728x90
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. 5 Then 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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
'성경묵상 > 스가랴' 카테고리의 다른 글
| 슥 13:1-6 죄 씻음과 우상 척결 (0) | 2017.03.15 |
|---|---|
| 슥12:10-14 은혜와 자비를 구하는 심령 (0) | 2017.03.14 |
| 슥 11:15-17 어리석은 목자의 최후 (0) | 2017.03.10 |
| 슥 11:7-14 은총과 연합의 막대기 (0) | 2017.03.09 |
| 슥 11:1-6 잡혀 죽을 양떼를 먹이라 (0) | 2017.03.08 |