슥 14:1-8 여호와의 날이 임하면

The Coming Day of the Lord
14 Behold, ^xa day is coming for the Lord, when the spoil taken from you will be divided in your midst. ² For ^yI will gather all the nations against Jerusalem to battle, and ^zthe city shall be taken ^aand the houses plundered ^band the women raped. ^cHalf of the city shall go out into exile, but the rest of the people shall not be cut off from the city. ^3 dThen the Lord will go out and fight against those nations as when he fights on a day of battle. ^4 eOn that day his feet shall stand ^fon ^gthe Mount of Olives that lies before Jerusalem on the east, and ^gthe Mount of Olives shall be split in two from east to west by ^ha very wide valley, so that one half of the Mount shall move northward, and the other half southward. ⁵ And you shall flee to the valley of my mountains, for the valley of the mountains shall reach to Azal. And you shall flee as you fled from ⁱthe earthquake in the days of Uzziah king of Judah. Then the Lord my God will come, and all the holy ones with him.^*
6 eOn that day ^jthere shall be ^jno light, cold, or frost.^{1 7 k}And there shall be a unique² day, ^lwhich is known to the Lord, neither day nor night, but ^mat evening time there shall be light.
^8 eOn that day ⁿliving waters shall flow out from Jerusalem, half of them to ^othe eastern sea³ and half of them to ^othe western sea.^{4 p}It shall continue in summer as in winter.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 14:1–8.

1절) 여호와의 날, 심판의 날이 임할텐데 그때에 약탈자들이 너를 약탈하겠고 너는 네 앞에서 나뉘어질 것이다. 

- Baldwin perceptively comments that God’s people typically believe themselves to be undeserving of judgment, although they always did deserve it.⁶⁰⁷ Judgment from the Lord begins with the people of God (Ezek 9:6; 1 Pet 4:17). Even the unparalleled judgment on God’s own people foretold by chap. 14 is not unique to Zechariah’s teaching. Several of the most notable passages predicting a catastrophic judgment on Zion and environs include Isa 2:12; 4:1; Joel 2:1–2; and Mal 4:1–5. Verse 1 overviews the sad story of the nations plundering Jerusalem; v. 2 presents yet more detail.
⁶⁰⁷ Baldwin, Zechariah, 200.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 399–400.

2-3절) 여호와께서 예루살렘과 대적하는 모든 나라들을 모아 싸우게하실 것이다. 그 도시는 함락될 것이고 그 집들은 약탈당할 것이고 여인들은 겁탈당할 것이다. 도시의 절반은 사로잡혀갈 것이지만 그 나머지들은 그 도시로부터 끊어지지 않을 것이다. 그때에 여호와께서 나가셔서 그 나라들과 전에 전쟁의 날에 싸우셨던 것처럼 싸우실 것이다. 

- Verse 2 concludes with an unexpected ray of hope. A remnant of the people will miraculously remain in the city. The biblical concept of the “remnant” rests solidly on the covenant that the Lord had established with his people. This covenant commitment was a two-edged sword. On the one hand, the people’s disobedience led to the judgment in the first place; hence, a remnant would be sentenced to the punishment that their sin merited. On the other hand, from the beginning of the Old Testament record God promised the patriarchs and their descendants that he would never cut them off totally. Consequently, a remnant would always remain through whom the Lord would channel his promises to succeeding generations.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 401–402.

2절과 3절 사이에는 극적인 반전이 일어난다. 전치사의 용법에 따라서 반대의 의미가 되는데 이방나라를 모아서 이스라엘을 심판하시던 여호와께서 당신의 백성을 남게 하시고 그 이방 나라를 치신다. 

- The statement that “the Lord will … fight against those nations” contains a significant ambiguity that has the potential to alter the meaning of the verse dramatically. “Against those nations” translates the Hebrew baggôyim hāhēm.⁶¹⁹ The question turns on the meaning of the preposition bĕ. This preposition commonly means “in” or “among” (Zech 6:5). If this is the intended meaning of the preposition, it would mean that the Lord continues to fight with the nations against Jerusalem.
Alternatively, the preposition can also mean “against” (Exod 1:10; Jer 46:20). The latter adversative meaning of the preposition signifies that the Lord has ceased fighting against Zion and has allied with his people to fight their mutual foes. The evidence points strongly to the latter meaning of “against” in this context. For one thing, when this preposition occurs with the verb “to fight,” as it does in v. 3 and elsewhere (see Exod 1:10), it normally carries the adversative nuance “against.”⁶²⁰ Furthermore, the context also calls for the adversative meaning as v. 3 introduces the new movement in chap. 14 in which the Lord goes out to fight on Jerusalem’s behalf (see Mic 1:3).

⁶¹⁹ בַּגּוֹיִם הָהֵם.
⁶²⁰ The usage of the similar construction in 14:14 is ambiguous.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 402.

4절) 그날에 그의 발이 예루살렘 앞 동쪽 감람산에 설 것이며 감람산은 동과 서로 아주 넓은 계곳으로 갈라질 것이다. 그 산의 절반은 북쪽으로 나머지 반은 남쪽으로 이동할 것이다. 

- It is quite likely that the prophecy concerning Jesus’ second coming in Acts 1:11–12 bases its prediction on Zech 14:4. Consequently, the prophecy in Acts 1 suggests a literal fulfillment of Zech 14:4 upon Christ’s second return.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 404.

여호와께서 오셔서 감람산에 서셔서 그 산을 동서로 나누시고 이를 남과 북으로 이동시키시는 모습을 그리고 있다. 출애굽 당시 홍해와 요단강이 갈아지는 사건, 광야에 길을 내시고 높은 산이 낮아져서 평지가 되는 이미지들을 그리고 있는 것이다. 이처럼 주님이 오셔서 심판하실때 자연적인 격변을 사용하셔서 심판하실 수도 있고 이를 종말론적인 이미지로 볼 수도 있다. 중요한 것은 하나님께서는 능히 그러실 수 있는 분이시라는 것이다. 

- This tectonic shift and its avenue for salvation recalls God’s miraculous parting of the Red Sea (Exod 14–15). The dividing of the Red Sea also focuses on the dry land, the avenue God provided for the deliverance of his people. At the onset of the conquest, the Lord also caused the waters of the Jordan to be “cut off and stand up in a heap” (Josh 3:13). As a result, all Israel crossed the river on dry ground. Similarly, Isaiah spoke about God “making a way in the desert” to save his people at the end of the exile (Isa 43:19b; see 35:8–10; 43:14–21).⁶²⁸ Isa 40:3–4 offers one of the most prominent examples:
A voice of one calling:
“In the desert prepare
the way for the Lord;
make straight in the wilderness
a highway for our God.
Every valley shall be raised up,
every mountain and hill made low;
the rough ground shall become level,
the rugged places a plain.”
Zechariah’s imagery of the Lord’s arrival employs an earthquake metaphor, a figure used often in the Old Testament to convey the dramatic nature of a theophany. One of the clearest examples is in Ezek 38:19–23, which describes the judgment that the Lord will pour out on the nations when he comes to defeat all unrighteousness. These events include “a great earthquake,” all creatures “will tremble at my [God’s] presence,” “the mountains will be overturned, the cliffs will crumble and every wall will fall to the ground” (38:19, 20; cf. Exod 19:18; Judg 5:5; Ps 18:7; Joel 3:16; Mic 1:3–4; Nah 1:5; Rev 16:18–19). The symbolic nature of the verse harmonizes well with the character of biblical apocalyptic.

⁶²⁸ Sweeney, Twelve Prophets, 699.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 404–405.

5절) 그리고 너는 아셀까지 걸쳐있는 산들의 계곡으로 도망할 것이다. 너는 유다의 웃시야왕때 지진으로부터 도망했던 것처럼 도망할 것이다. 여호와 나의 하나님이 오실 때 모든 거룩한 자들이 그분과 함께 할 것이다. 

본문 5절은 스가랴서에서 가장 논란이 되는 구절이다. 본문에서 세번 반복되는 히브리어 동사’니스탐’을 도망하다로 번역할 것인지 메워진다로 번역할 것인지에 따라서 그 의미가 달라진다. 

(슥 14:5, 개정) 『그 산 골짜기는 아셀까지 이를지라 너희가 그 산 골짜기로 도망하되 유다 왕 웃시야 때에 지진을 피하여 도망하던 것 같이 하리라 나의 하나님 여호와께서 임하실 것이요 모든 거룩한 자들이 주와 함께 하리라』 

 (슥 14:5, 새번역) 『그 산 골짜기는 아셀까지 미칠 것이다. 너희는 유다 왕 웃시야 때에, 지진을 만나 도망간 것 같이, 주님의 산 골짜기로 도망할 것이다. 주 나의 하나님이 오신다. 모든 천군을 거느리시고 너희에게로 오신다.』 

(슥 14:5, 공동) 『그 바람에 고아에서 야솔까지 뻗은 힌놈 골짜기가 유다 왕 우찌야 시대에 지진으로 메워진 것처럼 메워지리라. 그 뒤에 야훼 하느님께서 당신의 백성으로 뽑으신 사람들을 모두 이끌고 오실 것이다.』 

 (슥 14:5, 현대어) 『남쪽으로 물러나던 산은 서쪽 끝으로 힌놈 골짜기를 스치고 지나감으로써 힌놈 골짜기가 막힐 것이다. 그때에 너희는 마치 유다 왕 웃시야 시대에 지진을 피하던 것처럼 도망할 것이다. 바로 이때에 너희의 하나님 여호와께서 모든 천사들을 거느리고 예루살렘으로 입성하실 것이다.』 

 (Zch 14:5, ESV) 『And you shall flee to the valley of my mountains, for the valley of the mountains shall reach to Azal. And you shall flee as you fled from the earthquake in the days of Uzziah king of Judah. Then the LORD my God will come, and all the holy ones with him.』 

 (Zch 14:5, NLT) 『You will flee through this valley, for it will reach across to Azal①. Yes, you will flee as you did from the earthquake in the days of King Uzziah of Judah. Then the Lord my God will come, and all his holy ones with him②. / ①The meaning of the Hebrew is uncertain. ②As in Greek version; Hebrew reads with you.』 

 (슥 14:5, NASB) 『And you will flee by the valley of My mountains, for the valley of the mountains will reach to Azel; yes, you will flee just as you fled before the earthquake in the days of Uzziah king of Judah. Then the LORD, my God, will come, and all the holy ones with Him!』

- The new corridor will extend from Jerusalem to Azel (ʾāṣal).⁶³⁵ The precise meaning of “Azel” is unclear, complicated by the fact that this is the only occurrence of this word in the Old Testament. One interpretation revocalizes the Hebrew word as ʾēṣel, a preposition meaning “beside.”⁶³⁶ This emendation of the Masoretic Text yields “ ‘the valley of the mountain shall reach to (each) side,’ i.e., each of the two halves of the Mount of Olives.”⁶³⁷ Apart from concerns about emending the text without external textual support, the revocalization of the text does nothing substantive to clarify the meaning of the verse.
Apparently the noun Azel represents a place name whose precise location has eluded interpreters. Thus understood, the site will be expansive enough to provide shelter for all of Zion’s inhabitants. Schaefer supports a credible identification: the modern-day Wadi Jasol, a site in the Kidron Valley.⁶³⁸ Another identification notes the place mentioned in Mic 1:11, “Beth Ezel.” The flight from Jerusalem eastward to a place of refuge evokes memories of another dramatic pilgrimage to the east.

⁶³⁵ אָצַל. HALOT, 82.
⁶³⁶ אֵצֶל. HALOT, 82.
⁶³⁷ See NRSV; Sweeney, Twelve Prophets, 699; and Meyers and Meyers, Zechariah 9–14, 426.
⁶³⁸ Schaefer, “Ending of the Book of Zechariah,” 185.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 406.

6-7절) 그 날에 빛과 추위, 서리가 없을 것이다. 여호와께서 아시는 한 특별한 날이 있을 것인데 그 날은 낮도 아니요 밤도 아니다. 저녁시간에 빛이 있을 것이다. 

그날, 심판의 날에 놀라운 사건이 임할 것이다. 빛이 없는 상태, 그러나 어둠 속에 빛이 있는 아주 기이한 일들이 일어나게 될 것이다. 

- The end of the cosmic order known since the original creation manifests both divine judgment and incomprehensible blessing. The absence of light—darkness—signifies judgment in several Old Testament passages (Ezek 32:8; Amos 5:18; Joel 2:2; Zeph 1:15; cf. Isa 5:30; 9:2; 13:10; 42:7; Jer 31:35). The obverse side of the coin exposes profound divine blessing.⁶⁶⁰ Isaiah describes how darkness on the eschatological day would provide the occasion for God’s spiritual people to illumine the world. Speaking to Zion, Isaiah wrote, “Arise, shine, for your light has come, and the glory of the Lord rises upon you.… Nations will come to your light, and kings to the brightness of your dawn” (Isa 60:1, 3). On this glorious day, “the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God” (Rom 8:21–22).
⁶⁶⁰ Unger, Zechariah, 252–53.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 409–410.

- The last chapter in the Bible makes a similar announcement: “There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light” (Rev 22:5; see 21:25).
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 410.

8절) 그날에 생수가 예루살렘에서 솟아나서 그 반은 동해로 나머지 반은 서해로 흘러갈 것이다. 이는 여름과 겨울 계속해서 흐를 것이다. 

이처럼 생수는 생명을 살리는 역동성을 상징한다. 에덴 동산에서 새 예루살렘에 이르기까지 성경의 여러곳에서 생명을 살리는 이 생수의 강은 성전을 상징한다. 

- A perpetual supply of living (or flowing) waters will also emanate from Jerusalem, reaching out both east and west, to the Dead Sea and to the Mediterranean. Such a life-giving river is a common feature in describing sanctuaries, from the garden of Eden to the new Jerusalem (Gen. 2:10; Ps. 46:4; Ezek. 47:1–12; Joel 3:18; Rev. 22:1; cf. John 4:10; Rev. 21:6).
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1768.

- Clearly, Jeremiah applied the “living water” imagery to God himself, the source of all life (see Jer 17:13).⁶⁶² Jeremiah mocked anyone who would forsake the true fount of all life and blessings for anyone or anything else. Jeremiah stated emphatically that only God can give life and protection for his people. The headwaters of the stream of living water in Zech 14:8 originate from Zion, the seat of God’s throne on earth, reiterating Jeremiah’s point that only God gives life. This God-given life encompasses both spiritual and physical dimensions, different components of life that the Old Testament does not separate. Accordingly, no one other than God deserves obedience and worship.
The life-giving water described in v. 8 will flow in equal proportions toward the east and the west continually throughout the year. The water flowing eastward will drain into the Dead Sea, while the water running westward finds its way into the Mediterranean. These two bodies of water delineated the latitudinal boundaries of the promised land (Num 34:12; Deut 11:24).⁶⁶³ Reprising the promised land theme reminded Zechariah’s audience that God will keep his covenant promises to grant the land to his people.
Once again, Zechariah employed prophecies first delivered by Ezekiel, often adding new meaning to the exilic teachings. Ezekiel was fond of the “abundant water” motif, using it to predict a verdant world of which desert dwellers could only dream (Ezek 17:5–8; 31:5–7). Most notably, Ezek 47:1–12 introduces the grand river flowing from the temple itself. Ezekiel’s eschatological river sprung up under the temple and gushed eastward in the direction the temple faced. Ezekiel stressed the volume of water, noting that it became so deep that one must swim to ford the river. The exilic prophet developed the theme of the abundant agricultural benefits this river would provide God’s people. Ezekiel sketched a picture composed of “swarms of living creatures,” “large numbers of fish … of many kinds,” and “fruit trees of all kinds” (47:9–12). Joel 3:18 also speaks of a fountain that will flow out of the Lord’s house. Genesis 2:10–14 offers the earliest example of a river flowing at God’s command to enliven his original creation, much like Zechariah’s river promises to do in the new creation.

⁶⁶² W. L. Holladay, Jeremiah 1 (Philadelphia: Fortress, 1986), 92.
⁶⁶³ McComiskey, “Zechariah,” 1234. Meyers and Meyers disagree with designating the Dead Sea as the eastern boundary of greater Israel (Zechariah 9–14, 437), but the eastern boundary they suggest, the Euphrates, lies north-northeast of the land of Israel.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 411.

여호와의 날에 대적자들이 일어나 예루살렘, 이스라엘과 싸우게 될것이고 백성의 절반이나 사로잡혀 가겠지만 결국 하나님께서는 이스라엘을 멸절시키지 않으니고 남게하신다. 또한 이방을 치시고 산위에 앉으심으로 멸망의 때에 피할 거처를 마련하신다. 그날에는 어둠이 없겠고 생수가 솟아나서 온 땅을 살릴 것이다. 

믿는 우리들에게 여호와의 날, 심판의 날은 두려움과 소망이 동시에 공존하는 때이다. 이방을 들어서 심판하실 뿐만 아니라 자연의 격변현상을 통해서 하나님의 거룩함을 드러내심과 동시에 당신의 백성들을 그 심판으로부터 보호하실 것이다.