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성경묵상/스가랴

슥 14:16-21 여호와께 성결

2017. 3. 22. 10:41

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¹⁶Then everyone who survives of all the nations that have come against Jerusalem ^kshall go up year after year to worship ^lthe King, the Lord of hosts, and ^mto keep ⁿthe Feast of Booths. ¹⁷And if ^oany of the families of the earth do not go up to Jerusalem to worship ^lthe King, the Lord of hosts, ^pthere will be no rain on them. ¹⁸And if the family of Egypt does not go up and present themselves, then on them there shall be no rain;⁶ there shall be ^jthe plague with which the Lord afflicts the nations that do not go up ^mto keep the Feast of Booths. ¹⁹This shall be the punishment to Egypt and the punishment to all the nations that do not go up ^mto keep the Feast of Booths.
²⁰And ^qon that day there shall be inscribed on the bells of the horses, ^r“Holy to the Lord.” And the pots in the house of the Lord shall be as the bowls before the altar. ²¹And every pot in Jerusalem and Judah shall be ^rholy to the Lord of hosts, so that all who sacrifice may come and take of them and boil the meat of the sacrifice in them. And ^sthere shall no longer be ^ta trader⁷ in the house of the Lord of hosts ^qon that day.

The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 14:16–21.

16절) 예루살렘을 대적하기위해 왔던 모든 나라들 중에 살아남은 모든 자들을 매년 만군의 여호와이신 왕에게 초막절을 지키기 위해서 올라오게 될 것이다.

이스라엘의 남은자들 만이 아니라 이방의 남은 자들또한 하나님을 경배하게 될 것이다. 올라온다라는 표현은 구약에 자주 등장하는데 하나님께 예배드리기 위해서 순례의 길을 행하는 것을 말한다. 시편에도 성전에 올라가는 노래(시 120-134; 사 2:3; 미 4:2)라고 표현한다.

- It will be the Lord’s will for these nations to worship him. In its prophecies of the sovereign restoration of Israel, Zech 14 is connected to Jeremiah’s new covenant (Jer 31:31–34) and Ezekiel’s declaration that the Lord will give Israel a new heart and a new spirit (Ezek 36:22–32). Unlike Jer 31 and Ezek 36, however, Zech 14 explicitly includes Gentiles in the worship of the Lord.⁷¹⁸
⁷¹⁸ See W. Harrelson, “The Celebration of the Feast of Booths According to Zechariah XIV 16–21,” in Religions in Antiquity, ed. J. Neusner (Leiden: E. J. Brill, 1968), 94.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 421–422.

이스라엘의 절기중에 꼭 지켜야 하는 세가지의 절기는 바로 유월절, 오순절, 초막절이다.

- The annual pilgrimage to Jerusalem will be for the purpose of celebrating the Feast of Tabernacles. This feast commemorated the final harvest of crops, acknowledging the Lord’s goodness and sovereignty in providing for their physical needs (Lev 23:33–43; Deut 15:13–17). In Israel’s annual cycle of religious feasts, only three required a pilgrimage to Jerusalem: Passover, Pentecost, and Tabernacles (Deut 16:1–17).
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 422.

17-18절) 만약 이땅의 가족들중에 누구라도 예루살렘에 만군이 여호와이신 왕을 경배하러 올라가지 않는다면 그들에게 비가 내리지 않을 것이다. 애굽의 가족들이 올라가서 자신을 드리지 않으면 그들에게 비가 내리지 않을 것이고 초막절을 지키기 위해서 올라가지 않은 나라들에게 여호와께서 내리신 그 재앙이 그들에게 임할 것이다.

본문은 이스라엘과 이방, 애굽족속에게도 초막절을 지키기 않을때 비가 내리지 않고 재앙이 임할 것을 예언하고 있다.

비를 내리지 않는 다는 것은 문자적으로 곡식의 수확을 위해서 절대적으로 필요한 것으로 일차적으로 해석되고 나아가 하나님이 부으시는 은혜로 해석할 수 있다. 하나님과 맺은 언약을 순종하지 않을때 하나님께서 곡식을 자라게 하고 이를 풍성하게 하기 위해서 필요한 피를 그치실 수 있는 것처럼, 우리를 자라게하는 은혜를 그치실 수 있다는 것이다.

또한 17절은 땅에 있는 족속을 말하지만 18절에서는 애굽 족속을 특정해서 지칭하고 있다. 구약 속에서 애굽이 차지하는 비중을 생각할때, 또한 초막절 절기가 애굽을 탈출할때 지켜졌던 것을 생각할 수 있다. 또한 실제로 많은 유대인들이 당시 애굽에 거주하고 있었다. 마찬가지로 재앙도 애굽 탈출시 10가지 재앙을 기억나게 한다.

- Verse 17 consigns a drought to “any of the peoples of the earth” who failed to worship the Lord through the Feast of Tabernacles. However inclusive this phrase was, Zechariah focused on Egypt specifically. Zechariah had good reason for singling out Egypt for special mention. The Old Testament indicates that Egypt will come to Jerusalem to worship (Isa 19:18–22; Mic 7:12). Unlike the other nations that depended on rainfall for their agricultural yield, Egypt relied on irrigation water provided by the Nile (Deut 11:10–11; Jer 46:7–8). Consequently, “a threat to withhold rain would have been ridiculous.”⁷³⁵ Zechariah’s inclusion of Egypt ensured that no nation would escape divine judgment for their disobedience. A further reason for emphasis on Egypt is the connection of the Feast of Tabernacles to the exodus from Egypt (Lev 23:43). In the last days, the Egyptians will join the Jews in celebrating the release of the captives. At least one additional perspective merits comment. A significant number of Israelites from various tribes lived in Egypt from the late eighth century BC onwards.⁷³⁶ Several passages indicate that many Israelites inhabited Egypt (see Jer 24:8; 43:1–13). Extra-biblical data from sources such as Elephantine reiterate the same message. This final observation includes any Israelites who might live outside the promised land.
⁷³⁵ Mitchell, Zechariah, 355.
⁷³⁶ Meyers and Meyers, Zechariah 9–14, 475.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 424.

19절) 이는 초막절을 지키기 위해서 올라오지 않는 애굽과 모든 나라들에 대한 징벌이 될 것이다.

- The Hebrew word ḥaṭṭaʾt can be translated as “sin,” “punishment,” or “sin offering.” Accordingly, ḥaṭṭaʾt represents the evil act and the punishment that the deed merits.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 425.

20-21절) 그리고 그날에는 말 방울에도 ‘여호와께 성결’이라고 새겨질 것이다. 또한 여호와의 집 솥이 제단 앞의 그릇과 같이 될 것이다. 그리고 예루살렘과 유다의 모든 솥이 만군의 여호와께 거룩이 될것이다. 그래서 제사를 하러 오는 모든 이들이 그것을 가지고 와서 그 안에 희생의 고기를 삶을 것이다. 그날에는 만군의 여호와의 집안에 더이상 장사군(가나안 사람)이 없을 것이다.

‘여호와께 성결’, 거룩은 구약에서 하나님을 상징하는 매우 중요한 표현이다. 여호와 하나님의 유일성, 모든 피조물들과 구별되는 그분의 속성을 말하고 있는 것으로 당시 제사장들 뿐만 아니라 일상의 도구들에도 이 거룩이라는 단어를 새겨놓았다.

- In the coming kingdom epoch, the phrase “holy to the Lord” (qōdeš laYHWH) will be inscribed on various items from everyday life.⁷⁴³ In Exod 28:36 the identical phrase was written on the turban worn by the high priest as a perpetual reminder to priest and people alike of his consecration to the Lord (cf. the inscription on the vestments worn by Joshua the high priest in Zech 3:9). Recently, archaeologists in Israel have uncovered a bowl with “holy” (qdš) inscribed on it, suggesting that a practice of inscribing such a message may have existed in antiquity.⁷⁴⁴ God intended for the same measure of holiness to extend to the whole nation, however, not just the priest. In a passage meant to charter the spiritual course of the nation, Exod 19:4–6 exhorted all Israel (cf. Jer 2:2–3b),
You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself. Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation.
This holiness will extend even to the animals in the land.
Holy is the primary attribute ascribed to the Lord in the Old Testament. The fundamental linguistic idea of qōdeš is the separateness or distinctiveness of something.⁷⁴⁵ When speaking of the Lord, his holiness signifies his absolute uniqueness, separate from everything that he created and distinct from anything people may claim to be a god.
The “bells” on the horses will be attached to their bridles or harnesses. Bells also adorned the priestly vestments (Exod 28:33; 39:25–26). The sacred use of bells elsewhere indicates that even the horse with all of its negative spiritual connotations will reflect the inscription affirming its dedication as a holy object to the Lord.⁷⁴⁶

⁷⁴³ קֹדֶשׁ ליהוה. HALOT, 1076–78.
⁷⁴⁴ R. P. Gordon, “Inscribed Pots and Zechariah XIV 20–1,” VT 42 (1992): 120–22; cf. G. Barklay, “A Bowl with the Hebrew Inscription qds˚,” IEJ 40 (1990): 124–29.
⁷⁴⁵ TLOT, 1103–18.
⁷⁴⁶ Meyers and Meyers, Zechariah 9–14, 481.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 426.

본문의 솥은 일상의 도구이기도 하고 성전에서 사용되는 제기중에 가장 비천한 것을 의미한다. 그런데 이 솥으로 화목제물의 고기를 삶는다. 이를 통해서 화목과 화해를 이루는 것을 말해주는 것이다. 제단 앞의 그릇은 희생 제물의 피를 모으는 도구로 피를 통해 정결케 되는 것을 상징한다.

- “Cooking pots” (sîrôt) refers to an article with a broad spectrum of uses in the Old Testament.⁷⁵¹ Not one of the more valued temple utensils, these “pots” held the ashes remaining from a sacrifice (Exod 27:3), so they stood at the bottom of the hierarchy of temple utensils.⁷⁵² The pots also functioned as cooking vessels. Baldwin suggests that Zechariah’s pots were used to cook the meat for the fellowship offering.⁷⁵³ The mandate for the fellowship offering occurs in Lev 3; 7:11–18. This offering includes a portion given to the Lord but differs from other offerings (such as the whole burnt offering) that are wholly dedicated to the Lord. The fellowship offering served as an occasion for thanksgiving to God, a theme that harmonizes well with the spirit of the Feast of Tabernacles. Much of the fellowship offering was consumed by the worshipper and his family in the temple court. Baldwin’s conclusion may be correct, but it certainly cannot be demonstrated conclusively. Nonetheless, Zechariah’s primary theological emphasis is clear.
⁷⁵¹ סִירוֹת. HALOT, 752.
⁷⁵² Meyers and Meyers, Zechariah 9–14, 483; Schaefer, “Ending of the Book of Zechariah,” 234–35.
⁷⁵³ Baldwin, Zechariah, 207.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 427.

본문은 말방울에서 솥에 이르기까지 모든 것이 여호와의 성물이 될 것을 말한다. 이는 더이상 거룩과 세속의 차이가 존재하지 않을 것을 말해주고 있는 것이다.

- These common cauldrons will become as holy as the “sacred bowls” at the perimeter of the altar. These bowls held the blood collected from the offering that was in turn sprinkled on the altar to symbolize the purification that the blood effected. Zechariah surveyed various items in v. 20. These items ranged from bells on the horses’ harnesses to cooking pots conscripted for use in the temple. All of these items will be designated “holy to the Lord.” Thus, no longer will any distinction between secular and profane remain (see 8:3).⁷⁵⁴ Even human tendencies toward aggression and oppression will be brought under submission to the Lord’s righteousness as peace finally reigns on earth and weapons of warfare serve peaceful purposes.
⁷⁵⁴ McComiskey, “Zechariah,” 1244.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 427–428.

(슥 14:21, 개정) 『예루살렘과 유다의 모든 솥이 만군의 여호와의 성물이 될 것인즉 제사 드리는 자가 와서 이 솥을 가져다가 그것으로 고기를 삶으리라 그 날에는 만군의 여호와의 전에 가나안 사람이 다시 있지 아니하리라』

(슥 14:21, 새번역) 『예루살렘과 유다에 있는 모든 솥도 만군의 주님께 거룩하게 바친 것이 되어, 제사를 드리는 사람들이 와서, 그 솥에 제물 고기를 삶을 것이다. 그 날이 오면, 만군의 주님의 성전 안에 다시는 ㉢상인들이 없을 것이다. / ㉢히, '가나안 사람들이'』

본문 마지막에 여호와의 전에 가나안 사람이 다시 있지 않을 것이다라고 말한다. 본문의 헬라어는 ‘케나아니’로 가나안 사람을 의미하기도 하고 상인을 의미하기도 한다. 가나안 백성은 약속의 땅에 거주하면서 이스라엘을 지속적으로 괴롭히고 하나님을 거역한 백성을 의미한다. 또한 상인은 예수님께서도 하나님이 성전을 상인들이 장사하는 장소로 만들지 말것을 촉구한 것처럼 하나님을 예배하는 곳에 이러한 탐욕과 악독이 있을 수 없다라는 것을 의미한다.

- The Hebrew word for “Canaanite” (kĕnaʿănî) in v. 21 can also mean “merchant”⁷⁵⁵ (see Prov 31:24). The gentilic use of kĕnaʿănî appears frequently in the Old Testament to refer to the inhabitants of the promised land whom God commanded his people to displace (Josh 3:10).⁷⁵⁶ Interpreters differ on which nuance of kĕnaʿănî fits the context of Zech 14:21.
McComiskey argues that “merchant” cannot correspond to the discussion at the end of chap. 14.⁷⁵⁷ He sees no thematic correlation between “merchants” and the “house of the Lord.” Arguing a similar point, Merrill contends that the ancient memory of the Canaanites’ abominations powerfully illustrated the idolatry and the reprehensible lifestyle that Zechariah foretold would be terminated forever.⁷⁵⁸ Continuing the emphasis on holiness throughout the creation, this view refers to the Canaanites, not as a historical entity, but as a powerful literary symbol of illicit worship. Although Unger repeatedly argues for a “literal” interpretation of Zechariah’s prophecies, he concedes that “Canaanite” in Zech 14:21 “is best taken as a figure of a morally and spiritually unclean person.”⁷⁵⁹ McComiskey writes, “The assurance that no Canaanite will exist in God’s temple guarantees the end of every threat of impurity in the kingdom of God and further underscores the absolute rule of God over the new Jerusalem.”⁷⁶⁰
Alternatively, the meaning of kĕnaʿănî may refer to a “merchant,” a perspective adopted by the Targum, Vulgate, and numerous modern students of this passage.⁷⁶¹ This view takes Zechariah’s statement to mean that greed and avarice will no longer be a part of worship in the Lord’s temple because those offerings will finally be offered from a pure heart (Isa 35:8; Ezek 44:9). Furthermore, no one will see the work of the Lord as a money-making enterprise.⁷⁶² Thus, the “merchant” translation sees the primary message to be a continuation of the theme of holy worship in the temple.
Perhaps the wisest solution is to avoid pressing the issue for a single best answer. Zechariah’s careful selection of kĕnaʿănî allows for a double entendre in which both nuances of the term convey distinct and important theological points.⁷⁶³ The complete spiritual restoration will forever remove every vestige of sin from creation, allowing all to worship God righteously. The prophet’s paramount message is that the temple of the Lord will be fully restored and will reflect a holiness never before seen on earth.

⁷⁵⁵ כְנַעֲנִי. HALOT, 485–86.
⁷⁵⁶ D. J. Wiseman, ed., Peoples of Old Testament Times (Oxford: Clarendon, 1973), 29–52.
⁷⁵⁷ McComiskey, “Zechariah,” 1244.
⁷⁵⁸ Merrill, Zechariah, 366; also Meyers and Meyers, Zechariah 9–14, 489–92.
⁷⁵⁹ Unger, Zechariah, 270–71.
⁷⁶⁰ McComiskey, “Zechariah,” 1244.
⁷⁶¹ Baldwin, Zechariah, 207–8; Schaefer, “Ending of the Book of Zechariah,” 236. See the discussion on 11:7 where an altered combination of consonants can also yield kĕnaʿănî..
⁷⁶² Jesus drove the money changers out of the temple when they were acting as merchants (Matt 21:12–13; Mark 11:15–18; Luke 19:45–48; John 2:12–16). See P. B. Duff, “The March of the Divine Warrior and the Advent of the Greco-Roman King: Mark’s Account of Jesus’ Entry into Jerusalem,” JBL 111 (1992): 55–71; and C. Roth, “The Cleansing of the Temple and Zechariah XIV 21,” NT 4 (1960): 174–81.
⁷⁶³ Sweeney, Twelve Prophets, 706; Floyd, Minor Prophets, 556.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 428–429.

슥 14장은 하나님께서 만물을 새롭게 하시고 거룩하게 하시는 것으로 마무리 된다. 만물이 마지막때에 하나님의 심판대 앞에 설 것이다. 우리 하나님은 믿는 우리를 신실하게 다스리실 뿐만 아니라 만물, 이방인 까지도 다스리신다.

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슥 14:9-15 예루살렘의 회복과 이방의 심판

2017. 3. 21. 10:35

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⁹And ^qthe Lord will be king over all the earth. ^rOn that day the Lord will be ^sone and ^this name one.
¹⁰^uThe whole land shall be turned into a plain from ^vGeba to ^wRimmon south of Jerusalem. But ^xJerusalem shall remain aloft ^yon its site from ^zthe Gate of Benjamin to the place of the former gate, to ^athe Corner Gate, and from ^bthe Tower of Hananel to the king’s winepresses. ¹¹And it shall be inhabited, for ^cthere shall never again be a decree of utter destruction.⁵ ^dJerusalem shall dwell in security.
¹²And this shall be ^ethe plague with which the Lord will strike all the peoples that wage war against Jerusalem: their flesh will rot while they are still standing on their feet, their eyes will rot in their sockets, and their tongues will rot in their mouths.
¹³And ^fon that day a great panic from the Lord shall fall on them, so that ^geach will seize the hand of another, and the hand of the one will be raised against the hand of the other. ¹⁴Even ^hJudah will fight at Jerusalem.^* And ⁱthe wealth of all the surrounding nations shall be collected, gold, silver, and garments in great abundance. ¹⁵And ^ja plague like this plague shall fall on the horses, the mules, the camels, the donkeys, and whatever beasts may be in those camps.

The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 14:9–15.

9절) 여호와는 온땅위에 왕이 되실 것이다. 여호와께서 그날에 홀로 계실 것이고 그분의 이름은 홀로 하나이시다.(엡 4:5-6)

많은 신들이 저마다 자신이 우월하다라고 외치는 시대속에서 오직 여호와 하나님만이 한분, 하나님이시다라고 고백하는 것이 바로 그리스도인들의 마땅한 신앙고백이다. 여호와 하나님을 온 우주 만물의 왕으로, 주권자로 인정하고 어느 누구에게도 의존하거나 종속되지 않는 유일한 한분이심을 믿고 고백하는 믿음이 필요하다.

- On this coming day “there will be one Lord” (yihyeh YHWH ʾeḥād).⁶⁶⁸ This statement recalls the Shema: “Hear, O Israel: The Lord our God, the Lord is one” (šĕmaʿ yiśrāʾēl YHWH ʾĕlōhênû YHWH ʾeḥād) (Deut 6:4).⁶⁶⁹ However, Zechariah made one significant change in the emphasis of the Shema. Instead of focusing solely on the Lord’s relationship with his people Israel, Zechariah broadened this emphasis and made it universal. Every person will worship the Lord and will be able to declare, “the Lord is our God.”
Many Old Testament passages reaffirm the eternal truth about the Lord’s unique position as the only God, the Creator of heaven and earth. Moses commanded the Israelites: “Acknowledge and take to heart this day that the Lord is God in heaven above and on the earth below. There is no other” (Deut 4:39; see v. 35). Isaiah wrote: “I am the Lord, and there is no other; apart from me there is no God” (Isa 45:5a). The Lord’s name, Yahweh, expressed his uniqueness as God over all creation as well as his covenant relationship with his people. The incomparable “I am who I am” (ʾehyeh ʾăšer ʾehyeh; see Exod 3:14) will finally reign over the entire cosmos as he intended from the time of creation (Exod 3:13–17).⁶⁷⁰ In Zechariah’s day, Malachi preached his moving message with similar themes: “My name will be great among the nations, from the rising to the setting of the sun” (Mal 1:11; see Zeph 3:9). The bold assertion of the Lord’s absolute sovereignty over all creation, including all mankind, serves as the foundation for what will transpire as stated in vv. 10–11, which reveals that God will transform Jerusalem into a secure city as never before seen in Israel’s history.
Many of Jesus’ statements expand on the truth of God’s coming reign. He said that the kingdom of God was near (or coming soon; Mark 1:15) and that the righteous would live in it (Matt 13:43). Another important example occurs in the Model Prayer: “Our Father in heaven, hallowed be your name, your kingdom come, your will be done on earth as it is in heaven” (Matt 6:7–10).

⁶⁶⁸ יִהְיֶה יהוה אֶחָד.
⁶⁶⁹ שְׁמַע יִשְׂרָאֵל יהוה אֱדֶלהֶינוּ יהוה אֶחָד.
⁶⁷⁰ אֶהְיֶה אֲשֶׁר אֶהְיֶה.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 412–413.

10-11절) 온땅이 게바로부터 예루살렘의 남쪽 림몬에 이르기까지 아라바(평지)로 바뀌게 될 것이다. 그러나 예루살렘은 앞선 문의 자리에 있는 베냐민 문으로부터, 모퉁이 문 그리고 하나넬 망대로부터 왕의 포도주 짜는 곳에 이르기까지 높게 들릴 것이다. 그리고 사람이 거주하게 될 것이며 거기에 다시 파괴의 저주가 없을 것이다. 예루살렘은 안전하게 될 것이다.

예루살렘의 회복, 앞서 8절의 고백과 연결되어서 여호와께서 예루살렘을 높여 안전하게 해주실 것을 약속한다. 본문의 아라바는 광야, 평지를 상징한다.

- The Old Testament mentions more than one location named Rimmon (sometimes called En Rimmon; see Neh 11:29). The Rimmon mentioned in v. 10 lies some 30 miles southwest of Jerusalem.⁶⁷⁶ The references to Ain and Rimmon in Josh 15:32 most likely should be combined into a single name.⁶⁷⁷ Together, the references to Geba and Rimmon form a merism to include all of the territory of Judah.⁶⁷⁸
The Lord will lower the elevation of these sites so that they would become “like the Arabah” (kāʿărābāh),⁶⁷⁹ which refers to “desert regions.”⁶⁸⁰ “Arabah” also describes the lowlands comprising the Jordan valley. With this latter nuance, “Arabah” refers to a “steppe” or “plain.” The Arabah stretched from the Dead Sea to the Gulf of Aqabah. The distinguishing feature of the Arabah is its flatness. Zechariah 4:7a introduces a similar theme, “What are you, O mighty mountain? Before Zerubbabel you will become level ground.”
Analogous to the lowering of the surrounding cities, the Lord promises to elevate Jerusalem. This action conforms to Isaiah’s well known prophecy: “In the last days the mountain of the Lord’s temple will be established as chief among the mountains; it will be raised above the hills, and all nations will stream to it” (Isa 2:2; cf. Mic 4:1–5)

⁶⁷⁶ ABD, 5:773–74.
⁶⁷⁷ See M. H. Woudstra, The Book of Joshua, NICOT (Grand Rapids: Eerdmans, 1981), 246; and R. G. Boling and G. E. Wright, Joshua, AB (Garden City, NY: Doubleday, 1982), 384.
⁶⁷⁸ Sweeney, Twelve Prophets, 702.
⁶⁷⁹ כָּעֲרָבָה. HALOT, 880.
⁶⁸⁰ ABD, 1:321–324.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 414.

Jerusalem at the Time of Zechariah
c. 520 b.c.
Zechariah prophesied to the people of Jerusalem after they returned from Babylon in 538 b.c. and before they rebuilt the temple in 515. The city of Jerusalem lay in ruins, the walls and the temple having been destroyed by the Babylonians in 586 b.c. Within a year after returning from Babylon, the people had laid the foundation for the new temple, but by Zechariah’s time they had still not completed it. Zechariah, together with Haggai, encouraged the people to complete the temple.

Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1769.

11절은 에루살렘에 거주하는 이들에게 다시 저주가 없을 것이고 안전하게 거주할 것을 약속하고 있다.

- The statement assures the inhabitants of Zion that in the coming Day of the Lord their city will finally enjoy the security it has always craved. The word translated “destroyed” is ḥērem.⁶⁸⁹ The word is often rendered “ban” or “curse” and often refers to “the extermination that will happen to a people subjected to a ḥērem.”⁶⁹⁰ For instance, when preparing for the siege of Jericho, Joshua cautioned the people that “the city and all that is in it are to be devoted [ḥērem; ‘under the ban’] to the Lord” (Josh 6:17; see v. 18). Also, in Mal 4:6 the word describes the curse placed on a city that was captured. McComiskey summarizes Zechariah’s contribution: “The ḥērem … that led to Israel’s demise (Isa. 43:28) cannot ever hang over the heavenly community because the curse will be no more, thus guaranteeing the city’s security.”⁶⁹¹ The apostle John revisited this theme: “No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will serve him” (Rev 22:3).
⁶⁸⁹ חֵרֶם. HALOT, 354.
⁶⁹⁰ Meyers and Meyers, Zechariah 9–14, 448.
⁶⁹¹ McComiskey, “Zechariah,” 1238.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 416.

12-13절) 여호와께서 예루살렘에 대적하여 싸우는 모든 백성들을 칠 재앙은 이것이다. 그들이 서있을때 그들의 살이 썩을 것이다. 그들의 눈동자가 구멍안에서 썩을 것이고 그들의 입안에서 그들의 혀가 썩을 것이다. 그리고 그날에는 여호와로부터 온 엄청난 공포가 그들을 덮을 것이다. 그래서 그들은 서로의 손을 잡을 것이고 한 사람은 손을 들어 다른 사람의 손을 칠 것이다.

앞서 예루살렘을 회복시키시는 것과는 반대로 예루살렘을 대적하는 자들에 대해서 하나님의 심판이 임하고 있다.

- Verse 13 restates the fundamental point of this passage; every affliction suffered by Jerusalem’s enemies comes directly from the Lord himself. The Lord’s judgment will prove to be so unbearable that panic will yield to fratricide among the troops who had once opposed Jerusalem and God. Similarly, the surprise assault by Gideon’s army led the panicked Midianites “to turn on each other with their swords” (Judg 7:22; cf. 1 Sam 14:15–20). These attacks will aim to hasten the inevitable demise these armies will face against an insurmountable Foe. Zechariah 11:9 has already described similar circumstances that proved too overwhelming for those experiencing divine judgment (see 12:4). Haggai, Zechariah’s contemporary, concluded his prophecy with a warning that sounds familiar: “I will overturn royal thrones and shatter the power of the foreign kingdoms. I will overthrow chariots and their drivers; horses and their riders will fall, each by the sword of his brother” (Hag 2:22).
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 418.

재앙과 역병에 의한 하나님의 심판의 이유는 첫째 저주받아 마땅한 자들을 벌하시기 위해서, 둘째 이스라엘을 포함하여 회개하지 않는 자들로 하여금 여호와가 하나님임을 알게 하기 위해서이고 세번째로 부정함과 우상을 제거하기 위해서이다.

- Schaefer outlines three common motives for the Lord’s judgment of people by calamities and plagues.⁷⁰² First, God used calamity “to destroy the people who deserve the curse.” Deuteronomy 28 illustrates this motive, with even God’s covenant people susceptible to pestilence. Second, the Lord used calamities and pestilence to compel unrepentant peoples, including Israel, to acknowledge him as God (Lev 26:23–28; 1 Kgs 8:35–38; 14:6–11). Third, the Lord chose to employ calamities to remove both impurity and idolatry (2 Chr 21:10–19). The first and third motives seem to come into play here.
⁷⁰² Schaefer, “Ending of the Book of Zechariah,” 217–18.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 419.

14-15절) 유대도 예루살렘에서 싸우게 될 것이다. 주위 모든 나라들의 부, 금과 은과 의복들을 엄청난 양으로 모으게 될 것이다. 그리고 이 역병과 같은 역병이 말과 노새, 낙타와 나귀 그리고 이 진 안에 있는 모든 동물들에게 임할 것이다.

앞서 이스라엘이 주위의 나라들에게 노략을 당했다면 이제 그날에는 이것이 역전되어 이스라엘이 주변 나라들의 것을 노략할 것을 말해주고 있다.

- Verse 14 represents the cosmic reversal of 14:1–2 where the nations plundered Jerusalem of everything of value. Finally, Zion will plunder the nations who had treated her so spitefully. The plunder will include vast quantities of “gold and silver and clothing.” Meyers and Meyers summarize this relationship well, as they picture “the despoiled city now becoming the repository of tribute from all the nations that had perpetrated the sack of Jerusalem.”⁷⁰³ This ironic twist will give great hope to God’s suffering people.
⁷⁰³ Meyers and Meyers, Zechariah 9–14, 458.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 419.

- “The wealth of all the surrounding nations” echoes the similar motif in Hag 2:7–8. In Hag 2:7, “the desired of all nations” most likely refers to the precious silver and gold (see v. 8) that the Lord will receive as spoils from his holy war against the insolent nations.⁷¹⁰ The Lord’s might as a warrior will see no parallel in history, as Joel 3:16 illustrates:
The Lord will roar from Zion
and thunder from Jerusalem;
the earth and the sky will tremble.
But the Lord will be a refuge for his people,
a stronghold for the people of Israel.
As Hag 2:7 indicates, the collection of the world’s wealth represents an important postexilic theological contribution.⁷¹¹ Zech 14:14 develops this perspective by stating that “the wealth of all the nations will be collected (wĕʾussap).”⁷¹² In addition to the most basic meaning of “gather,” wĕʾussap anticipates the introduction of the Feast of Tabernacles (or Succoth) in 14:19. The Feast of Tabernacles was the harvest festival for agricultural ingathering.⁷¹³

⁷¹⁰ See R. A. Taylor, “Haggai,” in Taylor and Clendenen, Haggai, Malachi, 165.
⁷¹¹ McComiskey, “Zechariah,” 1240.
⁷¹² וְאֻסַּפ. HALOT, 74–75; see Schaefer, “Ending of the Book of Zechariah,” 221–22.
⁷¹³ Sweeney, Twelve Prophets, 704–5.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 419–420.

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슥 14:1-8 여호와의 날이 임하면

2017. 3. 20. 11:37

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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. ²For ^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. ⁵And 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^kAnd 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 ^pIt 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.

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슥 13:7-9 칼아 깨어서 내 목자를 치라

2017. 3. 17. 09:47

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The Shepherd Struck
⁷ “Awake, O sword, against ^qmy shepherd,
against the man who stands next to me,”
declares the Lord of hosts.
^r“Strike the shepherd, and the sheep will be scattered;
I will turn my hand against the little ones.
⁸ In the whole land, declares the Lord,
two thirds shall be cut off and perish,
^sand one third shall be left alive.
⁹ And ^tI will put this third into the fire,
and refine them as one refines silver,
and test them as gold is tested.
^uThey will call upon my name,
and ^vI will answer them.
^wI will say, ‘They are my people’;
and they will say, ‘The Lord is my God.’ ”

The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 13:7–9.

7절) 칼아 깨어서 나의 목자를 치고 나의 곁에 서 있는 그를 치라. 만군의 여호와께서 말씀하셨다. 그 목자를 치라. 그러면 양들이 흩어질 것이다. 그러면 나는 어린 양들을 대적하여 나의 손을 돌릴 것이다.

본문의 내 목자가 누구를 의미하는지?? 일반적으로 그리스도를 상징한다고 여겨진다. 신약에서도 예수님께서 본문을 인용하시면서 자신이 십자가에 죽임을 당할때 양떼가 흩어질 것을 말씀하신다.

본문은 슥 11:1-17에서 언급된 무가치한 목자와 대조된다. 본문의 치라는 명령은 남성형 명령형으로 그 침의 주체가 칼 자체가 아니라 여호와 하나님의 주권적인 사역임을 알려준다. 선한 목자의 수난은 인간 구원을 위한 하나님의 주권적인 섭리인 것이다.

- Interpreters do not always agree on the theological significance of the shepherd’s close association with the Lord.⁵⁴⁵ Many suggest that the phrase means that the shepherd is the Lord’s equal.⁵⁴⁶ The word “peer” communicates the idea of closeness well in modern parlance. This understanding also elevates the importance of the question of the identity of the shepherd. The theme of God’s shepherd who enjoys close association with the Lord grows out of the biblical message that the individual so chosen by God was the Lord’s “son” (2 Sam 7:14; Pss 2:7; 89:26–27).⁵⁴⁷
Several factors also indicate that the shepherd in v. 7 is none other than the pierced one in 12:10. One of the more important points is the uniquely close association between God and the shepherd. Further, both figures in 12:10 and 13:7 serve God faithfully, and the death of both evokes mourning. The New Testament’s appropriation of 13:7 also seems to ratify this identification. In Matt 26:31 and Mark 14:27 Jesus quoted Zech 13:7, clearly equating himself with the “shepherd” in Zechariah. Jesus employed Zech 13:7 to predict and to explain the scattering of his disciples when his crucifixion was drawing near.
Consequently, Barker takes “close to me” as a reference to Christ, citing John 10:30, “I and the Father are one,” along with John 14:9, “Anyone who has seen me has seen the Father.”⁵⁴⁸ In the broader context of chaps. 12–13, this unity presents forgiveness and restoration as its aim. McComiskey states, “This discourse contains strong implications that the relationship between the Lord and the shepherd is one of cooperative redemption, for the restoration of God’s people does not occur apart from the intervention of one who suffers the shedding of blood.”⁵⁴⁹ Unger calls this prophecy “an unmistakable Old Testament reference to the deity of the Coming One, the Lord’s Shepherd.”⁵⁵⁰

⁵⁴⁵ Mason’s contention that Zechariah’s use of עֲמִיתִי is “ironic” does not make sense in light of the positive presentation of the shepherd in chap. 13, including the shepherd’s close relationship to the Lord (Zechariah, 111).
⁵⁴⁶ Baldwin, Zechariah, 198.
⁵⁴⁷ Sweeney, Twelve Prophets, 696.
⁵⁴⁸ Barker, “Zechariah,” 686.
⁵⁴⁹ McComiskey, “Zechariah,” 1223.
⁵⁵⁰ Unger, Zechariah, 231.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 386–387.

- God commands the sword to “strike the shepherd.” The shepherd in 13:7 should be identified with the pierced one in 12:10 as well as with the Isaianic servant.⁵⁵² Ultimately, Jesus Christ interpreted the “shepherd” in 13:7 to refer to himself (Matt 26:31). Consequently, it is difficult to view Zechariah’s prophecy otherwise. The fact that Jesus was killed by crucifixion, not the sword, presents no difficulty in light of the metaphorical use of “sword.”
Zechariah states, “Strike the shepherd and the sheep will be scattered.”⁵⁵³ Surprisingly, the attention turns away from the anticipated comment concerning the result of the sword’s attack on the shepherd. Instead, Zechariah focused on the outcome for the sheep. This sheep metaphor found commonly in the book draws from the extended sheep and shepherd metaphor in Ezek 34, although the exilic prophet certainly drew from earlier theological uses of this metaphor also. The motif of a divinely ordained scattering goes back as far as the sobering catalog of covenant curses for disobedience to the Lord in Deut 28. Verse 26 warns, “Then the Lord will scatter you among the nations, from one end of the earth to the other.”
The work of the sword will result in the scattering of the sheep (Jer 49:20; 50:45). Just as the nation found itself without effective leadership during the exile, so will the people find themselves in like circumstances in the coming day of judgment. Israel will face scattering because of her rejection of the Lord’s shepherd. However, Israel’s refinement promised in vv. 8–9 places the ultimate fulfillment of the prophecy in a distant eschatological epoch.

⁵⁵² McComiskey, “Zechariah,” 1223.
⁵⁵³ In Zech 13:7 the imperative “strike” (הַךְ. HALOT, 697–98) is a masculine verb, although the word “sword” is feminine (the imperative “awake” is feminine). Perhaps this shift of gender occurs because the Lord wields the sword (Barker, “Zechariah,” 686). But the change may reflect no more than Biblical Hebrew’s inconsistency in maintaining gender agreement (GKC § 144 a).
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 387–388.

본문에서 작은자들위에 내 손을 드리운다는 표현은 긍정적으로도, 부정적으로도 해석가능하다. 이 심판의 과정속에서 하나님께서 당신의 손으로 작은자들을 보호하실 것으로도, 또한 필수불가결하게 이 작은자들을 향해서도 하나님의 심판의 손이 임할 것으로도 해석 가능하다.

- Verse 7 concludes with an enigmatic phrase: “I will turn my hand against the little ones.” The words “to turn the hand to/against” (šûb yād ʿal) may have either positive (Isa 1:25) or negative import (Ezek 38:12).⁵⁵⁴ Some understand this phrase as a positive assertion of the Lord’s resolve to protect the defenseless in society.⁵⁵⁵ McComiskey defends this position, arguing that if the Lord decimated the young in the flock, that is, the next generation, then God’s people would have no future whatever, so it cannot mean that—rather, God will protect the young.⁵⁵⁶ But this positive interpretation does not fit within a passage that otherwise expresses forceful judgment from the Lord.
Even if one understands God’s turning his hand “against the little ones” as an expression of hostile intent, the phrase does not necessarily suggest that the Lord will annihilate the young. If the preposition ʿal functions adversatively here (meaning “against”),⁵⁵⁷ this prophecy is negative, the declaration of unfortunate, but necessary, suffering that lies in the future.⁵⁵⁸ But this suffering will refine the people like precious metals (v. 9).

⁵⁵⁴ שׁוּב יָד עַל. Cf. McComiskey, 1223–24.
⁵⁵⁵ P. Lamarche, Zacharie IX–XIV (Paris: Librairie Lecoffre, 1961), 92.
⁵⁵⁶ McComiskey, “Zechariah,” 1224.
⁵⁵⁷ GKC, § 119 dd. Mitchell, Zechariah, 317.
⁵⁵⁸ Sweeney, Twelve Prophets, 696.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 388.

8-9절) 온땅의 2/3는 끊어지고 멸망할 것이고 나머지 1/3은 생존하여 남겨질 것이다. 내가 이 남겨진 1/3을 불속에 던져 넣어 그들로 은을 정제하듯이 정제(연단)할 것이고 금을 시험하듯이 시함할 것이다. 그들은 나의 이름을 부를 것이고 나는 그들에게 대답할 것이다. 내가 “그들은 나의 백성이다’라고 말할 것이고 그들은 ‘여호와가 나의 하나님이시다’라고 말할 것이다.

말 3:2-3

본문에서 연단(refine)과 시험(test)이라는 단어가 매우 중요하게 사용되고 있다.

- Zechariah employed two verbs to develop the metallurgy metaphor to convey the process of spiritual cleansing the nation would undergo. The first verb is “refine” (ûṣĕraptîm), which frequently describes the process of melting precious metals in order to purify the metal by precipitating any impurities (Ezek 22:17–22).⁵⁸⁰ Several other prophetic texts express comparable messages (Isa 1:21–26; 48:10; Jer 6:27–30; 9:6). The promised heat from the Lord’s refining fire anticipates the ultimate sorrows and victories surveyed in Zech 14.
The second verb is “test” (ûbĕḥantîm), which has even broader application in the Old Testament.⁵⁸¹ Job 23:10 shows the verb in an illustrative context: “But he knows the way that I take; when he has tested me, I will come forth as gold.” God will put the people to the test, not to punish, but to judge and to effect their purity, that is, their ability to serve in God’s kingdom.⁵⁸² Thus, the Lord’s purpose in putting his people through times of suffering has a positive objective for the nation and especially for the kingdom.

⁵⁸⁰ וּצְרַפְתִּים. HALOT, 1057.
⁵⁸¹ וּבְחַנְתִּים. HALOT, 119.
⁵⁸² Meyers and Meyers, Zechariah 9–14, 395.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 392.

하나님과 당신의 백성 사이의 관계를 나타내는데 아주 중요한 단어가 바로 하나님을 부르고, 하나님께서 그 부름에 응답하시는 것이다. 우리는 하나님을 부르고 있는가? 하나님께서 우리의 부름에 응답하시는가? 그 하나님의 응답을 우리는 듣고 있는가?

- The statement that “they will call on my name and I will answer them” characterizes the new relationship between God and his people. The verb “call” (yiqrāʾ) often signifies calling on God in prayer and dependence.⁵⁸⁵ One of the first biblical occurrences of the word is in Gen 4:26b: “At that time men began to call on the name of the Lord.” This term also appears in Joel 2:23: “And everyone who calls on the name of the Lord will be saved; for on Mount Zion and in Jerusalem there will be deliverance, as the Lord has said, among the survivors whom the Lord calls.”
God’s promise to “answer” (ʾeʿĕneh) employs an important Old Testament verb that often carries great theological weight (see 1 Kgs 18:24–26, 36–37).⁵⁸⁶ When God is subject of the verb ʿānāh, it signifies that the Lord listens attentively to the needs of his people. Isaiah 30:19 portrays the idea well: “O people of Zion, who live in Jerusalem, you will weep no more. How gracious he will be when you cry for help! As soon as he hears, he will answer you” (cf. Zech 10:6). The final four lines of v. 9 reveal a chiastic interplay: “they” and “I” followed by “I” and “they.” Apart from the literary observation, the interchange between the references to God and his people stress the contributions both parties must make to a relationship.⁵⁸⁷

⁵⁸⁵ יִקְרָא. HALOT, 1128–30.
⁵⁸⁶ אֶעֱנֶה. HALOT, 851–52.
⁵⁸⁷ Baldwin, Zechariah, 198.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 392–393.

The affirmation draws from Exod 6:7: “I will take you as my own people, and I will be your God. Then you will know that I am the Lord your God, who brought you out from under the yoke of the Egyptians.” The same language is used several times elsewhere (see Lev 26:12; Jer 7:23; 31:33; Ezek 36:28; Hos 2:23; Zech 3:8).
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 393.

우리는 예수 그리스도를 우리의 개인의 구세주로 인정하는 순간 그 하나님의 종말에 동참하는 남은자들로 부르심을 받았다. 마지막 날에 선한 목자가 고난당하고, 남겨진 자들이 불의 연단의 과정을 통과함으로 그 시험을 통과하게 될 것이다. 그리고 그 과정을 통해서 정금과 같이 깨끗하게 되어 여호와가 나의 하나님이다라고 고백하게 될 것이다. 이땅의 삶을 통해서 도전받는 여러가지 시험을 우리는 어떤 자세와 마음을 가지고 통과하고 있는가?

이 구원의 과정에서 하나님께서 주도적으로 일하신다. 우상과 거짓 선지자들을 끊어 버리시고 모든 이들의 죄와 더러움을 씻는 샘을 부어주시고, 목자를 치시는 연단을 통해서 시련의 과정을 통과한 당신의 백성들의 부름에 응답하신다. 목자 없는 양과 같이 고생하며 유리하는 당신의 자녀들을 향해 주님께서 “적은 무리여 무서워 말라”(눅 12:32)라고 말씀하신다.

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2017. 3. 15. 11:09

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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. ³And 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, ⁵but he will say, ^p‘I am no prophet, I am a worker of the soil, for a man sold me in my youth.’¹ ⁶And 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).⁴⁸²

⁴⁷⁹ 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.⁵²¹

⁵¹¹ 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.

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슥12:10-14 은혜와 자비를 구하는 심령

2017. 3. 14. 11:00

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¹⁰“And ^zI will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and ^zpleas for mercy, so that, ^awhen they look on me, on him whom they have pierced, ^bthey shall mourn for him, ^cas one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn. ¹¹^oOn that day ^dthe mourning in Jerusalem will be as great ^eas the mourning for Hadad-rimmon in the plain of Megiddo. ¹²The land shall mourn, ^feach family¹ by itself: the family of the house of David by itself, and their wives by themselves; the family of the house of ^gNathan by itself, and their wives by themselves; ¹³the family of the house of Levi by itself, and their wives by themselves; the family of ^hthe Shimeites by itself, and their wives by themselves; ¹⁴and all the families that are left, each by itself, and their wives by themselves.

The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 12:10–14.

10절) 내가(여호와께서) 다윗의 집과 예루살렘에 거주하는 거주민들에게 은혜와 자비를 간구하는 심령을 부어줄 것이다. 그래서 그들이 찌른 분, 나를 바라볼 때 그들은 그분을 위하여 애통할 것인데 마치 독자를 위하여 애통하는 것같고 그분을 위해서 마치 장자를 위해서 통곡하는 것 같을 것이다.

부어주다라는 단어 ‘샤팍’는 종말론적으로 하나님의 은혜의 선포를 묘사한다.

- Furthermore, the term wĕšāpaktî can describe the manifestation of God’s grace in the eschatological era. In a notable example, the Lord will pour out his Spirit on all mankind (Ezek 39:29; see Acts 2:16–21). In another passage, Joel 2:28–29 declares,
And afterward, I will pour out my Spirit on all people.
Your sons and daughters will prophesy,
your old men will dream dreams,
your young men will see visions.
Even on my servants, both men and women,
I will pour out my Spirit in those days.

George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 362–363.

본문에서 심령으로 사용되는 단어는 ‘루아흐’라는 단어인데 일반적으로 구약에서는 성령, 하나님의 영을 상징한다. 본문은 조금 다른 의미로 사용되는 것을 볼 수 있다.

- The word for “spirit” (rûaḥ) has evoked extensive discussions in v. 10, Zech 13:2, and throughout the Old Testament.⁴²⁸ The diversity of translations that rûaḥ may suggest has encouraged different interpretations of the “spirit.” Some understand rûaḥ as a reference to the Spirit of God, that is, the Holy Spirit, the third Person of the Trinity. For example, Barker contends that this Trinitarian view is “in keeping with what appear to be parallel passages (Isa 32:15; 44:3; 59:20–21; Jer 31:31, 33; Ezek 36:26–27; 39:29; Joel 2:28–29). Because of the convicting work of God’s Spirit, Israel will turn to the Messiah with mourning.”⁴²⁹ Barker is not wrong in affirming that rûaḥ can refer to God in the Old Testament, but his interpretation of v. 10 is far from certain.
McComiskey does not even acknowledge the possibility of a Trinitarian understanding of rûaḥ.⁴³⁰ McComiskey revisits the occurrences of rûaḥ in previous passages in Zechariah. In the three texts where rûaḥ occurs, the word “spirit” has a pronominal suffix that refers the noun back to God himself. Zechariah 4:6 and 6:8 refer to “my Spirit,” where the Lord does the speaking. Zechariah 7:12 contains “his Spirit,” but again the clear antecedent to the pronoun is God. But no markers exist in 12:10 to indicate that the “spirit” Zechariah introduced refers to the Lord.
The “spirit” in v. 10 portrays the new heart God’s people possess. When “spirit” occurs in a “spirit of” construction, the expression speaks of an emotional disposition, such as a “spirit of jealousy” (Num 5:14) and a “spirit of justice” (Isa 28:6).⁴³¹ Ezekiel 36:26 exemplifies this use of the word rûaḥ: “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.” Like that miraculous metamorphosis in Ezek 36, God’s work of grace in his people will transform their hardened sinful hearts into hearts characterized by grace, faith, and repentance. This change does not rest on human resolve or effort. Instead, the heart of “grace and supplication” represents the outcome of God’s gracious gift to them.

⁴²⁸ דוּחַ. HALOT, 1197–1201. TWOT, 3:1202–20; TDOT, 13:361–402.
⁴²⁹ Barker, “Zechariah,” 683; see Unger, Zechariah, 215–16.
⁴³⁰ McComiskey, Zechariah, 1214; see Merrill, Zechariah, 318–19.
⁴³¹ Meyers and Meyers, Zechariah 9–14, 335.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 363–364.

은혜(은총-Grace-hen)와 간구(supplication-타하눈)하는 심령을 부어주시는 하나님, 은혜가 받을 자격이 없는 자에게 주어지는 하나님의 호의라면 간구는 바로 그 하나님의 은혜를 구하는 행위라고 할 수 있다.

- “Grace and supplication” describe the spirit that the Lord will bestow on the otherwise recalcitrant nation.⁴³² “Grace” (ḥēn) represents the mercy that God granted to an undeserving people.⁴³³ Some commentators wrongly translate the word as “compassion” or “pity,” missing the theological point of the passage.⁴³⁴ Grace represents God’s favor granted to those who deserved anything but divine blessing. This grace led the people to repent for the sin of piercing the one whom God had sent to deliver them. Grace also moved the nation to seek forgiveness. In turn, the forgiveness that only the Lord could extend resulted in a restored relationship between God and his people.⁴³⁵ The theological message parallels that in Rom 2:4b: “God’s kindness leads you toward repentance.”
Coupled with “grace,” Judah will also receive “supplication” (taḥănûnîm).⁴³⁶ HALOT defines the term as “pleading,” a word which has far greater emotive connotations than does “supplication.” The word taḥănûnîm communicates pleading for grace from the Lord. A clear parallel appears in Ps 143:1: “O Lord, hear my prayer, listen to my cry for mercy [taḥănûnay]; in your faithfulness and righteousness come to my relief.”⁴³⁷ Grace signifies the blessing that comes from the Lord alone; no one other than he can give the gift of grace. Supplication, or pleading for grace, represents the human side of the equation. Miraculously, the people of Judah would soon long for her relationship with their God to be restored.

⁴³² The construct relationship, “spirit of grace and supplication,” expresses an attributive idea (see GKC § 128 p)—it describes the nature of the spirit/heart that Judah will receive from God.
⁴³³ חֵן. HALOT, 332; TDOT, 5:22–36.
⁴³⁴ Hanson, Dawn of Apocalyptic, 356.
⁴³⁵ Merrill, Zechariah, 319.
⁴³⁶ תַּחֲנוּנִים. HALOT, 1718–19.
HALOT The Hebrew and Aramaic Lexicon of the Old Testament, ed. L. Koehler and W. Baumgartner, trans. M. E. J. Richardson
⁴³⁷ תַּחֲנוּנַי.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 364–365.

이러한 놀라운 유다의 재기, 부흥은 본 스가랴서뿐만 아니라 구약의 여러 곳에 등장한다. 겔 37장의 마른 뼈 환상이 대표적이다.

- This miraculous revitalization of Judah does not emerge in the book of Zechariah only. It is also the theme of Ezek 37, comprising the revitalization of the valley of dry and disheveled bones (37:1–14) as well as the prophecy regarding the pieces of wood that symbolized the eschatological establishment of Judah’s new kingdom (37:15–28). In this future era “the nations will know that I the Lord make Israel holy, when my sanctuary is among them forever” (Ezek 37:28). Isaiah’s prophecy regarding the coming Branch (Isa 11:1–16) and Micah’s mountain of the Lord oracle (Mic 4:1–8) both foretell a similar message of God’s people gathered and restored so that they may “walk in the name of the Lord our God for ever and ever” (Mic 4:5b).
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 365.

본문에서 그들이 찌른 그분이 누구를 지칭하느냐에 대해서 많은 논란이 있다. 이를 역사적인 특정한 인물로 보는가 하면 이스라엘 나라와 그들의 신앙을 지키기 위해 순교한 인물로 보는가 하면, 십자가에 달리신 예수님을 나타낸다고 보기도 한다.

To what might Zechariah compare the depths of grief and mourning the nation would suffer once they received the new spirit from the Lord? Perhaps no sorrow in human experience could compare to the depths of grief parents feel at the death of “an only child.” The prophet chose the word yāḥîd to express the idea of “only child.”⁴⁵⁹ This same word occurs prominently in Gen 22:2, 12 to emphasize Isaac’s status as Abraham’s only son, and to make the reader understand the anguish of the situation when God commanded him to sacrifice the boy. Although “only child” is a correct translation, this English idiom fails to convey the full emotive force of the term in the biblical account. The word yāḥîd also describes Jephthah’s daughter whom he had vowed to sacrifice to the Lord (Judg 11:34). There is little doubt that Zechariah appreciated the poignancy carried by the unusual word yāḥîd in Gen 22 and Judg 11. Particularly in the Abraham and Isaac passage, the personal pathos of the circumstances was compounded by the fact that through Isaac the covenant promises of God to the patriarch would flow. Without the son, the promise of God could not come to fruition. The phrase “firstborn son” translates the Hebrew word bĕkôr, and reinforces the “only child” motif in the verse.⁴⁶⁰ The only child theme underscores the intensity of grief, mourning, and guilt for the murder of the pierced martyr.
⁴⁵⁹ יָחִיד. HALOT, 406–7.
⁴⁶⁰ בְכוֹר. HALOT, 131.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 368–369.

- The New Testament alludes to Zech 12:10 on two separate occasions. First, John referred to v. 10 when presenting the death of Jesus as a fulfillment of Old Testament prophecy. John wrote, “as another scripture says, ‘They will look on the one they have pierced’ ” (John 19:37; see v. 34).⁴⁶¹ Second, in introducing his vision on the isle of Patmos, John presented the “son of man” (Rev. 1:13) with the following doxology: “Look, he is coming with the clouds, and every eye will see him, even those who pierced him; and all the peoples of the earth will mourn because of him. So shall it be! Amen” (v. 7).⁴⁶²
⁴⁶¹ M. J. J. Menken, “The Textual Form and the Meaning of the Quotation from Zechariah 12:10 in John 19:37,” CBQ 55 (1993): 494–511.
⁴⁶² C. M. Tuckett, “Zechariah 12:10 and the New Testament,” in The Book of Zechariah and Its Influence, ed. C. Tuckett (Burlington: Ashgate, 2003): 111–21.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 369.

11절) 그날에 예루살렘안에 슬픔이 있을 것인데 므깃도 평야 하다드림몬을 위한 슬픔과 같이 클 것이다.(므깃도에서의 요시야 왕의 죽음을 애통해하는 것으로 보는 의견이 지배적이다.)

본문의 하다드림몬이 무엇을 의미하는지 의견이 분분하다. 첫째로는 아합의 죽음(왕상 22:34)을 나타낸다고도 하고 둘째로 이방 우상의 죽음을 슬퍼하는 예식이라고도 하는데 우가릭 문서에 따르면 하다드는 가나안의 폭풍의 신으로, 림몬은 앗수르의 폭풍 신이라고 한다. 셋째로 지역명이라는 의견이 있는데 이는 요시야 왕의 죽음을 나타내는 므깃도의 다른 이름일 것이라는 것이다.(왕하 23:228-30; 대하 35:21-25)

- One approach takes Hadad Rimmon as the name of an individual person, in which case the translation might mention mourning “for” or “over” Hadad Rimmon, as in the RSV: “the mourning in Jerusalem will be as great as the mourning for Hadad-rimmon” (cf. REB “over”). As a variant of this viewpoint, some have made this Hadad Rimmon responsible for the death of Ahab (1 Kgs 22:34).⁴⁶⁷ Ancient historical accounts leave no record of a person with this name.
A second interpretation views Hadad Rimmon as a reference to a Canaanite religious festival that mourned the ritual death of the god.⁴⁶⁸ Hadad does occur as the name of a Canaanite storm god in the Ugaritic Texts.⁴⁶⁹ Rimmon may be related to the Assyrian storm god Ramimu, otherwise known as Adad.⁴⁷⁰ In a related view, Ramman may have been an Aramean deity.⁴⁷¹ For still another take on the question, the wailing in Hadad Rimmon may refer to weeping for the Babylonian god Tammuz (Ezek 8:14–15). In an era when biblical prophets had long focused their efforts on attacking every vestige of paganism, it is difficult to understand why Zechariah would make such an overt parallel between a pagan mourning ritual and the appropriate sorrow felt by God’s people for their role in the piercing of the Messiah.
A third interpretation treats Hadad Rimmon as a place name.⁴⁷² The suggestion makes sense in the context. Further, the qualifying phrase, “in the plain of Megiddo,” may have differentiated one Hadad Rimmon from another, although this observation cannot be proven. Since King Josiah was slain in the valley of Megiddo (2 Kgs 23:28–30), a reference to the Megiddo valley might evoke powerful memories of profound national grief. The reference to mourning for the death of Josiah in 2 Chr 35:21–25 may add further significance to the mention of Megiddo, but this notion is conjectural.⁴⁷³ Since no record of a place bearing this name survives, interpretative certainty remains out of reach. Nonetheless, the place name viewpoint offers the most promising solution.

REB Revised English Bible
⁴⁶⁷ Surveyed by Baldwin, Zechariah, 193.
⁴⁶⁸ Meyers and Meyers, Zechariah 9–14, 343–44.
⁴⁶⁹ UT, § 749.
⁴⁷⁰ W. von Soden, Akkadisches Handwörterbuch (Wiesbaden: Otto Harrassowitz, 1972), 2:950.
⁴⁷¹ J. C. Greenfield, “The Aramean God Ramman/Rimmon,” IEJ 26 (1976): 195–98.
⁴⁷² NJPS translates “at Hadad-rimmon.” For a thorough survey of the development of this interpretation, see Mitchell, Zechariah, 332–33.
⁴⁷³ For possible New Testament appropriation of Zech 12:11, see J. Day, “The Origin of Armageddon: Revelation 16:16 as an Interpretation of Zechariah 12:11,” in Crossing the Boundaries: Essays in Biblical Interpretation in Honour of Michael D. Goulder, ed. S. E. Porter, P. Joyce, and D. E. Orton (Leiden: E. J. Brill, 1994), 315–26.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 370–371.

12-14절) 온땅의 각 족속들의 애통함을 다루는데 다윗의 족속과 그들의 아내들, 나단의 족속과 아내들, 레위의 족속과 아내들, 시므이의 족속과 아내들, 그리고 남은 족속과 그들의 아내들이 모두 애통할 것을 말한다.

- The “house of David” refers to the entire dynastic line as it does in 12:7, 8, 10, but “the house of Nathan” represents one of the few questions in this section of chap. 12. The uncertainty arises from the number of individuals named Nathan in the Old Testament, numbering at least seven. Nathan the prophet offers an attractive option (2 Sam 11–12) since he would represent the prophetic tradition and their culpability for the sin against the Lord. However, nowhere in the Old Testament can one detect evidence of a prophetic dynasty.⁴⁷⁵ Consequently, it is quite unlikely that a “house of Nathan” could signify Nathan the prophet. As a result, most conclude that Nathan in 12:12 refers to David’s son (2 Sam 5:14; 1 Chr 3:5; cf. Luke 3:31).
“The house of Levi” (v. 13) represents the whole priestly clan in a similar way that “the house of David” stands for the entire royal line. Following this interpretation, the priests joined the royal house in conspiring against the martyr. The priests also served as accomplices with the king in their attack on Jeremiah (Jer 37:15; 38:4). Numbers 3:18 states that Levi had a son named Shimei, presumably the same individual mentioned here in v. 13. If “Nathan” in v. 12 speaks of David’s son, then Zechariah lists two representatives of the royal line and two who stand for the priesthood in Judah.
Zechariah began his catalog of mourners with the royal line and the priests to charge these two groups with the greatest responsibility for the crime against the martyred Messiah. Yet despite the role the social leaders played in the death of the Messiah, Zechariah clearly stated that all in society bore responsibility for the deed. Unger concludes that “the sorrow will be for sin, and deep personal and national iniquity in putting to death the One who was resurrected and has the keys of hell and death.”⁴⁷⁶

⁴⁷⁵ Meyers and Meyers, Zechariah 9–14, 346.
⁴⁷⁶ Unger, Zechariah, 219.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 371–372.The “house of David” refers to the entire dynastic line as it does in 12:7, 8, 10, but “the house of Nathan” represents one of the few questions in this section of chap. 12. The uncertainty arises from the number of individuals named Nathan in the Old Testament, numbering at least seven. Nathan the prophet offers an attractive option (2 Sam 11–12) since he would represent the prophetic tradition and their culpability for the sin against the Lord. However, nowhere in the Old Testament can one detect evidence of a prophetic dynasty.⁴⁷⁵ Consequently, it is quite unlikely that a “house of Nathan” could signify Nathan the prophet. As a result, most conclude that Nathan in 12:12 refers to David’s son (2 Sam 5:14; 1 Chr 3:5; cf. Luke 3:31).
“The house of Levi” (v. 13) represents the whole priestly clan in a similar way that “the house of David” stands for the entire royal line. Following this interpretation, the priests joined the royal house in conspiring against the martyr. The priests also served as accomplices with the king in their attack on Jeremiah (Jer 37:15; 38:4). Numbers 3:18 states that Levi had a son named Shimei, presumably the same individual mentioned here in v. 13. If “Nathan” in v. 12 speaks of David’s son, then Zechariah lists two representatives of the royal line and two who stand for the priesthood in Judah.
Zechariah began his catalog of mourners with the royal line and the priests to charge these two groups with the greatest responsibility for the crime against the martyred Messiah. Yet despite the role the social leaders played in the death of the Messiah, Zechariah clearly stated that all in society bore responsibility for the deed. Unger concludes that “the sorrow will be for sin, and deep personal and national iniquity in putting to death the One who was resurrected and has the keys of hell and death.”⁴⁷⁶

⁴⁷⁵ Meyers and Meyers, Zechariah 9–14, 346.
⁴⁷⁶ Unger, Zechariah, 219.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 371–372.

은혜는 자격없는 자에게 주시는 하나님의 사랑을 말한다. 그 은혜를 받기 위해서 전제 되어야 하는 것은 용서이다. 용서라는 것은 깨어진 관계를 회복하는 것이기 때문이다. 우리는 죄때문에 하나님과의 관계가 깨어졌고 그래서 하나님을 우리를 떠나셨다. 이제 용서를 구하는 것은 하나님께서 우리에게 돌아오실 것을, 그로 인해 우리가 하나님께로 돌아갈 것을 구하는 것이다. 그런 의미에서 스가랴는 하나님께서 돌아오셔서 자기 백성을 돌아오도록 부르고 계신다. 그분이 돌아오셔서 자신의 백성을 부르시고 성전을, 하나님의 나라를 새롭게 세우시겠다고 약속하고 계신다.

이처럼 하나님께서는 이미 예루살렘에 돌아오셨다. 이제 우리들이 하나님께로 돌아가야 한다. 돌아가기 위해서는 하나님게서 자기 백성을 부르시는 하나님의 음성, 목자의 음성, 하나님의 휘파람(10:8)을 들어야 한다. 그리고 우리가 해야할 일은 그분의 부름을 듣고 나아가 애통해하며 용서를 구하고, 그분의 은혜를 받아들이는 것이다.

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슥 12:1-9 그날에는...

2017. 3. 13. 11:49

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12 ⁱThe oracle of the word of the Lord concerning Israel: Thus declares the Lord, ^jwho stretched out the heavens and ^kfounded the earth and ^jformed the spirit of man within him: ²“Behold, I am about to make Jerusalem ^la cup of staggering to ^mall the surrounding peoples. The siege of Jerusalem ⁿwill also be against Judah. ³^oOn that day I will make Jerusalem a heavy stone for all the peoples. ^pAll who lift it will surely hurt themselves. And ^mall the nations of the earth will gather against it. ⁴^oOn that day, declares the Lord, ^qI will strike every horse ^rwith panic, and its rider ^rwith madness. But for the sake of the house of Judah I will keep my eyes open, when I strike every horse of the peoples ^rwith blindness. ⁵Then the clans of Judah shall say to themselves, ‘The inhabitants of Jerusalem have strength through the Lord of hosts, their God.’
⁶^o“On that day I will make the clans of Judah ^slike a blazing pot in the midst of wood, like a flaming torch among sheaves. And ^tthey shall devour to the right and to the left all the surrounding peoples, while ^uJerusalem shall again be inhabited in its place, in Jerusalem.
⁷“And the Lord will give salvation to the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem may not surpass that of Judah. ⁸^oOn that day ^vthe Lord will protect the inhabitants of Jerusalem, so that ^wthe feeblest among them on that day shall be like David, and the house of David shall be like God, ^xlike the angel of the Lord, going before them. ⁹^oAnd on that day ^yI will seek to destroy all the nations that come against Jerusalem.

The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 12:1–9.

* 스가랴서의 전반부(1-8장)과 후반부(9-14장)에 대한 개관(http://d.pr/i/aLQH)

1절) 이스라엘에 대한 여호와의 계시(경고)의 말씀이다. 하늘을 펴시고 땅의 기초를 세우시고 사람안에 영을 지으신 바로 그 여호와가 말씀하신 것이다.(창 1-2장; 사 51:13) 천-지-인의 창조자 존재하는 모든 것의 주인이시며 시간과 역사의 주관자이시다.

창조의 능력을 가지신 하나님께서 바로 혼란으로부터 새로운 세상을 창조하실 수 있다. 왜냐하면 바로 그분만이 능히 그렇게 하실 만한 능력을 가지고 계시기 때문이다.

본문 1절의 경고로 표현된 단어는 oracle, burden으로 번역된 단어이다. 히브리어로 맛사인데 짐으로 번역된다. 하나님의 말씀은 선지자가 하나님으로부터 받아서 백성에게 가져가 선포한다는 면에서 짐이라고 표현하는 것이다. 하나님의 말씀은 그 말씀을 들을때 듣는자에게 짐을 벗게 하는 능력이 있다.(마 11:28) 하나님의 말씀을 대적해 이를 거부하는 자들에게 말씀은 짐이 되고 말씀을 듣고 따르는 자들에게는 자유케하는 능력의 말씀이 된다.

- Foundational to that transformation is the identity of the Lord as the Creator of the universe and of humanity. As Creator, the Lord is able to re-create a new society out of the existing chaos. Because God does all this, his promises of judgment and redemption are sure, and can be trusted.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1766.

- The final creation statement, “who forms [yōṣēr] the spirit of man within him,” shifts from the broader dimensions of creation to the personal dimension of the Lord’s relationship with humans.³⁸³ Much more personal than the previous two affirmations concerning the Lord’s creative activities, the participle yōṣēr can also mean “potter” (see Jer 18:4). In Gen 2:7, like a heavenly potter, the Lord formed mankind out of clay and blew the breath of life into him. As in the previous examples, Isaiah first employed similar creation language, illustrating the theological linkage between creation and salvation. Isaiah wrote, “But now, this is what the Lord says—he who created you, O Jacob, he who formed [yōṣēr] you, O Israel: ‘Fear not, for I have redeemed you; I have summoned you by name; for you are mine’ ” (Isa 43:1).
³⁸³ יָצַר. HALOT, 428–29.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 351.

2-3절) 여호와 하나님께서 예루살렘으로 주위의 모든 민족들을 취하게 만드는 잔이 되게 하실 것이다.(렘 25:15-29 참조) 예루살렘이 포위될때에는 유다도 그렇게 될 것이다. 그날에 여호와께서 예루살렘을 그들을 대적하는 모든 나라들에게 무거운 돌이 되게할텐데 누구든지 그것을 치려고(드는)하는 자는 크게 상하게 될 것이다. 본장에서는 예루살렘에 대한 언급이 2-11절 사이에 11번이나 등장한다.

왜 주변의 모든 나라들이 예루살렘을 치려고하는지에 대해서 본문은 침묵한다. 하지만 중요한 것은 그날에 여호와께서 오셔서 최종적인 구원과 안전을 주실 것이라는 것이다.

그날에(on that day : 3, 4, 6, 8, 8, 9) 이 짧은 구절에 6번이 사용된다.

잔의 이미지

- The Lord’s actions will transform Jerusalem into “a cup [Hb. sap] that sends all the surrounding peoples reeling” and into “an unmovable rock.”³⁸⁵ These two metaphors capture the miraculous victory God will give to Zion. The first figure of speech, the “cup of reeling,” sounds particularly unusual to modern ears. The “cup” metaphor, however, occurs in numerous places in the Old Testament with differing nuances. Baldwin summarizes the “cup” metaphor as “the life experience which God purposed for man.” For instance, Ps 116:13a declares, “I will lift up the cup of salvation.” With an equally positive connotation, Ps 23:5b describes the abundance of the Lord’s blessing on the psalmist with the image, “my cup overflows.”³⁸⁶
However, the cup metaphor often conveys judgment, not blessing. Isaiah 51:17 exemplifies the cup of judgment: “Awake, awake! Rise up, O Jerusalem, you who have drunk from the hand of the Lord the cup of his wrath, you who have drained to its dregs the goblet that makes men stagger.” In the same chapter Isaiah speaks of the cup of divine wrath being “taken out of your hand … [so that] you will never drink again” (v. 22). Jeremiah 25:15–28 develops the cup of wrath metaphor much like one reads in Isa 51. The main difference in Jer 25 is the recipient of divine judgment: Jeremiah focuses on the nations, not Jerusalem. Jeremiah recorded, “So I took the cup from the Lord’s hand and made all the nations to whom he sent me drink it” (Jer 25:17). As in Jer 25, the nations surrounding Zion will be forced to drink the cup in Zech 12.

³⁸⁵ סַפ. HALOT, 762–63.
³⁸⁶ Baldwin, Zechariah, 188.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 352.

무거운 돌

- The metaphor of a large, heavy stone plays a significant role in the first portion of the book of Zechariah as well (3:9; 4:7, 10; 5:8), although with a different point of comparison.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 353–354.

천하 만국이 예루살렘을 치러 와서 예루살렘이라는 돌을 들겠지만 돌은 든 자가 그 무게로 인해서 크게 상하게 될 것이다. 열국이 하나님의 진노의 잔을 마셨으므로 하나님께서는 예루살렘에 궁극적인 승리를 약속하신다. 세상과 비교해 교회는 예루살렘과 같이 약하다. 교회는 세상과 대항해 싸울 힘이 없어 보인다. 하지만 약한자들 들어서 강한자를 부끄럽게 하는 것이 하나님의방식이다. 마지막 시대에 교회는 더 약해 보이고 세상은 더욱 강력해 보일 것이다. 교회와 세상의 싸움에서 항상 교회가 지는 것처럼 보일 것이다. 그러나 궁극적으로 교회는 승리한다. 이는 결코 사람의 힘으로 되는 것이 아니라 오직 여호와의 신으로 될 것이다.(슥 4:6)

4-5절) 그날에 여호와께서 모든 말과 그 말 탄자들을 쳐서 미치게 할 것이다. 여호와께서 모든 민족의 말들을 쳐서 눈멀게 할때에 유다 족속의 집은 내가 돌볼 것이다. 그때 유다 족석을 그들에게 이렇게 말할 것이다. “예루살렘의 거주민들은 만군의 여호와 그들의 하나님으로 인하여 힘을 얻었다”

당시 기병대는 전투의 매우 중요한 요소였다. 지금으로 말하면 기갑부대의 역할을 했을 것이다. 그런데 여호와께서 그 말과 말탄자들을 미치게 만들어서 전투 대형을 흩어버리심으로 자중지란에 빠지게 만드신 것이다. 이모습은 삿 5:22절을 떠오르게 한다. 시스라의 군대를 치심으로 초자연적인 승리를 거두시는 하나님의 능력을 떠오르게 한다.

- A proper appreciation of the message of this passage demands an understanding of the role horses played in ancient Near Eastern warfare.³⁹⁸ The war horse functioned as the elite military weapon in antiquity. Modern analogies, although inexact, might include such materiel as advanced aircraft and armory. In the ancient world, only the most prosperous nations could afford a cavalry, a luxury Judah most assuredly could not field. The overwhelming odds Judah faced and her pitiful weakness left her no hope for deliverance but in God alone. Zechariah employed horses frequently, albeit in diverse ways, throughout his prophecy to portray military might as well as the Lord’s sovereignty (1:8; 6:2–3, 6–7; 9:10).
³⁹⁸ O. Keel, Symbolism, 298–301.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 354–355.

- The Hebrew expression ʾepqaḥ ʾet—ʿēnay means “to open my eyes,”⁴⁰² underscoring God’s constant attention and careful watch on behalf of someone (2 Kgs 19:16; Isa 37:17; Jer 32:19; Dan 9:18).⁴⁰³ The Lord’s seeing eye also prevents him from striking out indiscriminately in the tumult, and therefore his blows will land only on Judah’s opponents. For the fourth time in the book, the prophet emphasized the Lord’s “eye” (see 3:9; 4:10; 9:8). The Lord’s eye serves as an anthropomorphism to convey God’s watchful care over his people. The nation need not fear because their God was watching over them continually.
⁴⁰² אַפְקַח אֶת־עֵינַי. HALOT, 959.
⁴⁰³ McComiskey, “Zechariah,” 1210.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 355–356.

6절) 그날에 여호와께서 유다 족속을 나무 가운데 화로 같게, 곡식단 사이에서 불타는 횃불 같게 만들 것이다. 그들은 좌우의 그들을 둘러싼 사람들을 불태워버릴 것이고 예루살렘 사람들은 다시 그곳에 거주하게 될 것이다.

- The resulting fire “will consume right and left all the surrounding peoples.” The ravenous fire devouring all to the right and left seemingly refocuses an oracle from Isa 9:19–20:
By the wrath of the Lord Almighty
the land will be scorched
and the people will be fuel for the fire;
no one will spare his brother.
On the right they will devour,
but still be hungry;
on the left they will eat,
but not be satisfied.
Each will feed on the flesh of his own offspring.
The metaphor of fiery judgment suggests at least two theological points. First, fire indicates cataclysmic and total destruction. Zechariah prophesies that Judah’s foes will cease to exist, no longer able to disregard the Creator of heaven and earth or to thwart his people. Second, the ease with which tinder could catch fire further intimates the ease with which Judah’s enemies will face defeat, all because of the intervention of the Lord Almighty.

George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 357.

7-8절) 여호와께서 먼저 유다의 장막에 구원을 주실 것이다. 다윗의 집의 영광과 예루살렘 거주민의 영광이 유다의 영광보다 낫지 못할 것이다. 그날에 여호와께서 예루살렘의 기민을 보호하실 것이다. 그중에 가장 연약한 자들이 그날에 다윗같이 될 것이고 다윗의 집은 하나님과 그들 앞서 가는 여호와의 천사 같이 될 것이다.

- The word “honor” (tipʾeret) signifies “beauty, splendor, radiance” elsewhere in the Old Testament.⁴¹⁴ At times, tipʾeret refers to the temple, a point Sweeney stresses.⁴¹⁵ He notes the association of the term with the temple (Isa 60:7), the ark (Ps 78:61), and the high priestly vestments (Exod 28:2). Although Sweeney associates tipʾeret with the temple, the resulting meaning argues against the glory of the temple exceeding the honor that rural Judah would receive. Sweeney’s suggestion that Zechariah’s use of “honor” here downplays the prominence of the temple holds little merit.
⁴¹⁴ תִּפְאֶרֶת. HALOT, 1772–73.
⁴¹⁵ Sweeney, Twelve Prophets, 687.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 359.

포로기 이후 상회는 다윗의 집과 예루살렘 거민, 유다 이렇게 세 집단으로 구분될 수 있다. 다윗의 집은 왕족이고 예루살렘 거민은 관료와 제사장을 비롯한 지도층들이라면 유다는 평민 계층을 말한다. 여호와께서는 예루살렘만 구원하시는 것이 아니라 유다도 구원하시며 유다의 영광을 예루살렘의 영광보다 못하지 않게 하실 것이다.

본문은 세번에 걸쳐서 과장법을 써가면서 예루살렘의 약한자가 다윗같고, 다윗 족속은 하나님 같고, 무리 앞의 여호와의 사자와 같을 것이다라고 말한다.

- Almost as surprising as the comparison between the house of David and God, this final comparison affirms that the future leaders of Judah will borrow strength from God and the Angel of the Lord who was a divine emissary. The postexilic prophets presented the Angel of the Lord prominently (Hag 1:13; Zech 1:11, 12; 3:1, 5, 6; Mal 2:7; 3:1).
Exod 14:19 reveals one of many important passages describing the activities of the Angel of the Lord: “Then the angel of God, who had been traveling in front of Israel’s army, withdrew and went behind them.” The twofold statement that “the house of David will be like God, like the Angel of the Lord,” has received differing interpretations. Some see the reference to the Angel of the Lord as the portrayal of a being who is less than God himself. But the Old Testament frequently pictures the Angel of the Lord as equivalent to God. Consequently, it is preferable to view these two “like” statements as paralleling one another, expressing virtually identical sentiments. The restatement intensifies the comparison to divine power and ascribes greater praise to the Lord for his gracious extension of power to the powerless. This view treats the Angel of the Lord as a manifestation of God, not a lesser being.⁴²³

⁴²³ Merrill, Zechariah, 316.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 361.

9절) 그날에 예루살렘을 대적하기 위해서 오는 모든 나라를 멸할 것이다.

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슥 11:15-17 어리석은 목자의 최후

2017. 3. 10. 11:50

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¹⁵Then the Lord said to me, “Take once more the equipment of ^ca foolish shepherd. ¹⁶For behold, I am raising up in the land a shepherd ^dwho does not care for those being destroyed, or seek the young or heal the maimed or nourish the healthy, but ^edevours the flesh of the fat ones, tearing off even their hoofs.
¹⁷ ^f“Woe to my worthless shepherd,
^gwho deserts the flock!
May the sword strike his arm
and ^hhis right eye!
Let his arm be wholly withered,
his right eye utterly blinded!”

The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 11:15–17.

15절) 여호와께서 내게 말씀하셨다. “어리석은 목자의 장비를 한번더 취해라”

이는 그의 장비를 취해서 그의 역할을 대신할 것을 말씀하시는 것이다. 여기서 어리석은 목자가 누구를 이야기하는지는 불분명하다. 본문의 장비는 양들을 보호하기 위한 막대기, 물매, 양들을 불러 모으는 피리, 추위를 피할 옷등이 있을 수 있다.

- The word “again” in v. 15 links this verse with v. 7 where the good shepherd assumed his mandate of leadership from God. The same person plays the role of both the good shepherd and the foolish shepherd, fulfilling the symbolic actions God ordained. But the roles he played before the watching nation could not be more different. As discussed previously (under 11:4–17), the shepherd was presumably Zechariah himself. Many interpreters have attempted in vain to associate the “foolish shepherd” with later historical figures ranging from Herod to the Antichrist.³⁴⁷ Each of these identifications remains purely speculative, lacking any supporting evidence. Consequently, it is best to conclude that the “foolish shepherd” does not symbolize one particular historical individual. Rather, he represents every leader of God’s people from Zechariah’s day to the present who seek their own evil desires, not the selfless way of the Lord’s righteousness. An ancient prophet or a modern preacher may claim to represent God, but that does not prove that he does. Faithful servants, those who serve at God’s bidding, will “do the work of him who sent” them (John 9:4; cf. Matt 24:45–46).
³⁴⁷ Unger, Zechariah, 202. For a survey of suggestions, see Merrill, Zechariah, 303.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 342–343.

- The Hebrew term for “foolish” (ʾĕwilî) carries great significance, particularly in the wisdom literature.³⁴⁹ The word’s connotation is brutally frank, suggesting a stupid, brutish person. The same word occurs in Prov 1:7 where, in contrast to the fear of the Lord, “fools despise wisdom and discipline” (cf. Prov 14:29; 24:9). In Hos 9:7 the Israelites used the same word (“foolish”) to mock the prophet, the man of God delivering the inspired word of the Lord. Jeremiah described those people who refused to seek God, who possessed no understanding, and who did not know how to do good as “foolish people” (Jer 4:22). In Zech 11:15 the foolish shepherd is one who had no interest in seeking God and who could do nothing but evil. Thus, foolishness represents the very opposite of the wisdom of the Lord.
³⁴⁹ אֱוִלִי. HALOT, 21.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 343.

16절) 보라. 내가 그 땅에서 한 목자를 세우겠다. 그 목자는 망한자들을 돌보지 아니하고 어린 자를 찾지 않고 상한자를 고치지 안고 건강한자를 먹이지 아니하고 도리어 살진자의 살을 게걸스럽게 먹고 심지어 그들의 발굽을 찍을 것이다.

이 어리석은 목자는 목자로서 마땅히 감당해야할, 무리들의 필요를 채워주고 살펴주는 역할을 하지 않고 있는 것이다. 본문의 seek the young의 히브리어 단어 ‘한나르’가 구약에 동물에 사용되는 용례가 아니기에 이를 수정하여 해석하기도 한다. 그래서 seek those who wander로 해석하기도 한다.

- The shepherd’s next failing is his refusal “to seek the young” (cf. Matt 18:12–14). The word translated “the young” (hannaʿar) never describes animals in any other passage of the Old Testament, just humans.³⁵⁵ Some interpreters argue for an emendation of the Hebrew text to hannaʿ (“to wander”).³⁵⁶ The translation resulting from the emendation would be “seek those who wander.” However smooth the emendation might sound, no evidence supports the change, and the Masoretic Text reads clearly as it stands. The use of naʿar makes the connection between the metaphorical lambs and the literal children more immediate. Of the six scenes Zechariah presented, this may be the most shocking. How could a shepherd turn his back on tender, defenseless lambs? How could anyone, much less a leader charged with safeguarding the well-being of all of the people, turn his back on children? What kind of national future could a leader contemplate if he willingly allowed the children, the future hope of the nation, to be lost?
³⁵⁵ הַנּעַר. HALOT, 707.
³⁵⁶ Mitchell, Zechariah, 319; Meyers and Meyers, Zechariah 9–14, 287.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 344.

- As a final expression of neglect, the shepherd failed to complete the most basic task expected from the shepherd—he was unwilling even to feed the healthy sheep that needed no special attention. The Hebrew word rendered “feed” (yĕkalkēl) is an unusual term with differing meanings.³⁵⁹ The word can mean “to contain” (1 Kgs 8:27) or “to provide” (Gen 45:11). The former meaning would suggest condemning the shepherd for his failure to offer protection to the flock. The latter meaning is more likely, though, since the one example of neglect Zechariah has yet to mention is failure to provide food for the flock.³⁶⁰
Zechariah concluded the verse with two scenes that convey the violent behavior of the shepherd. The first shows the hired shepherd killing and consuming sheep belonging to his master. Not only did the shepherd steal, but he also killed and devoured sheep solely to satisfy his own selfish, rapacious desires. As Unger notes, the shepherd fed on the sheep instead of feeding them.³⁶¹

³⁵⁹ יְכַלְכֵּל. HALOT, 463–64.
³⁶⁰ McComiskey, “Zechariah,” 1205.
³⁶¹ Unger, Zechariah, 203.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 345.

발굽을 찢는 마지막 행동은 이스라엘 백성들에게 있어서는 매우 비상식적이고 가혹한 행동이다. 새번역은 이것에 대해서 “살진 양을 골라서 살을 발라 먹고, 발굽까지 갉아 먹을 것이다”라고 번역한다. 그런데 한국에서 사골을 고아서 먹는 행동은 외국인들에게 매우 이상하게 보일 것이다.

- Although he does not read this prophecy literally, Unger contends that this startlingly evil shepherd whom God himself had raised must signify the Antichrist.³⁶³ He equates this evil shepherd with the little horn (Dan 7:24–26), the one who “sets up an abomination that causes desolation” (Dan 9:27; cf. Matt 24:15), “the man of lawlessness” (2 Thess 2:4–8), and the beast who arises out of the sea (Rev 13:1–10). However, Zechariah set the context of the two shepherds in chap. 11 squarely in his own historical setting, striving to use familiar metaphors to draw Judah’s attention to the inevitable results for the nation from the good shepherd’s service, as well as the outcome of the evil shepherd’s duplicity. Nothing in chap. 11 suggests otherwise. Further, while one might conclude that Zechariah’s evil shepherd finds its fulfillment in some secondary sense, it is anything but clear that one should read the passage with the Antichrist in mind. The New Testament does not clearly indicate that one should link Zechariah’s evil shepherd with the Antichrist.
³⁶³ Unger, Zechariah, 204; cf. Barker, “Zechariah,” 679–80.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 345–346.

17절) 양떼를 버린 나의 무가치한 목자에게 화가 있을 것이다. 칼이 그의 팔과 그의 오른 눈을 치리라. 그의 팔은 완전히 말라버릴 것이고 그의 오른 눈은 완전히 멀게 될 것이다.

본문은 겔 34장을 떠오르게 한다.

- 팔과 눈이 없다면 실제적으로 목자로서의 역할을 수행할 수 없다. 양의 안전을 책임지고 그 양을 찾아서 그들을 보호하는 것이 목자의 가장 중요한 역할이기 때문이다.

- Without an arm and his right eye the shepherd becomes powerless, no longer capable of injuring the flock, or even able to retain his position.³⁶⁸ The eye and the arm symbolize the shepherd’s physical and mental abilities.³⁶⁹ Merrill puts the point well, “Without the arm to retrieve and carry the sheep (cf. Luke 15:5) and the eye with which to search and find (cf. Matt 18:12), the shepherd truly is worthless, now not only in a moral sense but in a practical, functional sense as well.”³⁷⁰
³⁶⁸ Sweeney notes that in Isa 45:1 the Lord declares his intention to take Cyrus’s right hand, suggesting that Zech 11:17 refers to Cyrus (Twelve Prophets, 682–83). But Sweeney overstates the linguistic similarity between the two passages. Further, Zech 11 looks to the present and future circumstances and is not a retrospective.
³⁶⁹ Meyers and Meyers, Zechariah 9–14, 292.
³⁷⁰ Merrill, Zechariah, 305.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 347.

어리석은 목자의 앞선 상징적인 행동은 그를 향한 하나님의 저주로 끝을 맺게 된다. 하나님께서는 자기 백성의 패역함을 응징하시고 심판하시는 도구로 어리석은 목자를 사용하시고 일정기간이 지난후에 그에게서 그 권력을 빼앗아 가신다.

이 본문을 묵상하는 이 시간 박근혜 대통령의 탄핵선고가 진행되고 있다. 어리석은 목자의 한 모습을 보고 있는 듯하다.

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슥 11:7-14 은총과 연합의 막대기

2017. 3. 9. 11:30

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⁷^sSo I became the shepherd of the flock doomed to be slaughtered by the sheep traders. And I took two staffs, one I named ^uFavor, the other I named ^vUnion. ^sAnd I tended the sheep. ⁸In one month ^wI destroyed the three shepherds. But I became impatient with them, and they also detested me. ⁹So I said, “I will not be your shepherd. ^xWhat is to die, let it die. What is to be destroyed, let it be destroyed. And let those who are left devour the flesh of one another.” ¹⁰And I took ^ymy staff Favor, and I broke it, annulling the covenant that I had made with all the peoples. ¹¹So it was annulled on that day, and the sheep traders, who were watching me, knew that it was the word of the Lord. ¹²Then I said to them, “If it seems good to you, give me my wages; but if not, keep them.” And they weighed out as my wages ^zthirty pieces of silver. ¹³Then the Lord said to me, “Throw it to the potter”—^athe lordly price at which I was priced by them. So I took the ^zthirty pieces of silver and threw them into the house of the Lord, to the potter. ¹⁴Then I broke ^bmy second staff Union, annulling the brotherhood between Judah and Israel.

The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 11:7–14.

7절) 그래서 내가 양을 매매하는 자들에 의해서 잡혀 죽을 운명의 양무리의 목자가 되었다. 그리고 내가 하나의 이름은 은총, 또하나의 이름은 연합이라하는 두 막대기를 취했다. 그리고 나는 양무리를 돌봤다.

(슥 11:7, 개정) 『내가 잡혀 죽을 양 떼를 먹이니 참으로 가련한 양들이라 내가 막대기 둘을 취하여 하나는 은총이라 하며 하나는 연합이라 하고 양 떼를 먹일새』

(Zch 11:7, ESV) 『So I became the shepherd of the flock doomed to be slaughtered by the sheep traders. And I took two staffs, one I named Favor, the other I named Union. And I tended the sheep.』

(Zch 11:7, NIV) 『So I pastured the flock marked for slaughter, particularly the oppressed of the flock. Then I took two staffs and called one Favor and the other Union, and I pastured the flock.』

(슥 11:7, NASB) 『So I pastured the flock doomed to slaughter, hence the afflicted of the flock. And I took for myself two staffs： the one I called Favor, and the other I called Union; so I pastured the flock.』

메시야적 목자(스가랴)가 가련한, 불쌍한 양들을 돌보고 은총과 연합이라는 두개의 막대기를 취한다. 이 두 막대기는 겔 37:15이하를 상기시킨다.

- The two staffs the shepherd took and named serve as one of the most powerful symbolic images in the passage. Zechariah’s actions clearly echoed earlier Old Testament examples where two poles or staffs symbolized something far more profound. For example, when the nation challenged Aaron’s office as priest, Moses ordered that every tribe present a staff with its tribal name written on it. When every staff was gathered and placed together in the Tent of Meeting, along with Aaron’s inscribed staff, the staff belonging to Aaron budded, blossomed, and produced almonds, vindicating the priest’s mandate from the Lord to serve as priest (Num 17:1–11). Another example is Ezekiel’s adaptation of two sticks to express a divine message, which for Zechariah’s audience was a comparatively recent memory. The exilic prophet wrote “Belonging to Judah and the Israelites associated with him” on one pole and “Ephraim’s stick, belonging to Joseph and all the house of Israel associated with him” on the other (Ezek 37:15–18). Ezekiel’s symbolism underscores the restored unity of the tribes. Zechariah’s message ultimately communicated the breaching of relationships, not unity, but he used the same well known vehicle to express God’s message. The ironic twist in Zechariah’s message, in comparison to Ezekiel’s, would have made an impression on the postexilic community.
At the Lord’s command, Zechariah named both staffs. The first, commonly translated “Favor,” reflects the Hebrew term nōʿam.²⁸⁵ The word expresses “grace” or “kindness.” The adjectival form of the word describes the “gracious” quality of the relationship between David and Jonathan (2 Sam 1:23). “Favor” reflects one of God’s fundamental divine attributes. The concluding prayer of Ps 90:17 illumines this divine trait: “May the favor of the Lord our God rest upon us; establish the work of our hands for us—yes, establish the work of our hands.”
The second staff bears the name “Union,” rendering the Hebrew ḥōbĕlîm.²⁸⁶ “Union” with God and harmony among God’s people should result from godly leadership. The meaning “Union” or “Bond” becomes clearer in v. 14 where breaking the second staff illustrates the severance of brotherly relations between Judah and Israel.

²⁸⁵ נֹעַם. HALOT, 706.
²⁸⁶ חֹבְלִים. HALOT, 286; TDOT, 4:183.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 327–328.

8-9절) 한달동안에 세명의 목자를 없앴다.(해고시켰다.) 내가 그들을 견디지 못하게 되었고 그들도 나를 미워했기 때문이다. 그래서 나는 너희들의 목자가 되지 않을것이다. 죽을 것은 죽게 두고 멸망할 것은 멸망하게 두며 남겨진 자들은 서로의 살을 먹게 두라고 말했다.

이 한달의 기간에 대한 해석과 세 목자가 누구인가에 대한 의견은 매우 다양하고 특정하기 어려운 내용이다. 이 세왕을 유다의 여호야김, 여호야긴, 시드기야라고도 하는데 한달이라는 기간과는 맞지 않는다.

- Of these views the first option, the brief duration of time, offers the best explanation. Nothing in the context or in related biblical literature supports the second view that equates each day of the month with a calendar year. Further, the third explanation, a lengthy undetermined duration of time, seems odd in light of the text’s specific language, “one month.” The short time frame fits the context best, stressing the Lord’s intention to act swiftly. Further, the participle in v. 6, “I will hand everyone over,” likewise underscores the imminent action.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 329.

- Yet another approach contends that interpreters have mistakenly sought to relate Zechariah’s three deposed shepherds to specific historical figures. In one of the broader understandings, some see the three shepherds as symbolizing the offices of prophet, priest, and king generally.³⁰⁵ Both Baldwin and Smith suggest that “three” should not receive a literal interpretation.³⁰⁶ This position takes the number three symbolically, perhaps representing all of the shepherds collectively. Baldwin clarifies her point: “Apocalyptic uses numbers symbolically. Is the number three used in that way here (cf. Dn. 7:8, 24) to signify completion? If so, the good shepherd would be removing from power all the unworthy leaders who frustrated his work.”³⁰⁷ Meyers and Meyers agree that the number three is symbolic in v. 8, representing all of the shepherds over Judah. They state that the number “is deliberately vague and, thereby, inclusive.”³⁰⁸
³⁰⁵ Redditt, “Two Shepherds,” 677.
³⁰⁶ Baldwin, Zechariah, 183; R. L. Smith, Micah-Malachi, 467.
³⁰⁷ Baldwin, Zechariah, 183.
³⁰⁸ Meyers and Meyers, Zechariah 9–14, 265.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 331.

- Consequently, it is best to treat v. 8 as a symbolic action in which the three shepherds metaphorically represent the host of faithless shepherds who exploit the Lord’s flock for their personal advantage. Zechariah certainly pronounced God’s judgment against political leaders over Judah who did not fulfill their divine mandate righteously. However, the same principle applies to modern faithless shepherds of God’s flocks, insincere pastors who use their holy office for personal advantage. As mentioned above, the phrase “three shepherds” symbolizes the totality of faithless shepherds whom the Lord will ultimately judge. The single month stresses the haste with which the Lord will exact judgment when the day of reckoning finally arrives, not a literal thirty-day period.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 333.

본문을 신학적, 역사적으로 해석하는 것은 매우 난해한 작업이다. 이에 대한 수십가지의 견해가 있을 정도이다. 결국 이는 상징적으로 해석될 필요가 있다.

- Few themes evoke deeper revulsion than that of cannibalism. Yet Zechariah declared that those who do not perish right away as a result of judgment will face a more grim prospect, for they will “eat one another’s flesh.” Jeremiah predicted something similar in an earlier day when he warned Judah about the impending judgment meted out by the Babylonians: “I will make them eat the flesh of their sons and daughters, and they will eat one another’s flesh during the stress of the siege imposed on them” (Jer 19:9). Josephus reported that the brutal siege of Jerusalem in AD 70 by the Romans forced the surviving inhabitants of Jerusalem to do this very thing—eating the flesh of their deceased brethren.³¹⁴ Since Judah had repeatedly faced the unspeakable tragedy of sieges that led to limited occasions of cannibalism, cannibalism does not provide adequate evidence for identifying the three shepherds with any particular ruler or epoch. Further, it remains an open question whether Zechariah intended his prophecy about cannibalism to be read literally. The horror of the experience could not be clearer, though.
³¹⁴ Josephus, War, VI, 193–213.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 333–334.

선한 목자이신 주님의 돌보심을 거부하는 이들에 대한 가장 큰 벌은 주님의 보호하심을 거두시는 것이다. 로마서에서 말하는 것처럼 “내어 버려두심”으로 죽음과 멸망에 처하게 된다는 것이다.

10-11절) 내가 은총이라는 나의 막대를 취하여 그것을 부러뜨렸는데 이는 내가 모든 백성들과 맺은 언약을 무효화하는 것이다. 언약이 폐하여진 그날, 나를 보던 양을 판매하는 자들은 이것이 여호와의 말씀인줄 알았다.

하나님과의 언약을 상징하는 막대기가 부러졌다는 것은 말그대로 그 언약이 파기되었다는 것이다. 메시야적 목자가 자신의 직무를 포기하심으로 은총이 거둬지게 되었다. 은총의 막대기는 하나님의 보호와 언약을 상징한다.

- (슥 11:11, 개정) 『당일에 곧 폐하매 내 말을 지키던 가련한 양들은 이것이 여호와의 말씀이었던 줄 안지라』

(Zch 11:11, ESV) 『So it was annulled on that day, and the sheep traders, who were watching me, knew that it was the word of the LORD.』

(Zch 11:11, NIV) 『It was revoked on that day, and so the afflicted of the flock who were watching me knew it was the word of the LORD.』

(슥 11:11, NASB) 『So it was broken on that day, and thus the afflicted of the flock who were watching me realized that it was the word of the LORD.』

본문의 언약(베릿)은 구약 성경안에 매우 중요한 주제이다.

- One of the major questions arising from this verse focuses on the nature of the broken covenant. Moses’s instructions in Deut 17:14–20 to Israel for the institution of kingship may serve as a background for Zech 11:8, although the Pentateuchal instruction does not incorporate covenantal terminology. But King David made “a compact” with the elders at Hebron (2 Sam 5:3). Further, Jehoiada “made a covenant between the Lord and the king and people that they would be the Lord’s people” (2 Kgs 11:17). The covenant that the shepherd in Zech 11:10 revoked resembled the covenant established between the faithful kings of Judah and their people (Ezek 34:25).
From the broad perspective of the history of interpretation, most have understood the covenant in v. 10 to represent a general covenant that protected Judah from the wiles of her neighboring nations.³¹⁶ This view does not attempt to relate “covenant” (bĕrît) in v. 10 with a particular biblical covenant. Rather, according to this view, the broken covenant speaks metaphorically of God’s protective restraint on the nations that would be withdrawn when the shepherd broke the covenant. Several Old Testament passages employ bĕrît similarly to describe God’s protection of his people from foreign powers and even wild beasts (Job 5:23; Hos 2:18). Ezekiel 34:25 illustrates the usage well: “I will make a covenant of peace with them and rid the land of wild beasts so that they may live in the desert and sleep in the forests in safety.”
This approach focuses on a general perspective of the word bĕrît.³¹⁷ The word frequently refers to an agreement or a contract between two or more parties in the Old Testament. For instance, in 2 Sam 3:12 Abner sought to establish a bĕrît, an agreement with David (cf. Josh 9:6; 1 Sam 18:3; 23:18).
Regarding “my covenant,” to whom does the pronoun “my” refer? The immediate referent, the shepherd, cannot satisfy the scope of the prophecy. No shepherd or shepherds throughout Judah’s history possessed sufficient might to shield the nations from the wolves that surrounded her. Ultimately, the only one with adequate power to extend or withhold protection to Judah was the Lord himself (see Zech 1:11–12, 15; 2:12–13). According to this interpretation “my covenant” speaks of the general, restraining influence exerted by the Lord on the nations to protect his own flock, Judah. Without divine protection, God’s people were defenseless.

³¹⁶ Smith, Zechariah, 308; Unger, Zechariah, 197. Smith’s alternative proposal postulating an unknown covenant between Judah and her neighbors with Egypt is pure speculation.
³¹⁷ בְּרִית. HALOT, 157.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 334–335.

- Zechariah stressed the point that the nation understood that God had spoken to them. The oppressed people, facing affliction brought on by their sinful intransigence, recognized that the Lord had delivered a message to them through Zechariah. When the crowd observed the prophet cleaving the staff “Favor,” the theme from God was as clear as the symbolic actions Hosea acted out before all Israel. For example, when Hosea named his daughter “Lo-Ruhamah” he declared that God would “no longer show love to the house of Israel” (Hos 1:6). Similarly, Hosea’s son, “Lo-Ammi,” proclaimed to Israel that “you are not my people, and I am not your God” (Hos 1:8). When Judah saw the staff “Favor” broken, they knew that their love for disobedience would lead to devastation.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 336.

12-13절) 내가 그들에게 이렇게 말했다. “만약에 이것이 네게 좋게 보이거든 품삯을 내게 주고 그렇지 않다면 주지 말라” 그들이 나의 품삯으로 은 삼십을 달아서 주었다. 그러자 여호와께서 내게 말씀하셨다. “이것, 그들이 매긴 주님의 값을 토기장이에게 던져라.” 그래서 내가 은 삼십을 여호와의 집안에 있는 토기장이에게 던졌다.

하나님께서 선한 목자의 직무에 상응하는 품삯을 달라고 요구하신다. 이는 돈을 달라는 것이 아니라 그들의 마음을 시험하는 것이었다. 그들은 품삯을 은 삼십으로 정했다. 이는 소가 어떤 종을 쳐 죽였을때 지불하는 값에 불과하다.(출 21:32) 느헤미야 시절 총독의 하루 생활비가 은 40개였다.(느 5:15) 하나님의 측량할 수 없는 은혜를 이렇게 하찮게 여긴 것이다. 이 은 30일 토기장이에게 던진 행위는 예수님의 십자가의 죽음에 대한 예언의 성취를 나타낸다.(마 27:9-10)

14절) 그리고 나서 내가 나의 연합이라는 두번째 막대기를 부러뜨렸고 유다와 이스라엘 사이의 형제관계를 무효화시켜버렸다.

- The next inevitable consequence of Judah’s rejection of the Lord and the shepherd he had sent would be disunity among the people. The breaking of the second staff named “Union” portrayed this final rupture in the relationship between the tribes of Israel and Judah. The Hebrew term for “brotherhood” (hāʾaḥăwāh) is a unique word in the Old Testament.³⁴⁴ Related to ʾāḥ (“brother”), hāʾaḥăwāh conveys the idea of family ties. As the broken staff “Union” foreshadowed, every vestige of unity among Abraham’s seed would cease. The next five or six centuries of Jewish history would indeed manifest the most bitter internecine strife ever witnessed, providing a sobering, albeit partial, fulfillment of Zechariah’s prophecy.
³⁴⁴ הָאַחֲוָה. HALOT, 31.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 341.

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슥 11:1-6 잡혀 죽을 양떼를 먹이라

2017. 3. 8. 11:21

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11 Open your doors, ^kO Lebanon,
that the fire may devour your cedars!
² Wail, O cypress, for the cedar has fallen,
for the glorious trees are ruined!
Wail, ^koaks of Bashan,
for the thick forest has been felled!
³ The sound of ^lthe wail of ^lthe shepherds,
for their glory is ruined!
The sound of the roar of ^mthe lions,
ⁿfor the thicket of the Jordan is ruined!
⁴Thus said the Lord my God: ^o“Become shepherd of the flock doomed to slaughter. ⁵^pThose who buy them slaughter them and go unpunished, and those who sell them say, ‘Blessed be the Lord, ^qI have become rich,’ and their own shepherds have no pity on them. ⁶For ^rI will no longer have pity on the inhabitants of this land, declares the Lord. Behold, I will cause each of them to fall into the hand of his neighbor, and each into the hand of his king, and they shall crush the land, and I will deliver none from their hand.”

The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 11:1–6.

슥 11장은 매우 난해한 장으로 알려져 있다. 문맥이 부자연스럽고 상징과 비상징이 혼재되어 있기 때문이다. 또한 이를 역사적으로 읽을 것인지 종말론 적으로 읽을 것인지가 명확하지 않다.

- Zechariah 11 may be the most difficult and controversial chapter of the entire book. In a famous comment, S. R. Driver took this point one step further, claiming that Zech 11:4–17 stands as the most enigmatic passage in the whole Old Testament.²¹² For instance, distinguishing between figurative and non-figurative language presents significant challenges in chap. 11. Identifying the appropriate topics and points of comparison in the chapter’s various metaphors, whether trees or shepherds, is also extremely difficult. In many cases, locating specific historical references to Zechariah’s proclamation in chap. 11 proves exceedingly trying as well. Beyond the eschatological implications of Zech 11, historical events that were nearer to Zechariah’s day come into view. For instance, many scholars conclude that v. 14, the breaking of the staff named Union that symbolized the rupture of the brotherhood between Judah and Israel, lies behind the Samaritan schism.²¹³
²¹² S. R. Driver, The Minor Prophets (New York: Oxford University Press, 1904), 23.
²¹³ A. S. van der Woude, “Die Hirtenallegorie von Sacharja XI,” JNSL 12 (1984): 140, 147–48.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 311–312.

1-3절) 레바논이여 네 문을 열어서 불이 너의 백향목을 불사르게 하라. 백향목이 쓰러졌고 영광스러운 나무들이 훼파되었기에 잣나무(사이프러스)여 곡하라. 깊은 삼림이 엎드러졌기에 바산의 상수리 나무여 곡하라. 목자들의 영광이 무너졌기에 목자들의 울음 소리가 나는 구나. 요단의 삼림이 훼파되었기에 사자들의 울부짖음이 들리는 구나.

본 1-3절이 10장의 결론인지 11장의 서론인지 의견이 분분하다.

앞선 본문과 연결해서 볼때, 또한 나무를 실제의 나무로 생각할때 인구의 증가로 레바논의 삼림이 훼파되는 것으로 볼 수도 있다. 길르앗과 레바논에 사람들이 정착하기 위해서 나무를 자르고 불을 내는 것이 바로 그 땅을 정착을 위한 준비작업이 되는 것이다.

문을 여는 행위는 누군가가 방해받지 않고 들어오는 것을 상징한다.

- To open the gate means to lower the defenses in order to allow someone or something to enter unhindered. In Ps 24:7 one reads a similar exhortation: “Lift up you heads, O you gates; be lifted up, you ancient doors, that the King of glory may come in.” In this psalm the Lord enters the community, bringing grace and mercy with him. Zechariah 11:1 provides the antithesis to Ps 24:7, for the Lord will come to Lebanon with judgment and devastation. The commandment to open the doors of Lebanon suggests that God’s judgment had so doomed the region that it would be futile to resist.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 315.

- Prophets had long linked Lebanon with Bashan in their sermons. Several passages pair these two regions in poetic verse (Isa 2:13; Jer 22:20; Ezek 27:5–6). In the biblical epoch, Lebanon was a sparsely populated territory, but was heavily forested. The geographic term “Lebanon” refers to the entire region known by that name, not merely Mount Lebanon.²³¹ Even though Lebanon did not present itself as a foe of Israel in the Old Testament, the land stands for every obstacle to the fulfillment of the Lord’s promises.
Bashan was situated east of the Jordan and north of Mount Gilead. In Num 21:32–35 the Israelites captured Bashan from King Og at the time of the conquest. Subsequently, Bashan was assigned to the tribe of Manasseh (Num 32:33; Josh 13:30). A fertile region, Bashan was famous in antiquity for its resplendent oaks that grew on its mountain slopes (Isa 2:13; Ezek 27:6). Bashan was also renowned for its verdant pastures (Deut 32:14; Ps 22:12; Ezek 39:18; Amos 4:1).
As already indicated, it is not entirely clear whether Zechariah viewed the trees in this passage as figurative or literal. While acknowledging the possibility of a literal interpretation, the Old Testament also frequently refers to trees as emblems of other entities.

²³¹ Merrill (Zechariah, 285) maintains that “Lebanon does not refer to the nation in any sense but to the source of the mighty cedar tree.”
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 315.

본문의 곡하다라는 단어 ‘헬렐’은 구약에서 절망적인 심판을 암시한다. 이는 이방에 대한 심판이나 이스라엘에 대한 하나님의 심판의 감정, 비애를 나타낸다.

- In v. 2 the pine trees and the oaks “wail” for the fallen cedars. The term “wail” (hêlēl) typically connotes despair over judgment in the Old Testament (Isa 13:6; Jer 47:2; Amos 8:3).²³⁵ The verb “wailing” proclaims judgment against foreign nations (Jer 25:34; Isa 23:1). The term also describes the great pathos that divine judgment would bring down upon Israel (Isa 65:13–15; Hos 7:13–15). Wailing thus describes the pathos, the sorrow, and the confusion that the devastation wrought.
²³⁵ הֵילֵל. HALOT, 413.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 316.

3절의 목자는 이방의 집권자를 의미한다. 2절의 나무의 곡함이 이제 3절의 목자와 사자의 곡함으로 나아간다.

- Verse 3 appears to draw heavily from earlier prophetic writings. Jeremiah illustrates the combination of several images found in Zech 11:1–3. Jeremiah 25:34–36 states,
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 316.

이처럼 주님의 오심, 그분의 통치는 그분을 믿고 따르는 자들에게는 기쁨과 즐거움이 되지만 그분을 대적하는 자들에게는 슬픔과 심판이 될 것이다.

- This messianic reign will bring great joy and satisfaction to the Lord’s people, but only sorrow to his opponents. Before God can establish his kingdom, those who would oppose the inauguration of the Lord’s reign must be overcome.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 317.

레바논의 백향목과 바산의 상수리나무는 그들의 위용과 호화로움으로 자랑거리가 되었지만 결국 하나님의 뜻을 따르지 않는 거만함으로 하나님의 심판을 자초하고 멸망하게 된다. 영광이 더할 수록 그 몰락은 더욱 비참하다.

4절) 여호와 하나님께서 스가랴에게 “너는 잡혀 죽을 양떼들의 목자가 되어라” 그들은 먹여라라고 말씀하셨다. 본문의 목자를 스가랴라고 읽을 수도 있고 메시야로서의 목자로 읽을 수도 있다.

- Psalm 95:7 and Ezek 34:30–31 introduce similar concepts. Thus, Zechariah’s sheep represent the nation, men and women who suffer daily under the heavy oppression to which their false “shepherds” subject them. If then the flock symbolizes Israel, that is, Judah, the shepherd must be responsible for God’s people, irrespective of his identity.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 324.

5절) 그 양떼를 사들인 자들은 그 양떼를 학살하고도 심판을 받지 않는다. 그들을 판자들은 말하기를 ‘여호와를 찬송하라. 내가 부자가 되었다’라고 한다. 그리고 그들의 목자들은 그들을 불쌍히 여기지 않는다.

- The metaphor of the Lord “selling” (mākar) his people to foreign powers as an expression of divine judgment occurs elsewhere, particularly in the book of Judges.²⁶¹ Judges 2:14 declares, “In his anger against Israel the Lord handed them over to raiders who plundered them. He sold them to their enemies all around” (cf. 3:8; 4:2; 10:7).²⁶² God himself does not “sell” his people in Zech 11:5.²⁶³ However, the metaphor in prior Old Testament texts illustrates the function of the figure of speech in chap. 11.
²⁶¹ מָכַר. HALOT, 581–82.
²⁶² Merrill, Zechariah, 288–89.
²⁶³ וּמֹכְרֵיהֶן.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 324.

본문의 양떼는 이스라엘 백성이다. 이를 판자들은 지도층 인물들(렘 23:1-2; 겔 34)이다. 이 목자로서의 역할을 감당해야할 지도층들의 실패는 결과적으로 하나님의 돌이킬수 없는 심판을 가져온다.

6절) 여호와께서 내가 더이상 이땅의 거민들을 불쌍히 여기지 않겠다라고 말씀하셨다. 그리고 내가 그들을 이웃의 손, 임금의 손에 넘기겠고 그들이 그 땅에서 깨질텐데 내가 그들의 손에서 건져내지 않을 것이다.

하나님께서 파송하신 목자의 활동이 실패하자 양떼에게 벌을 내리시고 그후 비참한 상황이 전개되자 하나님 자신이 내리신 처벌, 심판을 돌이키지 않으실 것이라는 굳은 결의를 천명하고 계신다.

하나님께서는 스가랴(혹은 메시야적 목자)에게 잡혀 죽을 양떼를 먹이라고 말씀하신다. 지금 포로귀환을 경험하고 성전 재건을 위해서 노력하는 이들을 향해서 결국 너희들이 다시 멸망하게 될 것을 예언하고 계신 것입니다. 아무리 성전 재건에 열심을 냈다고 할지라도 하나님을 온전히 따르지 않으면, 예수 그리스도를 온전히 하나님의 아들로 영접하지 않으면 심판을 받게 되는 것이다.

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