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A Vision of a Flying Scroll
5 Again I lifted my eyes and saw, and behold, a flying ascroll! 2 And he said to me, “What do you see?” I answered, “I see a flying ascroll. Its length is twenty cubits, and its width ten cubits.”1 3 Then he said to me, “This is bthe curse that goes out over the face of the whole land. For everyone who csteals shall be cleaned out according to what is on one side, and everyone who dswears falsely2 shall be cleaned out according to what is on the other side. 4 I will send it out, declares the Lord of hosts, and it shall enter the house of the thief, and the house of ehim who swears falsely by my name. And fit shall remain in his house and gconsume it, both timber and stones.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 5:1–4.

스가랴의 예언은 초기 환상의 예언(주전 520-518)과 후기 예언(주전 480)으로 나눌 수 있다. 초기 환상은 포로 귀환한 백성이 열조를 본받지 말고 하나님께 돌아와서 성전을 재건할 것을 요청하고 이들을 격려하고 위로하는(4:8) 것이었다. 후기 예언은 원수들이 받을 심판과 화, 그리고 선민이 받을 약속에 관한 것이었다. 본 5장에서는 70년동안 바벨론에서 포로생활을 하고 돌아온 이스라엘 백성가운데 죄가 여전히 그들 가운데 있음을 보여주며, 스가랴 선지자는 백성들에게 도덕적으로 바른 삶을 촉구하고 있다. 

-The sixth vision is of a gigantic scroll, 30 feet by 15 feet (9.1 m by 4.6 m), flying in midair. Its dimensions are those of a large billboard, suggesting that the scroll is unrolled so that its fearful contents may be read. The scroll is a covenant document, written on both sides, like the tablets Moses received from the Lord in Ex. 32:15. Its task is to bring the covenant curses to bear on covenant breakers, using everyone who steals and everyone who swears falsely as representative examples (Zech. 5:3). Theft was a sin against one’s fellow man, while swearing falsely was an offense to God, since the oath was taken in the Lord’s name (v. 4). All covenant breakers will be cleaned out (v. 3) from the community by God’s covenant curse. It will enter the house of the covenant breaker and consume it (v. 4), no matter what building materials have been used.
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1757.

1-2절) 스가랴가 다시 눈을 들어 보니 날아가는 두루마리가 있었다. 이에 천사가 네가 무엇을 보느냐고 물었고 스가랴는 이에 대해서 본대로 날아가는 두루마리를 보고 있다고 말한다. 그 크기는 현존한는 일반적인 두루마리보다 40배나 컸는데 그 길이가 20규빗(9.14미터), 너비가 10규빗(4.57미터)나 되는 엄청난 크기였다. 
- Some commentators attempt to correlate the significance of these dimensions with the porch of the temple (1 Kgs 6:3), which had the same dimensions.375 Despite attempts to associate the measurements of the flying scroll with other prominent sites in the Old Testament, all efforts fail to demonstrate any literary or theological connection to the temple. Based on the dimensions of biblical scrolls found at Qumran, David Noel Freedman notes that the dimensions of the flying scroll exceeded the known size of extant manuscripts by 40 times. Freedman emphasizes the heavenly origin of the flying scroll, inferring that the size of the heavenly scroll implies that the heavenly temple was itself forty times larger than the earthly temple in Zion.376
375 See Halpern, “Ritual Background,” 178–79; Mitchell, Zechariah, 168–69; among many others.
376 D. N. Freedman, “The Flying Scroll in Zechariah 5:1–4,” in Studies in Near Eastern Culture and History, ed. J. A. Bellamy (Ann Arbor, MI: University of Michigan Press, 1990), 42–48.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 170.

이 날아가는 두루마리의 환상은 무엇보다 선지자 스가랴의 말씀의 대리자로서의 권위를 높여주며, 이 환상이 신적인 메시지임을 강조하고 있다. 게다가 이 두루마리는 말려져 있는 형태가 아니라 펼쳐져서 날아가고 있었기에 누구나 읽을 수 있는 형태였다는 것을 강조한다. 하나님께서는 당신의 말씀을 감추실 수도 있고 이것을 드러내실 수도 있는 분이다. 본문에서는 행악자들의 죄를 드러내고 이들에게 강력한 심판을 알림을 통해서 회개를 촉구하고 있는 것이다. 
- 
Despite uncertainty concerning the dimensions of the scroll, the symbolism of a scroll before Zechariah clearly communicated several points. Most important of all, the presence of the scroll in the sixth vision elevated the prominence of the written message as well as authenticating the prophet Zechariah as the authoritative spokesman from God to the people. The word “scroll” evoked strong biblical connotations as a frequent vehicle for communicating the divine message, while the size of the scroll emphasized its importance. The angel revealed the content of the divine message in the final verses of the vision as Zechariah gazed at the vision in bewilderment.
Zechariah’s depiction of the scroll as “flying” also has great significance. For instance, “flying” suggests that someone had unrolled the scroll. As a result, the scroll lay open for all to read. God chose neither to conceal his message nor to disclose it only to a select few. The scroll publicly proclaims the Lord’s condemnation of the people’s sin and his call for them to repent. The ruinous exile, whose residual effects the people still endured, provided persuasive proof that the Lord treats the matter of sin among his people severely.
Smith maintains that a flying scroll indicates that the message comes from God himself, not from any mere person.378 He also believes that the description reflects the speed with which the Lord’s message will arrive. Further, human hands never touch a “flying scroll.” God retains sole responsibility for sending this message to his people. Like the fifth vision, vv. 1–4 diminish human agency in order to highlight the supernatural nature of what God is doing. The flying scroll may also signify God’s omniscience and omnipresence, representing “a law in effect everywhere (see ‘over all the land’).”379 Ultimately, however, the sight of a flying scroll of unprecedented proportions demonstrates that the scroll functions in the prophecy as a symbol of divine authority. Zechariah’s vision remains unparalleled within its biblical and ancient Near Eastern context.

378 R. L. Smith, Micah-Malachi, 208.
379 Meyers and Meyers, Zechariah 1–8, 279.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 170–171.

3-4절) 천사가 이 날아가는 두루마리의 의미를 설명한다. 이것은 온 땅위에 내리는 저주로 도둑질 하는 자와 거짓 맹세하는 자들로 그들은 기록된 성경의 말씀, 언약대로 끊어지게 될 것을 말씀하신다. 이 두루마리는 도둑의 집과 하나님의 이름으로 거짓된 맹세하는 자의 집에 들어가 그 집 모두를, 나무와 돌을 모두 불태워 버릴 것이라고 말씀하신다. 본 심판에 등장하는 두가지 죄악은 십계명을 대표한다. 십계명의 돌판은 하나님과의 관계와 이웃과의 관계를 나타내는데 거짓 맹세하는 것은 하나님과의 관계를, 도둑질하는 것은 이웃과의 관계에 있어서의 죄악으로 이 둘을 통해서 모든 계명, 율법을 어긴 것에 대한 심판이 피할 수 없이 강력하게 임할 것을 보여주고 있는 것이다. 
- The sins mentioned in the vision also clearly evoke the Decalogue. The thief breaks the eighth Commandment (Exod 20:15), while the false witness (in the name of the Lord) transgresses the third (Exod 20:7, 16). Meyers and Meyers state, “Zechariah, like Jeremiah (chap 7) and Hosea (chap 4) before him, is citing the Decalogue in his plea for legal stability and social justice.”384
Any suggestion that these two crimes against God’s law represent two of the most frequent sins of Zechariah’s era misses the point.385 The two crimes Zechariah mentioned represent all of the commandments in each of the two tables of the Ten Commandments. The first table focuses on commandments that have special reference to the Israelites’ relationship with God. The second table governs the people’s relationships with one another. Hence, the angel’s decree in vv. 3–4 pronounces judgment on the people because they had broken every commandment about faithfulness to the Lord as well as every commandment about relationships with their neighbors. Baldwin summarizes, “Every one who steals is a pithy way of saying ‘every one who wrongs his neighbour,’ and every one who swears falsely (invoking the divine name) sums up blatant disregard for God’s holiness.”386
Moreover, the New Testament continues and develops the foregoing observations about transgressing divine law. For instance, Jas 2:10 states, “For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it.” James’s emphasis accurately reflects the Old Testament viewpoint and does not function as a New Testament corrective to the perspective of the Old Covenant. Since all mankind broke God’s law, guilt was collective, not merely individual. Consequently, the interpreting angel in Zech 5 pronounced guilt on the whole land of Israel, not merely on selected lawbreakers.

384 Meyers and Meyers, Zechariah 1–8, 284–85.
385 Sweeney, Twelve Prophets, 617; Conrad, Zechariah, 113.
386 Baldwin, Zechariah, 127.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 172.

하나님의 심판을 통해서 이스라엘을 정결케 하는 이 작업은 이스라엘의 회복의 선결 조건이다. 하나님께서는 식언치 않으시는 분으로 자신의 말씀을 능히 이루시는 분이다. 
(사 55:11, 개정) 『내 입에서 나가는 말도 이와 같이 헛되이 내게로 되돌아오지 아니하고 나의 기뻐하는 뜻을 이루며 내가 보낸 일에 형통함이니라』 

 (시 147:15, 개정) 『그의 명령을 땅에 보내시니 그의 말씀이 속히 달리는도다』


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8 Then the word of the Lord came to me, saying, 9 q“The hands of lZerubbabel have laid the foundation of this house; his hands shall also rcomplete it. sThen you will know that the Lord of hosts has sent me to you. 10 tFor whoever has despised the day of small things shall rejoice, and shall see uthe plumb line in the hand of Zerubbabel.
v“These seven vare the eyes of the Lord, wwhich range through the whole earth.” 11 Then I said to him, “What are these jtwo olive trees on the right and the left of the lampstand?” 12 And a second time I answered and said to him, “What are these jtwo branches of the olive trees, which are beside the two golden pipes from which the golden oil1 is poured out?” 13 He said to me, x“Do you not know what these are?” I said, “No, my lord.” 14 Then he said, y“These are the two anointed ones2 who stand by zthe Lord of the whole earth.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 4:8–14.

8-9저) 스룹바벨에게 다시금 여호와의 말씀이 임한다. 하나님께서는 스룹바벨이 이 전의 지대를 놓았고 그 손이 또한 이 역사를 마칠 것이다라고 말씀하신다. 

10절) 성전이 건축되어지는 과정이 이 일을 작은 일이라고 멸시하는 자들에게는 큰 도전이 되었을 것이다. 이처럼 하나님의 성전, 하나님의 나라는 작고 겸손하게 시작되지만 영광스러운 결과를 나타낸다. 또한 여기서 나오는 일곱은 앞서 3장 9절의 일곱눈을 떠오르게 하고 동시에 일곱 등잔에 대한 해석이기도 하다. 일곱 등잔으로 보면 빛의 속성을 강조하는 것이고 일곱 눈으로 보면 감찰하고 추적하는 것을 좀더 강조하게 된다. 이 일곱은 온세상에 두루 다니며 감찰하는 여호와의 눈이다. 
- (대하 16:9, 개정) 『여호와의 눈은 온 땅을 두루 감찰하사 전심으로 자기에게 향하는 자들을 위하여 능력을 베푸시나니 이 일은 왕이 망령되이 행하였은즉 이 후부터는 왕에게 전쟁이 있으리이다 하매』
- The growth of the building begun under Zerubbabel would be a challenge to those who thought of their times as a day of small things. God’s work may start in small and unobtrusive ways, yet reach a glorious conclusion (Matt. 13:31–32).
4:10b A number of the vision’s details remain to be clarified. The seven lamps on top of the lampstand are the eyes of the Lord, representing his watchfulness and awareness of everything that is going on through the whole earth. This watchfulness results in blessing for his faithful people (see 2 Chron. 16:9).
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1757.

- The parenthetical expression concluding v. 10 also presents difficulties. The words “these seven” likely refers back to the seven lamps of v. 2.341 The lamps symbolizing God’s continual presence and protection reminded Zerubbabel that the Lord’s power far exceeded whatever problem he might face as the people undertook the great project.
Barker believes the “eyes” refer anthropomorphically to the Lord, reminding Zerubbabel of God’s transcendence and sovereignty.342 The phrase “range throughout the earth” also suggests the Lord’s omniscience, recalling the themes of 2 Chr 16:9. The message of the fifth vision bears strong similarities to the first vision where the horses walking throughout the earth signify God’s ultimate dominion over his creation. While some attempt to identify the “seven eyes” in 4:10 with those in 3:9,343 the context suggests otherwise, particularly since the “eyes” in 3:9 were inscribed on a stone.

341 Mitchell, Zechariah, 163. Tigchelaar’s claim that the eyes belong to members of the divine assembly lacks supporting evidence (Prophets of Old, 31).
342 Barker, “Zechariah,” 630.
343 So Merrill, Zechariah, 161–62.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 163.

본문 10절의 기뻐하는 주체가 누구인가에 따라 본문의 해석이 달라진다. 여러 번역본들마다 이것을 포로기 이후의 이스라엘 백성으로 본다.(NIV, KJV, 개역개정, 새번역) 또한 기뻐한다의 주어를 이 일곱(여호와의 눈)으로 보기도 한다.(개역한글, NASB) 마지막으로 첫번째 대상을 조금더 구체적으로 제한하여 “작은 일의 날이라고 멸시하는 자”들로 보기도 한다. 

11-12절) 등잔대 좌우의 두 감람나무의 역할은 등불이 꺼지지 않도록 끊임없이 금 기름을 흘려 보내는 역할을 하고 있다. 
- In v. 11 the prophet asks a general question, followed by a specific one in v. 12. Both questions sought clarification regarding the vision Zechariah saw in vv. 2–3. Zechariah’s prior question focused on the lampstand; now he asks about the olive trees. In particular, Zechariah asked the angel about the “branches” of the olive trees.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 163.

왜 스룹바벨이 건축하는 성전의 일이 작은 일인가? 이스라엘이 포로에서 돌아와 이렇게 다시 건축하는 성전을 솔로몬의 성전과 비교할때 작은 일의 날, 학 2:3에서는 보잘것 없는 것으로 표현한다. 하지만 이렇게 작고 미약해 보이는 시작이지만 스룹바벨이 다림줄을 가지고 이 일을 진행하는 것을 보고 사람들은 모두 기뻐하게 될 것이다. 왜냐하면 그 시작과 더불어 계속해서 건축을 마무리할 수 있는 원동력, 성령의 기름을 공급할 것이기 때문이다. 앞서 큰 산이 외부에서 오는 방해물이라면 작은 일의 날이라고 멸시하는 자들은 내부적인 어려움, 적대자들을 나타낸다. 즉 스룹바벨은 이처럼 내, 외부의 방해와 어려움에도 불구하고 하나님의 성전 건축을 마무리할 것이라는 약속의 말씀이다. 이 말씀대로 성전은 이 신탁이 주어진 4년후, 다리오왕 6년 아달 월 3일에 완성된다.(스 6:15)

13-14절) 두 감람나무 두 가지가 무엇을 의미하는 지 알지 못하여 주께 묻고 주님께서는 이를 기름 부음 받은 자 둘로 온 세상의 주 앞에 서 있는 자라고 말씀하신다. 이 기름 부음 받은자, 기름을 발리운 자는 문맥상으로는 정치적인 지도자인 스룹바벨과 대제사장 여호수아를 상징한다. 
- These trees are thus characterized by endless fertility, which means unlimited amounts of oil for the lampstand, and they stand by the Lord of the whole earth as members of his heavenly court. Most interpreters think these two represent Zerubbabel (the governor, who was descended from David) and Joshua (the high priest). They stand in the Lord’s presence and receive his favor and protection. Other possibilities are that they represent Haggai and Zechariah, who as prophets had entrance into the heavenly deliberations; or the angels, who act as God’s agents in supplying unlimited divine assistance to the restored temple.
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1757.
구약에서 기름은 영광, 기쁨, 즐거움을 상징한다. 
- The continuous flow of golden oil continues the motif of gold introduced by the golden lampstand. Golden oil refers to the purest and finest oil possible. Moreover, the never-ending supply of oil symbolizes God’s continuous provision for the people’s many needs in the midst of daunting challenges. (See Hos 2:8; Joel 2:19, 24 where an abundant supply of oil reflects God’s blessings on his people.) Throughout the Old Testament, oil symbolizes honor (Judg 9:9), joy (Ps 45:8), and favor (Deut 33:24; Ps 23:5).349
349 Encyclopedia Judaica, 12:1349.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 164.
(사 60:1-3, 개정) 『[1] 일어나라 빛을 발하라 이는 네 빛이 이르렀고 여호와의 영광이 네 위에 임하였음이니라 [2] 보라 어둠이 땅을 덮을 것이며 캄캄함이 만민을 가리려니와 오직 여호와께서 네 위에 임하실 것이며 그의 영광이 네 위에 나타나리니 [3] 나라들은 네 빛으로, 왕들은 비치는 네 광명으로 나아오리라』

슥 4장의 환상과 신탁은 3장에서 나타난 여호수아에 대한 이상을 보충하면서 새로운 공동체의 질서가 어떠할 것인지를 보여준다. 즉 새로운 공동체에서의 대제사장과 정치적 지도자의 위치와 역할이 얼마나 중요한지를 보여준다. 

하나님의 일은 하나님의 능에 의해서 이루어지고 성취된다. 하지만 하나님께서는 이 과정에 인간의 역할을 요구하신다. 이처럼 하나님의 역사는 하나님의 신실한 자들을 통해서 이루어진다. 이 과정속에서 하나님의 역사에 동참하는 이들은 하나님의 능을 경험하는 귀한 체험을 하게 된다. 하지만 동시에 이 과정에서 내적, 외적 방해와 어려움을 겪게 될 것이다. 이러한 시간들을 통해서 성전 건축을 작은 일로 멸시하는 이들도 있는가 하면 이 일을 이루시는 하나님으로 인해 기뻐하게 되는 경험들을 하게 될 것이다. 



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4 And fthe angel who talked with me came again gand woke me, like a man who is awakened out of his sleep. 2 And he said to me, “What do you see?” I said, “I see, and behold, ha lampstand all of gold, with a bowl on the top of it, and iseven lamps on it, with seven lips on each of the lamps that are on the top of it. 3 And there are jtwo olive trees by it, one on the right of the bowl and the other on its left.” 4 And I said to fthe angel who talked with me, “What are these, my lord?” 5 Then the angel who talked with me answered and said to me, k“Do you not know what these are?” I said, “No, my lord.” 6 Then he said to me, “This is the word of the Lord to lZerubbabel: mNot by might, nor by power, but by my Spirit, says the Lord of hosts. 7 Who are you, nO great mountain? Before lZerubbabel oyou shall become a plain. And he shall bring forward pthe top stone amid shouts of ‘Grace, grace to it!’ ”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 4:1–7.

본문은 5번째 환상을 다룬다. 앞서 4번째 환상이 대제사장이 정결하게 될 것을 보여준다면, 4장은 다윗의 후손인 스룹바벨을 통해서 성전건축이 완성될 것을 말해준다. 
등잔을 통해서 나타난 빛은 그분의 백성들 사이에 그분의 임재와 그분의 영광을 나타낸다. 또한 등대는 하나님의 백성이 그분의 빛을 세상속에 드러내야함을 상징적으로 보여주는 것이다. 
- When properly functioning as the seat of worship, the Lord’s house always had a lampstand providing light within. The tabernacle contained a single golden lampstand lighting the holy place (Exod 25:31–40). Later, the temple possessed ten lampstands made of pure gold, five on each side of the front of the inner sanctuary (1 Kgs 7:49). However, not until Zech 4 does the issue of the lampstand within the Lord’s temple arise again. In each instance, the light produced by the lampstands represents God’s glory and his presence among his people. Moreover, the lampstands may also symbolize the people of God and the role they should play reflecting the Lord’s light to the nations. We will return to the question of the lampstand’s significance at the end of the discussion on v. 14.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 153–154.

본문의 순금 등대를 무엇으로 보는지에 대한 다양한 견해가 있다. 이를 이스라엘 백성으로, 하나님 자신으로 또한 성전을 상징하는 것으로 보기도 한다. 본문의 흐름상으로는 성전으로 보는 것이 합당하다. 

1-3절) 스가랴에게 말하던 천사가 다시 와서 그를 깨우자 마치 잠에서 깬 사람 같았다. 그가 보여준 환상은 바로 순금으로 만든 등잔이었는데 그 위에 기름 그릇이 있고 그 기름 그릇위에 일곱등잔이 있었다. 그 등잔을 위해서 일곱 관이 있었다. 
2절은 순금 등잔대의 모습을 설명해준다. 본문을 어떻게 해석하느냐에 따라서 실제로 등잔이 이 등대에 몇개인지 다르게 해석될 수 있다. 7개. 12개. 49개로 다양한 해석이 가능하다. 중요한 것은 한 등대에 일곱개의 등잔이 있는 것을 상징하는 것으로 예수그리스도 안에 일곱 교회로 해석될 수 있다. 등불을 위해서 기름이 공급되어야 하는데 이 등대에는 감람나무를 통해서 지속적으로 기름이 공급되는 것을 볼 수 있다. 
등잔대 곁에, 좌우에 감람나무가 한그루씩 있었다. 이 감람나무를 통해서 끊이지 않고 계속해서 기름이 공급된다. 
-  The church is a candlestick, set up for the enlightening of this dark world and the holding forth of the light of divine revelation to it. The candle is God’s; the church is but the candlestick, but all of gold, denoting the great worth and excellence of the church of God. This golden candlestick had seven lamps branching out from it, so many sockets, in each of which was a burning and shining light. The Jewish church was but one, and though the Jews that were dispersed, it is probable, had synagogues in other countries, yet they were but as so many lamps belonging to one candlestick; but now, under the gospel, Christ is the centre of unity, and not Jerusalem, or any one place; and therefore seven particular churches are represented, not as seven lamps, but as seven several golden candlesticks, Rev. 1:20. This candlestick had one bowl, or common receiver, on the top, into which oil was continually dropping, and from it, by seven secret pipes, or passages, it was diffused to the seven lamps, so that, without any further care, they received oil as fast as they wasted it (as in those which we call fountain-ink-horns, or fountain-pens); they never wanted, nor were ever glutted, and so kept always burning clear. And the bowl too was continually supplied, without any care or attendance of man; for (v. 3) he saw two olive-trees, one on each side the candlestick, that were so fat and fruitful that of their own accord they poured plenty of oil continually into the bowl, which by two larger pipes (v. 12) dispersed the oil to smaller ones and so to the lamps; so that nobody needed to attend this candlestick, to furnish it with oil (it tarried not for man, nor waited for the sons of men), the scope of which is to show that God easily can, and often does, accomplish his gracious purposes concerning his church by his own wisdom and power, without any art or labour of man, and that though sometimes he makes use of instruments, yet he neither needs them nor is tied to them, but can do his work without them, and will rather than it shall be undone.
 Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 1574.

- Since lamps normally burned olive oil in ancient Israel, the presence of the two olive trees probably symbolizes a continual supply of oil to keep the lamps burning. Verse 12 reveals that these trees produce oil that flows unaided into the golden lampstand. Thus, the lampstand did not require human effort to ensure a continual supply of oil.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 156.

4-5절) 스가랴가 천사에게 이것들이 무엇인지 묻는다. 본문에서 스가랴가 묻는 것이 무엇일까? 금등대 환상 자체인지 아니면 두 감람나무가 의미하는 바인지? 천사는 스가랴의 질문에  즉답하지 않고 여호와께서 스룹바벨에게 하신 신탁을 말하고나서 12절에서 두 감람나무의 의미를 설명한다. 이것으로보아 5절의 질문은 감람나무로 보인다. 
- Even though Zechariah knew what he saw, he did not know what the vision signified. Furthermore, the interpreting angel declined to answer Zechariah’s question, something he had not done previously in the book. The effect of delaying his answer to the prophet heightens the importance of the questions Zechariah originally posed. Zechariah would not receive the angel’s response until the final verse of the vision.300
To what does the demonstrative pronoun “these” refer in Zechariah’s question (“What are these?”)? Several suggest that Zechariah asks only about the meaning of the olive trees,301 but the text does not clearly indicate that Zechariah’s question was just about the trees. More likely, the prophet wondered what the entire vision connoted, including the particular features in the vision such as the lampstand and olive trees.302

300 Meyers and Meyers (Zechariah 1–8, 240–41) understand the angel’s question as a taunt to Zechariah, asking aloud how a prophet who has access to the Lord’s throne room does not know the significance of what he observes. While this interpretation is possible, the angel’s response does not make it clear that Zechariah receives a rebuke. Rather, a preferable explanation is that the angel’s question stresses the point the angel desires to underscore.
301 Baldwin, Zechariah, 120; Meyers and Meyers, Zechariah 1–8, 240.
302 C. F. Keil and F. Delitzsch, Minor Prophets, reprint ed. (Grand Rapids: Eerdmans, 1980), 265; Mitchell, Zechariah, 162.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 157.

6-7절) 본 신탁은 정치적 지도자인 총독 스룹바벨에게 하신 말씀이다. 바로 스룹바벨이 사람의 힘과 능이 아니라 하나님의 신으로 성전건축을 마무리할 것을 선포하고 있는 것이다. 그런 의미에서 볼때 순금 등대에 계속해서 기름을 공급하는 이상은 성전건축에 필요한 모든 것을 하나님께서 공급해 주심을 의미하며 또한 하나님이 공금해 주시는 것이 바로 하나님의 영이라는 것이다. 결국 인간의 힘이나 능력으로가 아니라 오직 하나님의 능력으로 이 일을 이루실 것을 말하고 있다. 7절의 큰 산은 성전건축에 방해가 되는 장애물을 의미하는데, 이 장애물이 스룹바벨 앞에서 더이상 장애가 아니라 평지가 될 것을 말하고 있는 것이다. 
스룹바벨이 은총을 외치는 무리들 가운데서 그 성전의 머릿돌을 놓게 될 것이다. 결국 성전 건축의 완성을 알리는 마지막 돌을 얹으며 자신들의 힘과 능력이 아니라 하나님의 능으로 이룬 것에 대해서 하나님을 찬양하는 것이다. 





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A Vision of Joshua the High Priest
3 Then he showed me jJoshua the high priest standing before the angel of the Lord, and kSatan1 standing at his right hand to accuse him. 2 And the Lord said to Satan, l“The Lord rebuke you, O Satan! The Lord who has mchosen Jerusalem rebuke you! Is not this na brand2 plucked from the fire?” 3 Now jJoshua was standing before the angel, oclothed with filthy garments. 4 And the angel said to pthose who were standing before him, q“Remove the filthy garments from him.” And to him he said, “Behold, rI have taken your iniquity away from you, and sI will clothe you with pure vestments.” 5 And I said, t“Let them put a clean turban on his head.” So they put a clean turban on his head and clothed him with garments. And the angel of the Lord was standing by.
6 And the angel of the Lord solemnly assured jJoshua, 7 “Thus says the Lord of hosts: If you will walk in my ways and ukeep my charge, then you shall vrule my house and have charge of my courts, and I will give you the right of access among wthose who are standing here. 8 Hear now, O Joshua the high priest, you and your friends who sit before you, for xthey are men who are a sign: behold, I will bring ymy servant zthe Branch. 9 For behold, on athe stone that I have set before Joshua, on a single stone with bseven eyes,3 I will cengrave its inscription, declares the Lord of hosts, and dI will remove the iniquity of this land in a single day. 10 In that day, declares the Lord of hosts, every one of you will invite his neighbor to come eunder his vine and under his fig tree.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 3:1–10.

본문의 환상은 제사장적인 나라로서 이스라엘의 미래적 회복의 예언을 말해준다. 이처럼 제사장직의 회복, 성전의 회복은 미래의 메시야가 오심으로 완성되고 성취될 것이다. 
4-5번째 환상은 앞선 세가지 환상과는 조금 다르다 
- The fourth and fifth visions differ significantly from visions one to three in several distinctive respects. The introductory formula, “I looked up and saw” does not appear in the fourth or fifth visions, and no angelic interpreter emerges to explain the meaning of the fourth vision, unlike previous visions. Further, Zechariah himself functions as an active participant in visions four and five, whereas the prophet remains in the background in chaps. 1–2. Moreover, the content of the fourth and fifth visions is relatively simple when compared to the earlier visions, describing real people and objects, unlike the other-worldly figures portrayed in visions one to three.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 131.

- In the preceding three visions Zechariah surveyed the rebuilt city of Jerusalem.180 In visions four and five the prophet envisioned the temple and its courts. The previous visions sketch the Lord’s grand designs for his city, his people, and how the nations would finally turn to him. Visions one, two, and three assure the wavering people that God will keep the promises of a restored vibrant temple that he had made to Ezekiel (chaps. 40–48), ultimately fulfilling that grand prophecy. The fourth vision, The Cleansing of the High Priest, addresses the problem of a holy God who desires to accomplish great things through his sinful people. Zechariah 3:1–5 reveals the vision proper that Zechariah saw, while verses 6–10 disclose the vision’s explanation.
180 For a fuller discussion of differences between visions four and five compared to the others, see Meyers and Meyers, Zechariah 1–8, 213–16.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 132.

본문은 대제사장 여호수아의 죄에 대해서 말한다. 하물며 일반 백성들의 죄는 어떠할까? 
본문의 여호수아는 누구인가? 스 2:, 느 7:7의 예수아이다. 이 이름의 의미는 여호와께서 구원하신다라는 의미이다. 
- Joshua the high priest appears also in Ezra 2:2 and Neh 7:7 as “Jeshua.”183 The name means “Yahweh saves.” Joshua also figures prominently in Hag 1:1, 12, 14; 2:2, 4, as well as in Zech 6:11. We know that Joshua was the son of Jehozadak (2 Kgs 25:18; 1 Chr 6:40–41; Jer 52:24), who was the son of Seraiah, the chief priest when the exile began in 587 BC. The Babylonians executed Seraiah, and presumably Jehozadak fathered and raised Joshua in Babylon. Joshua was probably an old man by the time of Zechariah’s vision.184
183 For a helpful survey concerning Joshua’s role in the fourth vision, see Meyers and Meyers, Zechariah 1–8, 16–17.
184 Merrill, Zechariah, 131.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 133.

1절) 본문의 첫 장면은 법정의 모습으로 나타난다. 판사는 여호와의 천사, 기소자는 사탄으로 여호수아의 오른쪽에 있고 피고는 더러운 옷을 입은 대제사장 여호수아이다. 본문의 사탄은 대적자, 고소자의 의미이다. 
- The Hebrew word śātān fundamentally means “adversary” or “accuser.”194 The Hebrew term frequently applies to a human adversary. For example, when describing Solomon’s opponents the text reads, “Then the LORD raised up against Solomon an adversary [śātān], Hadad the Edomite” (1 Kgs 11:14). The primary Hebrew lexicon, HALOT, lists numerous other examples that signify an “accuser” or an “opposing party.” The lexicon also surveys uses that apply to an angelic being, but the mere presence of the Hebrew term in an Old Testament text does not in and of itself determine how the word functions.
194 שָׂטָן. See HALOT, 1317 and BDB, 966.
HALOT The Hebrew and Aramaic Lexicon of the Old Testament, ed. L. Koehler and W. Baumgartner, trans. M. E. J. Richardson
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 135.

2-3절) 이 법정에서 하나님께서 친히 피고를 변호하시며 도리어 사탄을 책망하신다. 이유는 하나님께서 택하신 예루살렘, 이스라엘을 대표하는 대제사장 여호수아를 대적하는 것을 받아들이실 수 없었기 때문이다. 그런데 문제는 여호수아가 냄새나는 더러운 옷을 입고 있는 것이다. 이는 이스라엘의 부정함을 상징한다. 동시에 이 불이 애굽에 대한 심판을 상징한다고 할때는 그 불, 심판으로부터 그들을 건져내시는 것을 상징하고 있는 것이다. 
- The phrase “a burning stick snatched from the fire” echoes Amos 4:11, which states, “I overthrew some of you as I overthrew Sodom and Gomorrah. You were like a burning stick snatched from the fire.” Just as the Lord plucked Lot from the burning brimstone falling on Sodom and Gomorrah, so had the Lord delivered Joshua and the people of God he represented from the burning judgment of the exile. The same theme appears in Isa 7:4 where Isaiah sarcastically spoke of Rezin and Pekah as “these two smoldering stubs of firewood.” These passages highlight God’s grace in rescuing his people before judgment crushed them, offering them salvation so they could serve him in peace and security (see also 1 Cor 3:15). Possibly, the exodus also served as a backdrop for v. 2. Deuteronomy 4:20 and Jer 11:4 describe the Lord’s delivering Israel from Egyptian bondage by using the metaphor of pulling the nation out of an iron-smelting furnace.209 This figure of speech must have held particular significance for Joshua since his grandfather Seraiah was assassinated by Judah’s foes (2 Kgs 25:22–26). Surely, to be “snatched from the fire” also alluded to the nation’s recent deliverance from the Babylonian exile.
209 For a helpful survey of the nuances of Zechariah’s imagery, see Petersen, Zechariah 1–8, 192–93.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 137.
이처럼 더럽고 냄새나는 옷을 입은 여호수아가 천사랍에 서 있었다. 여기서 여호수아는 유다 백성을 상징한다. 죽을 수 밖에 없는 이 죄인들을 향해서 이들을 내가 선택했다고 두둔하시며 도리어 사탄을 꾸짖으시고 그들에게 자비를 베풀고 계시는 것이다. 
- Since Joshua represents Judah, evidently the Lord continued to see both Joshua and Judah as guilty sinners before him, even though they had completed their punishment during the exile. Mitchell adds that Judah was “so evidently guilty that, as the high priest’s silence would suggest, an express accusation was unnecessary and a successful defense impossible.”214 Despite their abject guilt before the Lord, God’s rebuke of “Satan” highlights the mercy the Lord intended to extend to his people. Of the abundant number of Old Testament texts portraying the Lord’s merciful character, Hos 11:9 is one of the most blessed: “I will not carry out my fierce anger, nor will I turn and devastate Ephraim. For I am God, and not man—the Holy One among you. I will not come in wrath.”215
214 Mitchell, Zechariah, 150–51.
215 See also Isa 4:3–4 where the motifs of restored Zion, inhabitants soiled with filth, and fire also occur in the same passage. See Petersen, Zechariah 1–8, 193–94, for a discussion of parallels between Zech 3:3 and Isa 4:3–4.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 139.

4절) 이제 여호와께서 더러운 옷을 벗기심으로 그의 죄악을 제거하여주셨고 나아가 아름다운 옷을 입히신다. 본문은 우리의 의가 아니라 주님의 의를 통해서 죄인들을 의롭다 칭하시는 것을 보여준다. 결국 아름다운 옷은 칭의 사역을 이야기하는 것이다. 
(히 10:22, 개정) 『우리가 마음에 뿌림을 받아 악한 양심으로부터 벗어나고 몸은 맑은 물로 씻음을 받았으니 참 마음과 온전한 믿음으로 하나님께 나아가자』
- The latter part of v. 4 is rich with symbolism. After removing Joshua’s vile raiment, the angel declares that the high priest would receive “rich garments” so that he could wear proper attire in the Lord’s presence. The word translated “rich” only occurs here and in Isa 3:22. The Hebrew word maḥălāṣôt describes “especially fine, white garments.”217 Typically, the Old Testament describes priestly clothing as “holy” garments, not the “rich” garments of v. 4. Exodus 28:2 illustrates this message: “Make holy garments for your brother Aaron.”
217 מַחֲלָצוֹת. HALOT, 569.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 140.

5절) 이 대화속에 갑자가 스가랴가 끼어든다. 그는 대제사장 여호수아에게 정결한 관을 그의 머리에 쓰게 해 달라고 요청한다. 결국 정결한 예복 뿐만 아니라 정결한 관까지 쓰게 된 것이다. 결국 정결 예법에 따라서 의식적인 정결함에 이르게 하신 것인데 이는 여호수아 본인이 한것이 아니라 하나님의 편에서 이루어진 것이다. 

6-7절) 이제 다시 여호와의 천사가 여호수아에게 이렇게 증언한다. 만일 여호와의 도를 행하며, 그분의 규례를 지키면 이 결과로 하나님의 집을 다스릴 것이고, 하나님의 뜰을 지킬 것이며, 하나님 앞에서 자유롭게 왕래할 것을 약속하신다. 
2가지의 명령(조건)
- The first verb is “walk” (hālak), which occurs frequently in the Old Testament with the metaphorical sense of living one’s life.222 “To walk” means to live life in a moral and spiritual fashion, abiding by the Lord’s decrees (see Pss 1:1; 23:4. 101:6 says, “My eyes will be on the faithful in the land, that they may dwell with me; he whose walk is blameless will minister to me”).223 This expression characterizes Joshua’s personal spirituality. Before the high priest can minister, his own integrity of life must be unimpeachable.
The second phrase, “keep my requirements” (mišmartî tišmōr), serves as a technical expression for the faithful completion of the priest’s official duties elsewhere in the Old Testament.224 Particularly in Num 3 where levitical responsibilities are outlined, this phrase repeatedly describes priests who dutifully fulfill their divine mandate. For instance, Num 3:7 introduces the priests’ responsibilities to Aaron and Israel: “They are to perform duties for him [šāmrû ʾet-mišmartô] and for the whole community at the Tent of Meeting by doing the work of the tabernacle.” Moreover, these cultic responsibilities expanded to include civil administration and other legal responsibilities in the postexilic era when the people had no king.225
Together, the two concepts of walking and keeping God’s law signify obedience to the Lord and living a righteous personal life that scrupulously upholds the additional priestly mandates (Deut 8:6; 10:12–13). Moreover, v. 7 explicitly demonstrates that the angel’s charge addresses Joshua both as an individual and as Judah’s representative.

222 הָלַךְ. See HALOT, 246–48 and BDB, 234.
223 Deut 8:6 expresses the similar concept, establishing a standard of godly living for all of the Deuteronomic material.
224 מִשְׁמַרְתִּי תִשְׁמֹר. HALOT, 649–50, 1581–84.
225 Meyers and Meyers, Zechariah 1–8, 194–95.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 141–142.

8-10절) 본문속에서 예표, 종, 싹, 한 돌이라는 표현은 종말론적 미래에 일어날 것에 대한 상징으로 특히 종, 새싹, 돌은 메시야와 긴밀한 관련을 맺고 있다. 
- While Isaiah, among others, uses the title “Branch” to refer to the coming Messiah, Isaiah refers to Messiah with greater frequency as the “Servant” (ʿebed).238 The Hebrew term ʿebed functions in many different ways in the Old Testament.239 When ascribed to humans, the “servant of the Lord” stands as the highest title that the Old Testament bestows on humans. Accordingly, few individuals achieve the honor. Those so described in the biblical text include Abraham, Isaac, and Jacob (Deut 9:27); Moses (Num 12:7); Job (Job 1:8); David (2 Sam 3:18); Hezekiah (2 Chr 32:16); Israel (Isa 41:8); and the coming Suffering Servant (Isa 52:13; 53:11). A rare application of “servant” applies to one who, although not a believer in the Lord, functions at a critical juncture in history to fulfill the Lord’s plan, as did Nebuchadnezzar (Jer 25:9; 27:6) and Cyrus (Is 44:26–45:1). The New Testament picks up the older usage, portraying Christ as a “servant” (Matt 12:18; Acts 2:13, 26; 4:27, 30; Rom 15:8; Phil 2:5–8).
238 עֶבֶד. See HALOT, 774–75.
239 Interpretations of the “servant” are so numerous and controversial that the famous Old Testament scholar, S. R. Driver, abandoned his commentary on Isaiah because he felt overwhelmed by the scope of the material (North, Suffering Servant, 1).
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 144–145.
본문에서 돌은 특히 메시야, 이스라엘 지파를 상징하는 보석을 상징한다. 
일곱 눈은 성령의 충만한 모습, 즉 무한하고 전능하신 그분의 모습을 상징적으로 설명하는 것이다. 
포도나무와 무화과나무 아래로 서로 초대하리라는 의미는 평화롭게 새는 나라를 표현한다. 약속한 하나님의 회복을 통하여 사람들을 초대하여 하나님의 약속하신 말씀을 연구한다는 의미를 가진다. 

- Baldwin summarizes the message of vv. 8–10 as follows: “The ‘living water’ of the fountains causes the Branch to shoot up (verse 8), washes away guilt (9) and ensures prosperity (10).”274 Rom 11:26–27 continues a similar message: “And so all Israel will be saved, as it is written: ‘The deliverer will come from Zion; he will turn godlessness away from Jacob. And this is my covenant with them when I take away their sins.’ ”
274 Baldwin, Zechariah, 117–18.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 152.

결국 3장은 대제사장 여호수아가 정결하지 못함으로 제대로 사역을 감당하지 못하다가, 하나님께서 그를 다시금 정결케 하시고 장차 오실 새싹이신 메시야를 통해서 이땅의 죄악을 제거하실 것을 보여주시는 것이다. 


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6 Up! Up! vFlee from the land of the north, declares the Lord. For I have wspread you abroad as the four winds of the heavens, declares the Lord. 7 xUp! Escape to Zion, you who dwell with the daughter of Babylon. 8 For thus said the Lord of hosts, after his glory sent me2 to the nations who plundered you, yfor he who touches you touches zthe apple of his eye: 9 “Behold, aI will shake my hand over them, band they shall become plunder for those who served them. Then cyou will know that the Lord of hosts has sent me. 10 dSing and rejoice, O daughter of Zion, for ebehold, I come fand I will dwell in your midst, declares the Lord. 11 gAnd many nations shall join themselves to the Lord in that day, and shall be my people. fAnd I will dwell in your midst, and cyou shall know that the Lord of hosts has sent me to you. 12 hAnd the Lord will inherit Judah as his portion in the holy land, and will again ichoose Jerusalem.”
13 Be silent, all flesh, before the Lord, for he has roused himself from his holy dwelling.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 2:6–13.

(슥 2:6-13, 새번역) 『[6] 어서 너희는 북쪽 땅에서 도망쳐 나오너라! 나 주의 말이다. 내가 너희를 하늘 아래에서 사방으로 부는 바람처럼 흩어지게 하였지만, 이제는 어서 나오너라. 나 주의 말이다. [7] ㉠바빌론 도성에서 살고 있는 시온 백성아, 어서 빠져 나오너라!'" / ㉠히, '바빌론의 딸과 함께 살고 있는' [8] "만군의 주님께서 이렇게 말씀하신다. 주님께서 나에게 영광스러운 임무를 맡기시고, 너희를 약탈한 민족에게로 나를 보내시면서 말씀하신다. '너희에게 손대는 자는 곧 주님의 눈동자를 건드리는 자다. [9] 내가 손을 들어 그들을 치면, 그들은 저희가 부리던 종에게 노략질을 당할 것이다.' 그 때에야 비로소 너희는 만군의 주님께서 나를 보내셨음을 알게 될 것이다." [10] "도성 시온아, 기뻐하며 노래를 불러라. 내가 간다. 내가 네 안에 머무르면서 살겠다. 나 주의 말이다." [11] 그 날에, 많은 이방 백성들이 주님께 와서 그의 백성이 될 것이며, 주님께서 예루살렘에 머무르시면서, 너희와 함께 사실 것이다. 그 때에야 너희는, 만군의 주님께서 나를 너희에게 보내셨음을 알게 될 것이다. [12] 주님께서는 그 거룩한 땅에서 유다를 특별한 소유로 삼으실 것이며, 예루살렘을 가장 사랑하는 도성으로 선택하실 것이다. [13] 육체를 지닌 모든 사람은 주님 앞에서 잠잠하여라. 주님께서 그 거룩한 거처에서 일어나셨다!』

6-7절) 북방땅에 거하는 이들을 향해서 도망쳐 나올 것을 요청하시는 하나님, 또한 베벨론 도성에서 바벨론의 딸들과 거주하는 시온 백성들을 행해서 도망 칠 것을 요청하신다. 

8-9절) 만군의 여호와께서 그분의 영광을 위해서 스가랴를 이스라엘을 노략한 민족을 향하여 보내셔서 이렇게 말씀하도록 하신다. “이스라엘을 손대는 자는 나 하나님의 눈동자를 손대는 것이다. 내가 손을 들어 그들을 치면 그들을 자신들이 압제하던 종에게 노략을 당하게 될것이다.” 이 말씀이 성취되는 것을 통해서 너희 이스라엘을 하나님께서 나를 보내신 것을 알게 될 것이다. 

10-13절) 시온의 딸로 노래하고 기뻐하라고 요구하신다. 왜냐하면 주님께서 이들 가운데 함께 계시기 때문이다. 그 날에 이방 나라들이 여호와께 속하여 내 백성이 될 것이로 하나님께서 그 가운데 머무실 것이다 바로 그때 우리는 만군의 주님께서 스가랴를 이스라엘 백성들 가운데 보내셨음을 알게 될 것이다. 
9절과 11절은 반복해서 스가랴를 백성들 가운데 보내신 것을 알게 될 것을 말씀하신다. 어떻게 알게 되냐면 바로 만군의 여호와께서 그들가운데 머무시는 것을 보고 알게 될 것이다. 
그날에(11절) 많은 나라가 여호와께 속하여 그분의 백성이 될것이고 여호와 하나님께서 그들 가운데 머무실 것이다. 궁극적으로 예루살렘과 유다를 회복시키실 뿐만 아니라 이방을 하나님의 백성이 되게 하실 것이다. 

* 스가랴의 8가지 환상

1. 여호와께서 두루 다니심(1:7-17)
성전을 재건하다가 지치고 실망한 이스라엘에게 용기와 소망을 줌
2. 네 뿔과 네 대장장이(1:18-21)
때가 되면 하나님이 원수를 물리치실 것임
3. 측량줄(2:1-13)
예루살렘이 완전히 재건됨
4. 대제사장 여호수아(3:1-10)
택한 백성의 죄가 하나님의 은혜로 용서됨
5. 등잔대와 감람나무(4:1-14)
낙심한 스룹바벨에게 용기를 줌
6. 날아가는 두루마리(5:1-4)
율법을 깨뜨린 자들은 그 율법에 의해 징계 받음
7. 에바 속의 여인(5:5-11)
모든 죄악이 제거됨
8. 네 병거(6:1-8)
이스라엘의 대적을 정복하시는 하나님


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A Vision of a Man with a Measuring Line
2 1 And I lifted my eyes and saw, and behold, oa man with a measuring line in his hand! 2 Then I said, “Where are you going?” And he said to me, p“To measure Jerusalem, to see what is its width and what is its length.” 3 And behold, qthe angel who talked with me came forward, and another angel came forward to meet him 4 and said to him, “Run, say to that young man, r‘Jerusalem shall be inhabited sas villages without walls, because of tthe multitude of people and livestock in it. 5 And I will be to her ua wall of fire all around, declares the Lord, and I will be the glory in her midst.’ ”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 2:1–5.

본문의 이야기는 앞선 첫번째 환상(2:16)과 연결된다. 실제로 측량줄을 가지고 예루살렘을 측량함을 통해서 재건 프로세스의 시작을 알리고 있다. 
암 7:7-9, 17에서 등장하는 다림줄(측량줄)은 이스라엘의 악행에 대한 심판을 상징한다. 하지만 본문에서는 신적인 작정과 섭리를 통해서 예루살렘을 재건하시고자하시는 하나님의 의지를 보여주고 계신다. 
본문의 심장은 아모스와는 대조되며 예레미야 선자자에게 소망없는 때에 밭을 살 것을 명하시는 것과 연결된다. 이외에도 에스겔, 계시록에서도 이러한 내용을 옅볼수 있다. 
- Zechariah’s scene, in contrast to the picture in Amos, portrays God’s blessing, representing the fulfillment of the restoration Jeremiah prophesied (32:1–15) when he bought the field at Anathoth at the inception of the Babylonian exile. Jeremiah’s symbolic action demonstrated the certainty of God’s plan to restore his people after their punishment was complete. Ezekiel also envisioned a resurveying as a prelude to rebuilding (40:3).102 To be specific, Ezek 40–48 presents an additional striking parallel to Zechariah’s third vision because both texts emphasize the necessity of rebuilding the city to exacting measurements, albeit on a scale different from those seen in preexilic days. Furthermore, many New Testament scholars see Zech 2:1, along with Ezek 40:3, as the primary Old Testament background for Rev 11:1, which reads, “I was given a reed like a measuring rod and was told, ‘Go and measure the temple of God and the altar, and count the worshipers there.’ ” In Rev 11 the Lord pulls back the curtain to show John a glimpse of the rebuilt temple in the eschatological new Jerusalem.103
102 For a helpful expansion of these themes, see Merrill, Zechariah, 114.
103 Although he agrees with this assertion, K. A. Strand argues that Lev 16 also lies behind Rev 11:1. See Strand, “An Overlooked Old-Testament Background to Revelation 11:1,” AUSS 22 (1984): 317–25.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 112–113.

당시 포로기 이후의 이스라엘 백성들에게 있어서 과거 외부 세력들의 공격을 통해서 멸망당한 트라우마가 있었기 때문에 자신들의 안전을 보장해줄 그 무언가를 만들 것에 대한 부담이 크게 있었을 것이다. 그런데 지금 주님께서 눈에 보이는 안전(성곽)이 아니라 눈에 보이지 아니하는 하나님께서 너희들의 불성곽이 되어주실 것이라고 말씀하고 계신 것이다. 
(스 4:1-5, 개정) 『[1] 사로잡혔던 자들의 자손이 이스라엘의 하나님 여호와의 성전을 건축한다 함을 유다와 베냐민의 대적이 듣고 [2] 스룹바벨과 족장들에게 나아와 이르되 우리도 너희와 함께 건축하게 하라 우리도 너희 같이 너희 하나님을 찾노라 앗수르 왕 에살핫돈이 우리를 이리로 오게 한 날부터 우리가 하나님께 제사를 드리노라 하니 [3] 스룹바벨과 예수아와 기타 이스라엘 족장들이 이르되 우리 하나님의 성전을 건축하는 데 너희는 우리와 상관이 없느니라 바사 왕 고레스가 우리에게 명령하신 대로 우리가 이스라엘의 하나님 여호와를 위하여 홀로 건축하리라 하였더니 [4] 이로부터 그 땅 백성이 유다 백성의 손을 약하게 하여 그 건축을 방해하되 [5] 바사 왕 고레스의 시대부터 바사 왕 다리오가 즉위할 때까지 관리들에게 뇌물을 주어 그 계획을 막았으며』
에스라는 당시 예루살렘 중건을 방해하는 세력들로부터의 위협을 위와 같이 기록한다. 

1-2절) 손에 측량줄을 가지고 있는 한 사람(천사)에게 스가랴가 묻는다. “네가 어디로 가는가?” 그러자 그 천사가 대답한다. “예루살렘의 너비와 길이가 어떠한지를 측량하기 위해서”라고. 이렇게 구체적인 길이를 측량하는 모습이 바로 재건 프로세스의 시작인 것이다. 

3-5절) 스가랴에게 말하는 천사가 나가고 다른 천사가 나와서 말한다. 너는 달려가서 그 소년에게 말하기를 "예루살렘은 그 가운데 사람과 가축이 많으므로 성곽 없는 성읍이 될 것이다” 이어서 “여호와께서 내가너를 위해서 불로 둘러싼 성곽이 될 것이고 너희 가운데 내가 영광이 될 것이다”라고 말씀하신다. 
그렇다면 실제로 이러한 성취가 언제 일어났는가? 느헤미야 시기에 완성된 성벽안에는 사람들이 도리어 살기를 싫어해서 제비를 뽑아야 할 지경이었다. 그래서 이것이 궁극적인 교회의 완성을 의미한다고 보기도 한다. 
- Another question arises regarding when this prophecy found its fulfillment. Nehemiah’s generation certainly never saw the fulfillment of this prophecy, for he had to cast lots in order to compel the people to move into Jerusalem (Neh 11:1–2). Jerusalem came closer to holding an expansive population during the life of Christ, but few suggest that the book of Zechariah ultimately points to a first century AD fulfillment. Beyond these conclusions, alternate interpretations differ markedly.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 115.
- The scope of God’s promises does not adequately correspond to any historical epoch. The massive repopulation of Jerusalem, the Lord as “a wall of fire” around Zion, the Lord’s glorious reign from within his holy city, and the many nations who “will be joined with the Lord in that day” all prefigure an eschatological fulfillment. Yet the anticipation of a populous Judah characterizes texts describing the postexilic era. Isaiah 49:19 speaks of the land when it states, “Though you were ruined … now you will be too small for your people.” Jer 31:27 declares that “days are coming … when I will plant the house of Israel and the house of Judah with the offspring of men and of animals.” Ezek 36:11 prophesies, “I will increase the number of men and animals upon you, and they will be fruitful and become numerous. I will settle people on you as in the past and will make you prosper more than before.” Many additional passages illustrate the same point.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 116.

이스라엘에게 있어서 불은 심판을 상징한다. 성경속에서 불은 하나님의 강력한 임재를 상징한다. 불타는 떨기나무, 불기둥과 구름기둥으로 인도하신 하나님, 소멸하시는 불로서 표현되는 하나님. 
본문 5절에서 내가 불로 둘러싼 성곽이 될것이다라는 표현은 출 3:14의 하나님의 자기 계시, 나는 스스로 있는 자이다라는 메시지와 동일한 형식이다. 이러한 언약적 형식을 사용해서 바로 그 하나님께서 불 성곽이 되어주시겠다라고 말씀하신 것이다. 우리는 보이는 성벽을 요구하지만 하나님께서는 우리의 불성곽이 되어주심으로 우리가운데 영광이 되시겠다라고 말씀하신다. 

- Jerusalem’s walls figure prominently in vision three as an additional motif. Initially, Zechariah favorably described the absence of walls as a practical reality for a city that outgrew its capability to contain its inhabitants, and the prophet did not portray Zion as vulnerable to her enemies simply because she had no city walls. Nonetheless, the people needed protection in their undefended circumstances. To meet this need the Lord promised personally to serve as a “wall of fire” providing a sure defense for his city, a theme mentioned later in 9:8.116 Perhaps the most surprising feature of the “wall of fire” theme is the use of fire as a future reward for Israel’s faithfulness, since fire often represents judgment in both Testaments, as well as in the rabbinic literature.117
Throughout Scripture, fire represents God’s powerful presence. In Exod 3:2–4:14 God appears to Moses in a burning bush, and in 13:21 he guides his people through a pillar of fire. Even the New Testament continues the fire theme in Heb 12:29 that describes God as “a consuming fire.” Although Isa 26:1 does not mention fire, the verse portrays the Lord as the wall that protects Israel. In addition to serving as the fire around the perimeter of the city, the Lord’s glory within the city ensures the strength of Judah’s covenant with her God.
Reinforcing the Lord’s covenant relationship with his people, the Hebrew expression translated “I myself will be” (ʾehyeh) powerfully echoes Exod 3:14, “I am who I am. This is what you are to say to the Israelites: ‘I am’ has sent me to you.”118 Both Zech 2:5 and Exod 3:14 use the same verbal form, signifying the Lord’s covenant and his personal, strengthening presence with his people as he guides them through the vicissitudes the future would bring. Baldwin summarizes, “God is both dealing with potential enemies and protecting His people, in the same way and on the same covenant basis as He did at the Exodus.”119 Even the combination of fire and glory recalls the exodus (Exod 13:22; 14:20). The pair of themes also figures together prominently when the Lord’s presence occupies the tabernacle (Exod 40:34).
Elsewhere, the term “glory” describes God’s magnificent presence in the temple (see Hag 2:3, 7, 9).120 In Zechariah, the Lord’s glory reassures the remnant that God will aid the rebuilding of the temple. The Hebrew word for “glory” (kābôd) functions similarly throughout the Old Testament by describing the presence of the Lord.121 Despite this reference to the rebuilding of the temple, vision three highlights the rebuilding of Jerusalem as a whole.

116 For an intriguing survey of the rabbinic treatment of the wall of fire motif, see I. Chernus, “ ‘A Wall of Fire Round About’: The Development of a Theme in Rabbinic Midrash,” Journal of Jewish Studies 30 (1979): 68–84. See also Petersen, Zechariah 1–8, 171.
117 Chernus, “Wall of Fire,” 68.
118 The Hebrew אֶהְיֶה echoes throughout the Old Testament in the name “the Lord” (Yahweh) and in the New Testament in numerous ways, including the “I am” passages in the Gospels.
119 Baldwin, Zechariah, 107.
120 כָּבוֹד. See HALOT, 457–58; BDB, 458–59.
121 See Exod 24:16, 17; 40:34, 35; 1 Kgs 8:12; 2 Chr 5:14; Ezek 1:28; 8:4; 9:3; 10:19; 11:22; 43:2, 4, 5; 44:4; Isa 6:3.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 116–117.


저작자표시 (새창열림)

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A Vision of a Horseman
7 On the twenty-fourth day of the eleventh month, which is the month of Shebat, in the second year of Darius, the word of the Lord came to the prophet bZechariah, the son of cBerechiah, son of dIddo, saying, 8 “I saw in the night, and behold, qa man riding on a red horse! He was standing among the myrtle trees in the glen, and behind him were rred, sorrel, and white horses. 9 Then I said, ‘What are these, my lord?’ sThe angel who talked with me said to me, ‘I will show you what they are.’ 10 So qthe man who was standing among the myrtle trees answered, t‘These are they whom the Lord has sent to upatrol the earth.’ 11 And they answered sthe angel of the Lord who was standing among the myrtle trees, and said, u‘We have patrolled the earth, and behold, all the earth vremains at rest.’ 12 Then sthe angel of the Lord said, w‘O Lord of hosts, whow long will you xhave no mercy on Jerusalem and the cities of Judah, against which you have been angry these yseventy years?’ 13 And the Lord answered zgracious and comforting words to sthe angel who talked with me. 14 So sthe angel who talked with me said to me, ‘Cry out, Thus says the Lord of hosts: aI am exceedingly jealous for Jerusalem and for Zion. 15 bAnd I am exceedingly angry with the nations that are cat ease; dfor while I was angry but a little, ethey furthered the disaster. 16 Therefore, thus says the Lord, fI have returned to Jerusalem with mercy; gmy house shall be built in it, declares the Lord of hosts, and hthe measuring line shall be stretched out over Jerusalem. 17 Cry out again, Thus says the Lord of hosts: iMy cities shall again overflow with prosperity, jand the Lord will again comfort Zion and again kchoose Jerusalem.’ ”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 1:7–17.

7절) 다리오 왕 제이년 열한째 달 곧 스밧월 이십사일에 잇도의 손자 베레갸의 아들 선지자 스가랴에게 여호와의 말씀이 임하니라
본문은 스가랴의 8개의 환상중에 첫번째 환상으로 시기가 적시된다. 앞서 1절과 비교할때 3개월이 지났고, 학개 1:15절과 비교할때 성전 재건이 시작된지는 5개월이 지난 시점이다. 
- Verse 7 serves as a superscription for all eight visions (1:7–6:8). The date formula given here, “the twenty-fourth day of the eleventh month, the month of Shebat, in the second year of Darius,” represents the fullest date formula found in the book of Zechariah. The date, February 15, 519 BC, was the evening in which God disclosed all of the night visions since the verse introduces the entire section.18 This date falls three months after Zechariah’s initial oracle (1:1). Furthermore, the date has special significance since it comes five months after the work to rebuild the temple had resumed (Hag 1:15). On this basis alone, the twenty-fourth day of the month had great significance for Zechariah and his audience, a fitting time to hear a word from the Lord.
18 Merrill, Zechariah, 61, 99–100.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 94.

8절) 붉은 말을 타고 골짜기 속 화석류 나무 사이에 선 한 사람을 밤에 보는 스가랴, 밤은 고난과 슬픔을 상징하는데 새벽은 이 어두움이 물러가는 것을 의미한다. 
- If properly understood, Zechariah’s symbolism portrayed a night watchman who guards the people under his care through a distressing night and waits for any sign of dawning hope of God’s deliverance.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 95.
본문속에 한 사람, 내게 말하는 천사등 다양한 대상들이 등장한다. 이들이 같은 대상인지 다른 존재들인지는 분명하지 않다. 
- Consequently, “the angel who was talking with me” in v. 9 represents Zechariah’s angelic interpreter, not the angel of the Lord. Smith also concludes that the “man” portrays the angel of the Lord and sees the pronouns “these” and “they” in vv. 9–11 as referring to “the other angelic riders in the patrol.”
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 96.
본문에 붉은 말은 탄 한 사람은 그 뒤에 다른 말들(붉은 말, 자줏빛 말, 흰 말)을 이끌고 자신에게 주어진 역할(땅을 두루 다니며 감찰 하는 일)을 감당하고 있었다. 

9-11절) 붉은 말의 환상을 본 스가랴가 이것이 무엇인지를 하나님께 묻는다. 이에 대해서 스가랴에게 천사가 대답한다. 화석류 나무 사이에 선 자가 이들(말들)은 여호와께서 땅에 두루 다니라고 보낸 자들이라고 대답한다. 11절에서는 이들이 자신들의 정탐에 대한 결과를 보고한다. 정탐자들(말들)이 화석류 나무사이에 선 여호와의 천사에게 “우리가 땅을 두루 다녀보니 온 땅이 평안하고 조용하다”라고 대답한다. 
- God sent these angelic troops to patrol his earth, projecting his regal authority throughout the world. On their return, the angelic garrison delivered an astounding report of peace throughout the earth. Merrill notes with sensitivity to the Hebrew text that the verbal form translated by the NIV “we have gone” means “to assert dominion or sovereignty over.”55 A couple of well-known examples should suffice to illustrate this nuance. In Ezek 28:14 the king of Tyre in his arrogance seeks to assert his authority as he “walked around.” The same verbal form describes Satan’s “walking about” the earth in Job 1:7.
55 Merrill, Zechariah, 104. The Hb. verb, הִתְהַלֵּךְ occurs in the Hithpael, which often expresses iterative or repeated action. See HALOT, 248.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 100.
정탐 결과에 대해서 이견이 있다. 문자적으로 평안하고 조용하다라고 보기도 하지만 이후에 나오는 이스라엘의 상태는 그렇지 않다. 당시 페르시아의 패권 장악으로 평화로운 시기였다라고 말한다. 

12-13절) 여호와의 천사가 여호와께 언제까지 예루살렘과 유다 성읍을 벌하시겠습니까. 이제 벌써 70년이 지났습니다. 라고 말한다. 이에 여호와께서 선한 말씀, 위로하는 말씀으로 대답하신다. 이 말씀이 바로 이스라엘을 회복시키실 것에 대한 하나님의 약속이다. 
- The angel recounted “kind and comforting words” from the Lord—assurances that God would soon begin restoring the temple, the cities, and indeed the people themselves. The word “comfort” (niḥumîm)68 evokes strong parallels with Isa 40:1, where a comparable verbal form of the same word found in Zech 1:13 occurs.69 Isa 40:1 proclaims the end of the exile and the beginning of God’s restoration of his people. With as much pathos as in the Isaianic promise of deliverance, the angel declares to Zechariah that “the long night of waiting (seventy years)” was over.70
68 נִחֻמִים. See HALOT, 688–89.
69 In Isa 40:1 the prophet employed the Hebrew expression נַחֲמוּ נַחֲמוּ עַמִּי (“comfort, comfort my people”).
70 R. L. Smith, Micah-Malachi, 191.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 103.
 
14-15절) 이 환상을 본 스가랴에게 이를 선포할 것을 요청한다. 그것은 바로 여호와 께서 예루살렘과 시온을 위하여 크게 질투하며, 그들의 안일함으로 인하여 진노하였다. 하나님께서는 조금 진노하셨는데 그들은 힘을 내어 고난을 더한다는 것이다. 
질투하시는 하나님 
- Zechariah’s interpreting angel declared that the Lord was utterly “jealous” for Jerusalem.72 While jealousy strikes many moderns as a negative emotion, jealousy comprises a fundamental part of the vocabulary of love and often describes God’s relationship to Israel. Jealousy describes the intensity of God’s love toward his people. God’s love is never passive. Rather, the Lord’s love burns like a refiner’s fire, consuming the dross and all impurities, as well as purifying the resulting precious relationship. The Lord’s jealousy portrays his protective love for Israel, as well as his desire for faithful worship from his followers. Perhaps the most important observation about God’s jealousy concerns the connection to the covenant that the term evokes. The first mention of God’s jealousy occurs when the Lord made the covenant with Israel in Exod 20:5: “You shall not bow down to them or worship them (idols); for I, the Lord your God am a jealous God.” Jealousy also occurs in Exod 34:14 and Deut 5:9, which are covenant contexts as well. Describing this special relationship between the Lord and Israel, Baldwin observes,
Because they (Israel) are His, they can belong to no one else, hence the prohibition of idolatry and the sanctions against it in the third commandment; but these are followed by the assurance of “steadfast love to thousands of those who love me and keep my commandments” (Ex. 20:6). God’s jealousy is a measure of the intensity of His love towards those with whom He has entered into covenant. So great is His love that He cannot be indifferent if they spurn Him by disobedience or sheer carelessness.73
God’s jealousy burns like a fire (Deut 4:24) that not only burns against Israel for her infidelity toward the Lord (Deut 32:16, 21), but it also enflames and consumes the nations for opposing God’s beloved, Israel (Ezek 36:3–7; 38:19–23). The Lord’s jealousy also plays an important role in Isaiah (9:7; 37:32; 42:13; 59:17). Ezekiel’s teaching viewed God’s jealousy prominently, containing one quarter of all references to divine jealousy in the entire Old Testament. Ezekiel pictured the Lord’s jealousy for the faithful love of his people using the metaphor of a husband’s jealousy for his adulterous wife (16:38, 42; 23:35). Most frequently, God’s jealousy burned against his people in wrath. Nahum 1:2 presents an exception in which the Lord’s jealousy consumes his foes in defense of Israel.74
This same jealousy moved the Lord to restore Judah, to comfort her, and to protect her. Judah groaned for seventy years as God’s fire scorched her for her sins. Now, the Lord’s jealousy on behalf of Judah compelled him to renew his blessings to her. For God, the issue focuses on faithfulness to his covenant with Israel. Nowhere in the Old Testament is this commitment portrayed in more emotive terms than Hos 2:19–20:
I will betroth you to me forever;
I will betroth you in righteousness and justice,
in love and compassion.
I will betroth you in faithfulness,
and you will acknowledge the Lord.

72 The Hb. verb קִנֵּא occurs with its cognate accusative, a strongly emphatic verbal construction. See the similar idiom in 8:2.
73 Baldwin, Zechariah, 102. For a more extensive development of these themes, see A. Petitjean, Les oracles du Proto-Zacharie (Paris: J. Gabalda, 1969), 79–81.
74 TWOT, 3:1145–47.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 103–104.

유다를 향해서 조금 노하시는 주님, 하나님의 노하심의 목적이 그들을 멸하기 위함이 아니라 그들을 자신의 자녀로 훈련시키고 연단시키기 위함이기 때문이다. 
- While the language of the passage could support either interpretation, it is preferable to conclude that God was only “a little angry” with Judah, meaning that he intended to discipline her as a parent would discipline a wayward child. He was not angry to the point that he sought to end his relationship with his people. The nations’ crime would then add to the intensity of their judgment. The Lord would not seek to end Judah’s identity as a political, social, and religious entity.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 106.

16-17절) 여호와께서 예루살렘으로 돌아왔은즉 내 집이 건축 될 것이다. 이 측량줄은 건물을 짓기 위해서 필수적인 것으로 구약에서 하나님께서 회복, 재건하실때 사용하시는 것이다. 
- The “measuring line” the Lord brings to stretch out over Jerusalem represents the string line builders still use today in establishing the placement of foundations and the construction of straight walls. In several Old Testament texts God symbolically stretched out a line in the process of rebuilding (Job 38:5; Jer 31:39). Thus, the imagery reinforces the message that construction in Jerusalem the Lord will begin shortly.83
83 Meyers and Meyers, Zechariah 1–8, 123.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 107.

여호와께서 말씀하시기를 나의 성읍이 넘치도록 다시 풍성할 것이다. 또한 여호와께서 다시 시온을 위로하며 다시 예루살렘을 선택할 것이다라고 말씀하셨다. 
- Although not clear in the NIV, one encounters the Hebrew word ʿôd (often translated “again, further”) four times in v. 17.85 Meyers and Meyers summarize the importance of the repetition saying that the term expresses Zechariah’s “understanding of continuity between the preexilic and postexilic communities, a continuity to be symbolized by the restored temple.”86
The Lord commanded Zechariah to “proclaim further” the message of imminent restoration. This instruction linked the following promise to the former one, reiterating the message of hope and assurance. Even the pronoun “my” in the phrase “my cities” reinforces God’s personal relationship with his people. (Similar themes occur in Hos 14:5–8; Joel 3:18–21; and Amos 9:11–15.)87
At the close of v. 17, Zechariah declares that the Lord chose Jerusalem. While the historical books make the point that God had elected Jerusalem (see 2 Chr 6:6, “I have chosen Jerusalem for my Name to be there”), no other prophet does so.88

85 צו̇ר. See HALOT, 795–96.
86 Meyers and Meyers, Zechariah 1–8, 124.
87 Sweeney, Twelve Prophets, 580–81.
88 Petitjean, Proto-Zacharie, 71–72.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 107.

스가랴의 첫번째 환상은 이스라엘을 향한 하나님의 은혜, 위로, 축복을 보여준다. 하나님께서는 스스로 이스라엘의 과거를 잊으시고 그들을 사랑하신다. 

- In conclusion, Zechariah’s first vision expresses God’s grace, comfort, and blessing to Israel. This vision has several theological emphases. For one, the Lord himself loves his people, forgetting the past. Additionally, the presence of the angel of the Lord supernaturally benefits Israel. Because the Lord had elected and comforted his people, Israel could assure herself of a bright future. God was no powerless deity, though. He reigned with complete sovereignty over every nation. Apart from this profound truth about the Lord, faith would represent little more than naïve, wishful thinking. The theological theme of creation stresses God’s authority and dominion over his entire world. Despite any measure of circumstances that might seem to crush the hopes of the community of faith, the Lord’s jealousy for his people demonstrates the faithful relationship God offers his people. As the psalmist instructs,
Blessed is he whose help is the God of Jacob,
whose hope is in the Lord his God,
the Maker of heaven and earth,
the sea, and everything in them—
the Lord, who remains faithful forever. (Ps 146:5–6)
Finally, for those nations who were not chosen and who had opposed God and his people, only a future of judgment awaits.89

89 Charles Feinberg, Minor Prophets (Chicago: Moody, 1976), 38.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 107–108.


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A Call to Return to the Lord
1 In the eighth month, ain the second year of Darius, the word of the Lord came to the prophet bZechariah, the son of cBerechiah, son of dIddo, saying, 2 e“The Lord was very angry with your fathers. 3 Therefore say to them, Thus declares the Lord of hosts: fReturn to me, says the Lord of hosts, and gI will return to you, says the Lord of hosts. 4 hDo not be like your fathers, ito whom the former prophets cried out, ‘Thus says the Lord of hosts, fReturn from your evil ways and from your evil deeds.’ But jthey did not hear or pay attention to me, declares the Lord. 5 Your fathers, where are they? And kthe prophets, do they live forever? 6 lBut my words and my statutes, which I commanded mmy servants the prophets, did they not novertake your fathers? So they repented and said, o‘As the Lord of hosts purposed to deal with us for pour ways and pdeeds, so has he dealt with us.’ ”

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

1절) 다리오왕 2년 8월에 스가랴(잇도의 손자 베레갸의 아들)에게 여호와의 말씀이 임함. 앞서 학개는 6월에 여호와의 말씀을 받았는데 2달후 말씀이 스가랴에게 임한 것이다. 에스라 5-6장이 바로 학개와 스가랴의 활동시기임을 알 수 있다. 당시는 BC 520년에 해당하고 이제 바벨론 왕국이 쇠퇴하고 페르시아가 패권을 장악하는 시기였다. 스가랴의 이름의 뜻은 “여호와께서 기억하신다”이다. 이는 하나님과 백성사이의 신적 언약관계를 나타내는 말이다. 
- God gives the prophecies during the time covered in Ezra 5–6 (see Ezra 5:1 and 6:14).
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1753.

- The phrase the prophet used, “the word of the Lord” (dĕbar—YHWH), occurs frequently in the Old Testament, and especially in the writing prophets, to assert divine authority.4 This expression typically functions as a technical term to claim divine revelation for a prophecy.5 The same phrase opens the books of Hosea, Joel, Jonah, Micah, Zephaniah, and Malachi. Similar phrasing begins the book of Haggai also. Occurring dozens of times in the prophets alone, the phrase usually appears either at the beginning and/or ending of most prophetic oracles, not just at the beginning of prophetic books. For instance, the expression occurs repeatedly in the book of Zechariah.6
4 The Hb. דְּבַר־יהוה emphasizes the Lord’s role in communicating his word to his messenger (see 1:7; 4:8; 6:9; 7:1, 4, 8; 8:1, 18). This term occurs over 150 times in the prophetic literature. For a thorough analysis of the phrase, see O. Grether, Name und Wort Gottes im Alten Testament (Giessen: Alfred Töpelmann, 1934), 62–65. This formula is similar in meaning to the equally common prophetic expressions נְאֻם־יהוה (“a saying of the Lord”), and כֹּה אָמַר יהוה (“thus says the Lord”).
5 TDOT, 3:111.
6 Zech 1:1, 7; 4:6, 8; 6:9; 7:1, 4, 8; 8:1, 18; 9:1; 11:11; 12:1.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 80.

다른 선지자들과는 달리 스가랴는 부모와 조부의 이름을 명시하고 있다. 이는 스가랴의 가문의 정통성을 강조하기 위한 것이다. 스가랴는 제사장 라인 사람이다. 
- Verse 1 also introduces the prophet who received the divine message, “Zechariah son of Berekiah, son of Iddo” (see 1:7). This brief genealogy personalizes Zechariah, giving more information about the prophet himself than any of the other minor prophets except for Zephaniah. Amos, Obadiah, Micah, Nahum, Habakkuk, and Haggai offer no family information whatsoever. Hosea, Joel, and Jonah only mention the prophet’s father. By providing this additional information, Zechariah emphasized his continuity with the past and served to distinguish him from others who bore this popular name.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 80.

스가랴에 대해서 신약에 예수님께서 그의 순교를 언급하시는데 이것을 해석하는데 여러가지 문제가 있다. 
- When one turns to the New Testament, a further complication regarding Zechariah’s lineage emerges after reading Jesus’ pronouncement of judgment on the Pharisees for “the blood of Zechariah son of Berekiah, whom you murdered between the temple and the altar” (Matt 23:35; see Luke 11:51). The only reference to the martyrdom of any priest named Zechariah in the Old Testament occurs in 2 Chr 24:20–22, speaking of “Zechariah son of Jehoiada.” Furthermore, the event narrated in 2 Chr 24 occurred c. 800 BC, precluding any identification with our prophet.15 While a definitive solution to the question is unavailable, commentators tend either to suggest that our prophet was ultimately martyred or that Isaiah’s associate, “Zechariah son of Jeberekiah” (Isa 8:2) is in view. The primary difficulty with both suggestions, however, is the absence of historical references to the martyrdom of either individual.
15 See J. Bright, A History of Israel, 3rd ed. (Philadelphia: Westminster, 1981), 255.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 83.

2절) 여호와께서 열조들에 대해서 심히 진노하셨다라고 선포한다. 본문은 설교형식으로 선포된다. 
-  Zechariah repeatedly referred back to earlier teachings in the Torah as well as other divine commands, and he freely employed exhortation to enjoin his hearers to repent and return to God. (See the helpful parallels in Deut 20:1–9; Josh 1:1–11; 2 Chr 15:1–7; 19:6–7; 20:15–17; 30:6–9; Jer 7:1–26.)19
19 M. A. Sweeney, The Twelve Prophets, Vol. 2, Berit Olam (Collegeville, MN: Liturgical Press, 2000), 570.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 84.

하나님의 백성들은 하나님의 거룩하심을 경외하고 그분을 경배해야 한다. 스가랴는 지속적으로 신적인 분노를 표출한다. 
- Consequently, the people of God should fear God’s holiness and respond accordingly. While often implicit, the theme of divine anger reappears forcefully in the book of Zechariah, especially in 1:15 and 7:12.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 84.

3-6절) 만군의 여호와께서 스가랴를 통해서 무리들에게 이렇게 증거하라고 명령하신다. “너희는 내게로 돌아오라. 나 만군의 여호와의 말이니라. 그리하면 내가 너희에게로 돌아가리라 나 만군의 여호와의 말이니라 또한 너희 열조, 조상을 볻받지 말아라. 왜냐하면 옛적 선지자들을 통해서 그들에게 너희는 악한 길, 악한 행실을 떠나서 여호와께로 돌아오라는 여호와의 말씀을 전했지만 그들이 듣지 않고 귀기울이지 않았기 때문이다. 너희 열조가 어디 있느냐? 선지자들이 영원히 살겠느냐? 그러나 내가 선지자들을 통해서 너희에게 전한 나의 말과 전례들이 너희에게 임하지 않았느냐? 그러므로 너희가 ‘만군의 여호와께서 우리의 길과 행위대로 우리를 벌하려고, 다루시려고 생각하셨던 것을 행하셨다’라고 후회하며 말했다”
지속적으로 스가랴가 요청하는 것은 악할 길과 행위로부터 돌아서라는 것이다. 

- It is important to recognize that Zechariah’s message rests solidly upon covenantal language and concepts. To turn from the Lord means breaking covenant with him by turning toward “evil ways” and “evil practices” (1:4).27 The covenantal terms “word” (dābār) and “statute” (ḥōq) in 1:6 further underscore the covenantal tone of the sermon.28 Hence, for Israel to forsake the Lord represents treason. How could the people expect God to keep his covenant while they deliberately violate the covenant themselves?
The people’s repentance (šûb) in 1:6b refers to the preexilic fathers who repented, albeit too late to avoid God’s judgment. Verse 6 does not contradict 1:4, even though v. 6 indicates that Judah did repent, while v. 4 suggests that they did not.29 Ezra 9:1–10:17 and Dan 9:1–19 describe the people’s remorse for their sins after it was too late to avert the Babylonian exile. In typical Old Testament fashion, the prophet drew from history to make his theological point. Zechariah’s contemporaries had an opportunity to learn from their forefathers’ wayward paths, and in so doing, to insure God’s future blessings on their lives.

27 See Holladay, Root šûbh, 141.
28 These terms דָּבָר (HALOT, 211–12) and חֹק (HALOT, 346–47), respectively, occur in the following covenant texts: Deut 4:1–2; 17:19; 27:8–10. See E. H. Merrill, Haggai, Zechariah, Malachi (Chicago: Moody, 1994), 96.
29 The emendation in BHS of אֶתְכֶם (“you”) for אֲבֹתֵיכֶם (“your fathers”) that is advocated in order to avoid the putative contradiction is unfounded and unnecessary.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 86.

결국 하나님의 진노는 이스라엘의 회복의 기초가 된다. 주님의 사랑이, 죄에 대한 그분의 분노가 이들에게 희망이 되는 것이다. 
- If the hortatory tone, the reminder of judgment and reference to the anger of the Lord appear to be an inappropriate way to encourage a downcast people and spur them to action, the purpose is to provide solid ground for the promises to come.32
The future appears bright, but the prophet offers no unbridled optimism. A promising future rests on the people’s willingness to humble themselves before the Lord in submission to his covenant and its holy demands. The profound promise of v. 3, “Return to me … and I will return to you,” takes on even greater significance in light of the Lord’s holiness and his covenantal promises to Judah.
Zechariah’s sermon found deep roots in Israel’s historical experiences. The exile in 587 BC fulfilled the message of the prophets regarding the judgment and deportation of Judah. God remained faithful to his covenant, offering mercy on precisely the same grounds of divine grace and mercy that he had extended to their forefathers. Whether during the days of Jeremiah or Zechariah, restoration and security came hand in hand with repentance and holiness.

32 Baldwin, Zechariah, 87.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 87.

열조와 선지자들은 반드시 죽는다. 하지만 하나님의 말씀은 살아있다. 그 말씀은 덜어지지 아니하고 반드시 다 이룰 것이다. 
- Christ is a prophet that lives for ever, but all other prophets have a period put to their office. Note, Ministers are dying men, and live not for ever in this world. They are to look upon themselves as such, and to preach accordingly, as those that must be silenced shortly, and know not which sermon may be the last. People are to look upon them as such, and to hear accordingly, as those that yet a little while have the light with them, that they may walk and work while they have the light.
 Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 1568.


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저자와 연대
스가랴서의 저자는 스가랴로 그는 베레갸의 아들, 잇도의 손자로 저명한 제사장 가문 출신이다. B.C. 520경에 그의 사역을 시작했고 학개와 동시대의 인물이다. 1-8장은 학개와 함께 성전 재건과 관련된 사역을 했고 이후 9-14장에서는 조금 다른 내용과 형식으로 사역을 진행한다. 저자가 다를 것이다라는 주장이 있기도 하지만 예언의 시기가 다르기에 당시의 필요에 따라 다른 어조로 사역을 했을 수도 있다. 
스가랴의 이름의 뜻은 “여호와를 기억하라”이다.(신약의 사가랴) 
신약성경 마태복음은 예수님의 말씀을 빌어서 스가랴가 순교했다라고 기록한다. 
- Finally, references to Zechariah in the Gospel of Matthew and rabbinic tradition raise important questions about the end of Zechariah’s life.8 While condemning the unrighteousness of the Jewish leaders and predicting the coming judgment, Jesus said, “And so upon you will come all the righteous blood that has been shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Berekiah, whom you murdered between the temple and the altar” (Matt 23:35).
8 C. L. Blomberg, Matthew (Nashville: Broadman, 1992), 348–49. Also, C. L. Blomberg, The Historical Reliability of the Gospels (Downers Grove: InterVarsity, 1987), 193–95.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 22.

주제, 목적, 이유
바벨론 포로귀환(BC 538) 20년 이후 이스라엘 백성들이 이전의 열정을 잃고 낙심하던 때, 성전 기초를 놓고(536) 반대에 부딪혀 이를 중지하고 있던 이 때에 활동하고 있다. 당시 높은 세금으로 힘겨워하던 시기였다, 

- Key Themes
1. The need for repentance and turning to the Lord (1:1–6).
2. The necessity of sincerity in serving the Lord (ch. 7).
3. The Lord’s concern and care for the plight of his people (1:8–17; 4:10).
4. The future expansion and blessing of Jerusalem (2:4, 12; 8:1–8; 14:16).
5. The complete and permanent removal of the sin of the people (ch. 3; ch. 5).
6. The removal of false prophecy and idolatry from the land (13:2–6).
7. The centrality of the temple as the source of God’s blessing (ch. 4).
8. The Lord’s wrath at the nations that plundered Judah and Jerusalem (1:18–21; 14:3–5).
9. The return of the Divine Warrior to terrorize Israel’s foes (9:1–8).
10. The coming of the Branch, a Davidic ruler who will save his people, cleanse their sins, and establish peace (3:8; 6:9–15; 9:9–10).
11. The pouring out of God’s Spirit, resulting in repentance, and the opening of a fountain for the cleansing of sin (12:10–13:1).
12. Judgment on the wicked shepherds of God’s people and their replacement by a good shepherd (11:1–17).
13. The striking of the good shepherd and the scattering of the flock (13:7–9).
14. The final triumph of the Lord over the nations (ch. 14).

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1749.



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