 새번역) 『기껏 한다는 말이, "㉢초하루 축제가 언제 지나서, 우리가 곡식을 팔 수 있을까? 안식일이 언제 지나서, 우리가 밀을 낼 수 있을까? ㉣되는 줄이고, ㉤추는 늘이면서, 가짜 저울로 속이자. / ㉢또는 '새 달' 축제 ㉣히, '에바' ㉤히, '세겔'』

결국 천사가 보여주는 것은 뒤주에 가득 담긴 악이었다. 

7-8절) 이 뒤주에는 한 여인이 앉아있었는데 납뚜겅으로 닫혀 있었다. 덮개가 열리고 그 안에서 한 여인이 보인다. 천사는 이 여인이 악을 상징한다고 말한다. 여인을 악으로 표현한 이유에 대해서 히브리어로 악(라아)이 여성형이기 때문에 악을 의인화 했다는 견해와 악이 우상숭배를 뜻하는 것으로 행음과 연관되어 있기 때문에 여인으로 묘사했다는 견해, 그리고 구약에서는 타락한 이스라엘을 음란한 여인으로 취급했던 것처럼 악한 이스라엘을 뜻한다는 견해가 있다. 본문에서 악이라고 할때 정관사가 사용되는데 특정한 악으로, 하와가 유혹을 받아 범한 그 악과 동일한 악이다. 즉 물질에 마음을 빼앗겨 다른 사람을 속임으로 자신의 탐욕을 채우는 악을 범한 것이다. 본문의 에바의 덮개가 납으로 만들어졌다는 것은 이것이 용기안에 아주 안전하게 보관된다는 의미이다. 

- The angel elected not to identify the one who lifted the lid on the basket. Neither did Zechariah clarify the significance that the lid was made of lead.⁴⁰⁶ The only observation one can make with reasonable confidence is that such a heavy lid indicates that the contents of the basket must remain securely within the basket.⁴⁰⁷ Sin and its resulting uncleanness must be separated from God’s people.
⁴⁰⁶ Early Christian interpreters such as Gregory of Nyssa, Ambrose, and Origen identified the leaden lid with sin. See Gregory of Nyssa, De Virginitate, 18.395 (Gregorii Nysseni Opera 8/1:322); Ambrose, Epistolarum, 2.758.D (PL 16:921); and Origen, Homélies sur l’Exode, 6.4 (SC 321:180).
⁴⁰⁷ Meyers and Meyers, Zechariah 1–8, 299.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 176–177.

- The angel explained that this woman symbolizes wickedness (hārišʿāh).⁴⁰⁸ The scene is reminiscent of Rev 17:3–5, which pictures an evil woman with “Babylon the Great” written on her forehead. Students of chap. 5 have long asked why the passage personifies wickedness with a woman. The question becomes more acute today in light of heightened gender-related issues. The silence of chap. 5 has not diminished the number of solutions offered.
Jeremias suggests that Zechariah’s choice of a woman to epitomize wickedness relates to the role of the Babylonian goddess Inanna, the “Queen of Heaven.”⁴⁰⁹ This view sees the symbolism of the woman in the seventh vision as a polemic against Mesopotamian idolatry, interpreting the woman as the Babylonian deity whom God will forcibly remove from Judah and return to Shinar. Alternatively, Mason attempts to relate the woman with the unclean menstruating woman in Ezek 36:17, although Zech 5 fails to provide any literary or linguistic support for this conclusion.⁴¹⁰ Another inadequate notion maintains that ever since the fall of man and woman (Gen 3) the woman bore responsibility for the introduction of evil.⁴¹¹ This view, however, does not do justice to the high view in which the Old Testament holds women⁴¹² or of the responsibility all bear for sinning against the Lord.<sup>413

408</sup> הָרִשְׁעָה. HALOT, 1295–96.
⁴⁰⁹ Sweeney, Twelve Prophets, 620–23; ABD, 5:586–88.
⁴¹⁰ R. Mason, Haggai, Zechariah, and Malachi (Cambridge: Cambridge University Press, 1984), 58.
⁴¹¹ Petersen, Zechariah 1–8, 257–58.
⁴¹² Love contends that the subjugation of the woman by imprisoning her and forcibly returning her to the basket amounts to little more than misogyny and violence against women (The Evasive Text, 209–10). However, Love’s reader-response hermeneutic misrepresents both the significance of the seventh vision and the Old Testament’s view of women.
⁴¹³ Nor does it accord with Paul’s theology of Adam’s sin in Rom 5:14 and 1 Cor 15:22.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 177.

뒤주가 열리자 마자 뒤주 안의 여인이 탈출을 시도하고 천사는 그 여인을 뒤주안으로 몰아넣었다.

- As soon as the lid of the basket rose, the woman hiding within attempted to escape. Dramatically, the angel forced the woman back into the basket giving her no additional opportunity to escape and spread her evil about the land.⁴²⁰ The verb wayyašlēk (NIV “he pushed”) suggests that the woman struggled with the angel, even though he prevailed.⁴²¹ The woman appears so threatening in this vision that she must remain in strict confinement under the powerful guard of the Lord’s angels.
⁴²⁰ Barker, “Zechariah,” 634.
⁴²¹ וַיַּשְׁלֵךְ. HALOT, 1527–29. The verb often has forceful or violent connotations.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 179.

9-11절) 학의 날개와 같은 날개를 가진 두 여인이 뒤주를 천지사이에 들고 있다가 이를 시날땅(바벨론)으로 옮겨가서 그곳에 처소(성전)을 지어 이동시킨다. 이 두여인에 대해서 헬라와 로마를 가리킨다고도 하고 하나님의 사자라고 해석하기도 한다. 이 에바를 옮긴 땅이 바벨론의 옛 이름인 시날땅, 앗수르인은 이 땅을 수메르라고 불렀다. 이 당은 니므롯이 하나님을 대적하여 인간의 왕국, 바벨탑을 쌓았던 곳이기도하다.(창 10:10-11) 또한 이스라엘이 유배갔던 곳이며 반역의 땅의 대명사였다.(계 17:3-5) 귀신과 영들이 거하는 처소이기도 했다.(계 18:2) 결국 에바가 이곳으로 옮겨간다는 것은 악이 하나님의 백성이 거하는 곳에서 제거하여 이스라엘을 정결케하시겠다는 것을 의미한다. 즉 지금 스가랴는 이스라엘에서 악이 제거된 거룩한 하나님의 나라의 환상을 보고 있는 것이다. 

- The wind in their wings (9) could equally be translated ‘the spirit …’ (cf. 6:5). This would indicate that the cleansing was the work of God’s Spirit. The Hebrew for stork is from the same root as ‘stead-fast love’, and this may be why these particular birds feature here: the cleansing is a sign of grace.
 G. Michael Butterworth, “Zechariah,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 872.

- The two flying women took the basket to Babylon, although the Hebrew text designates the country as “Shinar,” an ancient name for Babylon (Gen 10:10). Zechariah’s use of the name Shinar evokes the memory of the tower of Babel episode that was also set in the plain of Shinar (Gen 11:1–9). The tower of Babel story epitomizes the hubris of mankind and its desire to worship itself, not the Creator of heaven and earth. Further, those who recently returned to Jerusalem had seen great evil in Babylon. Now, the former exiles saw some of the evil that they brought back with them to Judah purged from their land and returned to Babylon. The ignoble Babylon would be an appropriate place to send the basket full of wickedness because of its association with evil and its indelible identification as the place where God sent his sinful people into exile.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 180.

- The transport of the woman in the basket to Babylon, symbolically removing Israel’s sin from the land, bears striking parallels to the Azazel rite in Lev 16. Better known as the “scapegoat,” the Azazel also bore the nation’s impurities, figuratively taking them outside the camp.
From Genesis through Revelation, Babylon represented the epitome of a high-handed, rebellious people (Gen 11:1–9). The Old Testament often prophesied against Babylon. For instance, Isaiah’s oracle against her represents one of the more prominent curses against ancient Shinar (see Isa 13:1–14:23). Babylon opposed God consistently, just as she regularly opposed the Lord’s people with equal fervor. This opposition comes to its biblical and eschatological culmination in the book of Revelation, where John pronounces this curse against her: “Fallen! Fallen is Babylon the Great, which made all the nations drink the maddening wine of her adulteries” (Rev 14:8). Revelation 17:5 continues the thought: “mystery—babylon the great—the mother of prostitutes—and of the abominations of the earth.” Finally, John foretells Babylon’s ultimate doom: “Woe! Woe, O great city, O Babylon, city of power! In one hour your doom has come!” (18:10).

 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 181–182.