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1“For behold, rthe day is coming, sburning like an oven, when tall the arrogant and tall evildoers uwill be stubble. The day that is coming ushall set them ablaze, says the Lord of hosts, so that it will leave them neither root nor branch. 2 But for you vwho fear my name, wthe sun xof righteousness shall rise ywith healing in its wings. You shall go out zleaping like calves from the stall. 3 And you shall tread down the wicked, for they will be ashes under the soles of your feet, aon the day when I act, says the Lord of hosts.
1Ch 4:1–6 is ch 3:19–24 in Hebrew
r[ver. 5; ch. 3:2]
s[2 Thess. 1:7, 8]
tch. 3:15
tch. 3:15
uIsa. 47:14; [Matt. 3:12; Luke 3:17]
uIsa. 47:14; [Matt. 3:12; Luke 3:17]
vch. 3:16
wPs. 84:11; Luke 1:78; John 1:4; 8:12; 9:5; 12:46
x[Jer. 23:6]
yIsa. 53:5
z[Jer. 50:11]
aSee ch. 3:17
The Holy Bible: English Standard Version(Wheaton, IL: Crossway Bibles, 2016), 말 4:1–3.
1절) 용광로가 불타는 것과 같은 그 날이 임활 것이다. 그 때에 모든 교만한 자와 악을 행하는 자들은 지푸라기 같을 것이다. 그날에 그들을 불 살라서 뿌리나 가지 모두 아무 것도 남지 않을 것이다. 이는 만군의 여호와의 말씀이다.
불이 가지고 있는 이미지는 열, 빛, 정화, 심판이다.
용광로라는 이미지는 말 그대로 불로 불순물을 제거하는 것으로 그 날, 주의 심판의 날에 주님께서 악한 자들을 불 심판을 통해 멸망시키실 것을 보여주는 그림 언어이다. 이와 연관되어 교만하고 악을 행하는 자들을 지푸라기로 묘사하며 불로 이들을 태워 아무것도 남지 않을 것이라고 생생하게 이야기하고 있다. 이처럼 불은 구약과 신약에서 심판의 상징이다.
- the day.Shorthand for the day of the Lord (see v. 5; 3:2 and note). burn like a furnace.The imagery of using a furnace as an incinerator for destroying wicked people in the day of Yahweh’s judgment is both graphic and frightening (see 3:2–3; cf. Ps 21:9; Isa 1:31; 66:15–16). arrogant.The proud and “haughty” (Isa 13:11) who challenge God and escape, both by doing evil and then flaunting it (3:15; cf. Isa 2:12). stubble.Useless grain stalks; it is found in combination with fire in the OT as an image of divine judgment (cf. Isa 5:24; 33:11; Joel 2:5; Obad 18). fire.A frequent symbol of divine judgment (e.g., Isa 66:15; Amos 1:4; Zeph 1:18; Zech 12:6) and one aspect of Jesus’ ministry according to John the Baptist’s preaching (Matt 3:12; cf. Matt 13:30).
D. A. Carson, ed., NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message(Grand Rapids, MI: Zondervan, 2015), 1890.
-말라기는 단어 그루터기(‘겨’ NEB; ‘지푸라기’ NLT; ‘초개’ 개역개정-역주)를 사용함으로써 요엘 2:5에 묘사된 여호와의 날의 이미지를 다시 만들어 낸다. 불과 그루터기의 연결(4:1)은 종종 하나님께서 악인을 심판하는 것을 암시한다(예를 들면 사 5:24; 33:11; 47:14; 옵 18절; 출 15:7).
힐앤드류E., 학개·스가랴·말라기, ed. 백승현 and 정희연, trans. 유창걸, 초판., vol. 28, 틴데일 구약주석 시리즈 (서울시 서초구 방배로 68: 기독교문서선교회, 2014), 488.
2절) 주의 이름을 경외하는 이들에게는 공의로운 해가 떠 올라서 치료하는 광선(날개)를 비출 것이다. 너희가 나가서 외양간에서 나온 송아지처럼 뛸 것이다.
공의로운 해, 태양, 빛이 임하면 어둠은 사라진다. 이처럼 주의 날이 임하면 새벽이 밝아 오는 것처럼 어둠이 사라지고 회복과 치유가 임하게 될 것이다. 그 대에 하나님께서 당신의 백성을 신원하실 것이다. 눅 1:78절도 주님을 ‘돋는 해’로 묘사한다.
본문의 치료하는 광선은 다른 텍스트에서는 날개라는 의미이다. 새가 날개를 활짝 편것인데 이는 태양의 광선이 펼쳐지는 것으로 신적인 보호와 구원, 치유의 상징이다.
- sun of righteousness.Usually understood as a solar epithet for Yahweh (cf. Ps 84:11; Isa 60:19–20). The expression is a word picture describing the restoration and healing that will characterize the day of the Lord, when God will vindicate his people, as bright and sure as daybreak (2 Sam 23:4; Isa 30:26; 60:1, 3). It is a title for Christ in Zechariah’s song, the “rising sun … from heaven” that shines “on those living in darkness” (Luke 1:78–79; see note on Luke 1:78). The source for this title may have been the winged sun disk that is ubiquitous in ancient Near Eastern iconography. righteousness … healing.Connotes salvation and restoration, vindicating the faithful people of God. Jeremiah longed for and promised such divine “healing” (Jer 8:15; 33:6). rays.In other contexts, this Hebrew word is often translated “wings.” The outstretched wings of a bird and the extended rays of the sun were symbols of divine protection and deliverance in the biblical world (Exod 19:4; Deut 32:10–11; Pss 17:8; 18:10). frolic like well-fed calves.The imagery suggests the freshness and renewal of divine blessing, confirming the promise of 3:10 and overturning the lament of 3:14.
cf. compare, confer
D. A. Carson, ed., NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message(Grand Rapids, MI: Zondervan, 2015), 1890.
본문에 치료하는 광선으로 번역된 ‘카납’은 날개, 치마, 귀, 옷자락을 의미하는 단어이다.
כָּנָף: cs. כְּנַף, sf. כְּנָפִי, כְּנָפֶֽךָ; pl. cs. כַּנְפוֹת, du. כְּנָפַיִם, כְּנָפָֽיִם, cs. כַּנְפֵי, sf. כְּנָפֶיךָ, כְּנָפַיִךְ, כְּנָפָוJb 39:26, כַּנְפֵיהֶם; f.:—1. wingof var. birds Ex 19:4; ʿôf kānāfwinged creature Gn 1:21; kol-kānāfeverything that has wings Gn 7:14;—2. wingof other beings: a) of kerûb1 K 6:24; b) others: śārāfIs 6:2; women in vision Zc 5:9; rûaḥ2 S 22:11; c) yhwhPs 17:8; d) muṭṭôt kenāfāywof overflowing river, or outstretched wings of eagle Is 8:8;—3. skirtof garment: kenaf me‘îlô1 S 15:27; pāraš kānāf ʿal= take to wife Ez 16:8;—4. outermost (edge): a) kenāfôt hāʾāreṣthe (4) corners or ends of the world Is 11:12, kenaf hāʾāreṣend of the w. Is 24:16; b) ʿal-kenaf šiqquṣîmDn 9:27, tech. archit. term, pinnacle of the Temple (?).
William Lee Holladay and Ludwig Köhler, A Concise Hebrew and Aramaic Lexicon of the Old Testament(Leiden: Brill, 2000), 160.
어미 새가 펼친 날개로 새끼들을 보호하는 것처럼 하나님의 은혜가, 치료의 능력이 임하는 것을 의미한다.
“댁이 한 일은 주님께서 갚아 주실 것이오. 이제 댁이 주 이스라엘의 하나님의 날개 밑으로 보호를 받으러 왔으니, 그분께서 댁에게 넉넉히 갚아 주실 것이오.”” (룻기 2:12, NKSV)
“여호와께서 네가 행한 일에 보답하시기를 원하며 이스라엘의 하나님 여호와께서 그의 날개 아래에 보호를 받으러 온 네게 온전한 상 주시기를 원하노라 하는지라” (룻기 2:12, NKRV)
위의 룻기에서도 날개라는 단어를 사용하고 있다.
- The coming day, however, will not only remove the wicked; it will also heal the righteous.135Having figuratively described the end of the wicked by means of a sequence of destructive events, Malachi unfolds a series of events by which the righteous will be rewarded. The contrast expressed by the initial “but” is not marked grammatically136but by the contrastive nature of the events and the reintroduction of the Godfearers from v. 16.137
The initial sentence of v. 2 is literally, “Then the sun of righteousness will rise/shine [zāraḥ]138for you, fearers of my name, and healing in its wings.” This confusing metaphor pictures the divine bearer of justice appearing like the dawn to those “living in the land of the shadow of death” (Isa 9:2; Matt 4:16) to vindicate his “treasured possession.”139According to David, God revealed to him that “when one rules over men in righteousness, when he rules in the fear of God, he is like the light of morning at sunrise on a cloudless morning, like the brightness after rain that brings the grass from the earth” (2 Sam 23:3–4). This passage suggests the emotional response the “sun of righteousness” will incite (cf. Jer 23:5–6). Psalm 84:11 declared that God is “a sun and shield,” and according to Ps 104:1–3, God is “clothed with splendor and majesty,” he “wraps himself in light as with a garment.… He makes the clouds his chariot and rides on the wings of the wind.” The verb zāraḥis used in the theophany of Deut 33:2, describing how “the Lord came from Sinai and dawnedover them from Seir; he shone forth from Mount Paran. He came with myriads of holy ones from the south, from his mountain slopes.” When God “put[s] on righteousness as his breastplate, and the helmet of salvation on his head” (Isa 59:17) to punish the wicked and vindicate his people, he “risesupon you and his glory appears over you,” and all the nations will be attracted to the light (Isa 60:1–3). God will make his possession no longer “forsaken and hated” but “the everlasting pride and the joy of all generations” (Isa 60:15). Then
the sun will no more be your light by day, nor will the brightness of the moon shine on you, for the Lord will be your everlasting light, and your God will be your glory. Your sun will never set again, and your moon will wane no more; the Lord will be your everlasting light, and your days of sorrow will end. Then will all your people be righteous and they will possess the land forever. They are the shoot I have planted, the work of my hands, for the display of my splendor (60:19–21).
At John the Baptist’s circumcision, his previously mute father Zechariah praised God for “salvation from our enemies and from the hand of all who hate us” and acknowledged that his son would “go on before the Lord to prepare the way for him, to give his people the knowledge of salvation through the forgiveness of their sins, because of the tender mercy of our God, by which the rising sun will come to us from heaven to shine on those living in darkness and in the shadow of death, to guide our feet into the path of peace” (Luke 1:71, 76–79, my italics). Although the light came into the world with Jesus Christ and shined on those who received him, the darkness will not be dispelled until he returns.140At that time he will “expose the motives of men’s hearts,” and “each will receive his praise from God” (1 Cor 4:5).
In the ancient Near East it was common to depict the sun’s rays as the wings of a bird (Ps 139:9), and the connection with healing comes from the imagery of a bird’s protective wings (Deut 32:11).141The healing announced here will be complete: physical, spiritual, and emotional. All that was signified by the curse of ʿiṣṣābônon the man and the woman, “pain” and “painful toil” (both translating the same word in Gen 3:16–17) will be removed, as well as death itself (Zech 14:11; Rev 22:3). The Lord had assured Israel that if they followed his Torah, he would protect them from such afflictions as the Egyptians endured, for “I am the Lord, who heals you” (Exod 15:26). Even after they sinned, if they would repent, “then will I hear from heaven and will forgive their sin and will heal their land” (2 Chr 7:14; Isa 6:10; Isa 58:8; Hos 6:1). All true healing comes from God, for “I put to death and I bring to life, I have wounded and I will heal” (Deut 32:39; Pss 103:3; 147:3). Although the Lord is a God of justice, he “longs to be gracious to you; he rises to show you compassion” (Isa 30:18) and promises a time when “the moon will shine like the sun, and the sunlight will be seven times brighter, like the light of seven full days, when the Lord binds up the bruises of his people and heals the wounds he inflicted” (Isa 30:26; cf. 57:18–19; Jer 30:17; 33:6; Hos 14:4). That healing will be total and permanent, for “he will swallow up death forever” and will “wipe away the tears from all faces; he will remove the disgrace of his people from all the earth” (Isa 25:8). The source of the healing will be the substitutionary atonement of the suffering Servant: “by his wounds we are healed” (Isa 53:5; cf. 61:1; Matt 4:23–24; Luke 7:22; 1 Pet 2:24).
135On the theology of this section see B. K. Waltke, “A Canonical Process Approach to the Psalms,” in Tradition and Testament(Chicago: Moody, 1981), 15.
136Despite Glazier-McDonald calling the initial wawa “Wawadversative” (Malachi, 234).
137Those referred to there as (lit.) “fearers of Yahweh” are here “fearers of my name” (despite the NIV’s change from “fear” to “revere”).
138H. Ringgren proposes that the basic meaning of זָרַחis “light up” or “shine forth” but that it is usually used of the sun’s literal rising (e.g., Jonah 4:8; “זָרַח, zārach,” TDOT4:141).
139I agree with M. D. Carroll R. that in the immediate context “the meaning is probably that the righteousness of God will shine forth on that day of vindication” (“Malachi,” in Eerdmans Commentary on the Bible[Grand Rapids: Eerdmans, 2003], 734). But in the broader canonical context this text is fulfilled in Jesus Christ. As Van Groningen explains, the son points to “the Messiah as the One characterized by righteousness, one acting righteously and producing righteousness” (Messianic Revelation in the Old Testament[Grand Rapids: Baker, 1990], 933).
140Luke 22:53; John 1:4–9; 3:19; 8:12; 12:35, 46; Acts 26:18; Rom 13:12; 2 Cor 4:6; 6:14; Eph 5:8, 11; 6:12; Col 1:13; 1 Thess 5:4–5; 1 Pet 2:9; 1 John 2:8–9.
141Cf. J. H. Walton et al., The IVP Bible Background Commentary: Old Testament(Downers Grove: InterVarsity, 2000), 811. Merrill points out that “there is enough inner-biblical support for the winged sun of Malachi as an apt metaphor for blessing as not to require any cross-cultural borrowing” (Haggai, Zechariah, Malachi, 447).
Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 451–453.
본문에 의라는 단어는 ‘체다카’로 구약에 155번 사용되었는데 이는 공동체가 특정 규범을 지키는 것을 의미하며 또한 두번째로 공동체 내애서의 관계의 중요성을 강조한다. 본문의 경우에는 그 관계의 의무를 수행하는 것을 의미한다.
The literature concerning “righteousness” as a key concept in the OT is extensive.25In this specific form ṣeḏāqâoccurs 155 times in the OT. In the history of its interpretation we have two main definitions. The fundamental idea of the word suggests, on the one hand, the conformation with a specific norm, and on the other hand, the conformation with a certain relationship. According to the first interpretation “righteousness” means to act rightly in terms of the norm that is set by a specific community, while the second definition emphasizes the importance of the relationship within the community; in this case “righteousness” is the performing of the obligations of that relationship.
25Cf. my article “Sol Iustitiae Illustra Nos,” in Sol Iustitiae,ed. P. A. Verhoef, D. W. de Villiers, and J. L. de Villiers (Cape Town: N. G. Kerk Uitgewers, n.d.), pp. 1–23, with extensive literature.
Pieter A. Verhoef, The Books of Haggai and Malachi, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1987), 328.
3절) 또 하나님께서 일하시는 날에 악인들이 너의 발바닥의 재와 같이 됨으로 너희가 악인을 밟을 것이다. 만군의 여호와의 말이다.
- 동사 밟다(‘짓밟다’ NAB)는 구약 성경에서 말라기 4:3에만 등장하는 유일한 동사이다. 동사 밟다와 발의 결합은 승리를 상징한다. 이는 아마 정복된 원수의 목이나 가슴에 발을 올려 두는 승리한 왕의 이미지를 불러 일으킨다. 이는 성경세계에서 흔한 주제이다(수 10:24; 삼하 22:39–40; 왕상 5:3; 시 110:1; 사 51:23).29)이 표현은 신명기 11:24에 요약된 이스라엘의 언약적인 운명을 숨긴 채 언급하는 것일 것이다(네 발이 밟는 모든 곳을 소유할 것이라는 하나님의 약속). 재(에페르, ’ēper)는 ‘먼지’(NJPS, NLT)로 번역될 수도 있다. 그러나 하나님의 불같은 심판의 문맥은 전자인 재로 번역하는 것을 더 낫게 만든다.
의미
NAB New American Bible, copyright © 1995 by Oxford University Press, Inc. New York
29)TDOT13:19–320; ZIBBCOT5:418.
힐앤드류E., 학개·스가랴·말라기, ed. 백승현 and 정희연, trans. 유창걸, 초판., vol. 28, 틴데일 구약주석 시리즈 (서울시 서초구 방배로 68: 기독교문서선교회, 2014), 490–491.
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