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9 And qthe Lord will be king over all the earth. rOn that day the Lord will be sone and this name one.
10 uThe whole land shall be turned into a plain from vGeba to wRimmon south of Jerusalem. But xJerusalem shall remain aloft yon its site from zthe Gate of Benjamin to the place of the former gate, to athe Corner Gate, and from bthe Tower of Hananel to the king’s winepresses. 11 And it shall be inhabited, for cthere shall never again be a decree of utter destruction.5 dJerusalem shall dwell in security.
12 And this shall be ethe plague with which the Lord will strike all the peoples that wage war against Jerusalem: their flesh will rot while they are still standing on their feet, their eyes will rot in their sockets, and their tongues will rot in their mouths.
13 And fon that day a great panic from the Lord shall fall on them, so that geach will seize the hand of another, and the hand of the one will be raised against the hand of the other. 14 Even hJudah will fight at Jerusalem.* And ithe wealth of all the surrounding nations shall be collected, gold, silver, and garments in great abundance. 15 And ja plague like this plague shall fall on the horses, the mules, the camels, the donkeys, and whatever beasts may be in those camps.
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 14:9–15.
10 uThe whole land shall be turned into a plain from vGeba to wRimmon south of Jerusalem. But xJerusalem shall remain aloft yon its site from zthe Gate of Benjamin to the place of the former gate, to athe Corner Gate, and from bthe Tower of Hananel to the king’s winepresses. 11 And it shall be inhabited, for cthere shall never again be a decree of utter destruction.5 dJerusalem shall dwell in security.
12 And this shall be ethe plague with which the Lord will strike all the peoples that wage war against Jerusalem: their flesh will rot while they are still standing on their feet, their eyes will rot in their sockets, and their tongues will rot in their mouths.
13 And fon that day a great panic from the Lord shall fall on them, so that geach will seize the hand of another, and the hand of the one will be raised against the hand of the other. 14 Even hJudah will fight at Jerusalem.* And ithe wealth of all the surrounding nations shall be collected, gold, silver, and garments in great abundance. 15 And ja plague like this plague shall fall on the horses, the mules, the camels, the donkeys, and whatever beasts may be in those camps.
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 14:9–15.
9절) 여호와는 온땅위에 왕이 되실 것이다. 여호와께서 그날에 홀로 계실 것이고 그분의 이름은 홀로 하나이시다.(엡 4:5-6)
많은 신들이 저마다 자신이 우월하다라고 외치는 시대속에서 오직 여호와 하나님만이 한분, 하나님이시다라고 고백하는 것이 바로 그리스도인들의 마땅한 신앙고백이다. 여호와 하나님을 온 우주 만물의 왕으로, 주권자로 인정하고 어느 누구에게도 의존하거나 종속되지 않는 유일한 한분이심을 믿고 고백하는 믿음이 필요하다.
- On this coming day “there will be one Lord” (yihyeh YHWH ʾeḥād).668 This statement recalls the Shema: “Hear, O Israel: The Lord our God, the Lord is one” (šĕmaʿ yiśrāʾēl YHWH ʾĕlōhênû YHWH ʾeḥād) (Deut 6:4).669 However, Zechariah made one significant change in the emphasis of the Shema. Instead of focusing solely on the Lord’s relationship with his people Israel, Zechariah broadened this emphasis and made it universal. Every person will worship the Lord and will be able to declare, “the Lord is our God.”
Many Old Testament passages reaffirm the eternal truth about the Lord’s unique position as the only God, the Creator of heaven and earth. Moses commanded the Israelites: “Acknowledge and take to heart this day that the Lord is God in heaven above and on the earth below. There is no other” (Deut 4:39; see v. 35). Isaiah wrote: “I am the Lord, and there is no other; apart from me there is no God” (Isa 45:5a). The Lord’s name, Yahweh, expressed his uniqueness as God over all creation as well as his covenant relationship with his people. The incomparable “I am who I am” (ʾehyeh ʾăšer ʾehyeh; see Exod 3:14) will finally reign over the entire cosmos as he intended from the time of creation (Exod 3:13–17).670 In Zechariah’s day, Malachi preached his moving message with similar themes: “My name will be great among the nations, from the rising to the setting of the sun” (Mal 1:11; see Zeph 3:9). The bold assertion of the Lord’s absolute sovereignty over all creation, including all mankind, serves as the foundation for what will transpire as stated in vv. 10–11, which reveals that God will transform Jerusalem into a secure city as never before seen in Israel’s history.
Many of Jesus’ statements expand on the truth of God’s coming reign. He said that the kingdom of God was near (or coming soon; Mark 1:15) and that the righteous would live in it (Matt 13:43). Another important example occurs in the Model Prayer: “Our Father in heaven, hallowed be your name, your kingdom come, your will be done on earth as it is in heaven” (Matt 6:7–10).
668 יִהְיֶה יהוה אֶחָד.
669 שְׁמַע יִשְׂרָאֵל יהוה אֱדֶלהֶינוּ יהוה אֶחָד.
670 אֶהְיֶה אֲשֶׁר אֶהְיֶה.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 412–413.
Many Old Testament passages reaffirm the eternal truth about the Lord’s unique position as the only God, the Creator of heaven and earth. Moses commanded the Israelites: “Acknowledge and take to heart this day that the Lord is God in heaven above and on the earth below. There is no other” (Deut 4:39; see v. 35). Isaiah wrote: “I am the Lord, and there is no other; apart from me there is no God” (Isa 45:5a). The Lord’s name, Yahweh, expressed his uniqueness as God over all creation as well as his covenant relationship with his people. The incomparable “I am who I am” (ʾehyeh ʾăšer ʾehyeh; see Exod 3:14) will finally reign over the entire cosmos as he intended from the time of creation (Exod 3:13–17).670 In Zechariah’s day, Malachi preached his moving message with similar themes: “My name will be great among the nations, from the rising to the setting of the sun” (Mal 1:11; see Zeph 3:9). The bold assertion of the Lord’s absolute sovereignty over all creation, including all mankind, serves as the foundation for what will transpire as stated in vv. 10–11, which reveals that God will transform Jerusalem into a secure city as never before seen in Israel’s history.
Many of Jesus’ statements expand on the truth of God’s coming reign. He said that the kingdom of God was near (or coming soon; Mark 1:15) and that the righteous would live in it (Matt 13:43). Another important example occurs in the Model Prayer: “Our Father in heaven, hallowed be your name, your kingdom come, your will be done on earth as it is in heaven” (Matt 6:7–10).
668 יִהְיֶה יהוה אֶחָד.
669 שְׁמַע יִשְׂרָאֵל יהוה אֱדֶלהֶינוּ יהוה אֶחָד.
670 אֶהְיֶה אֲשֶׁר אֶהְיֶה.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 412–413.
10-11절) 온땅이 게바로부터 예루살렘의 남쪽 림몬에 이르기까지 아라바(평지)로 바뀌게 될 것이다. 그러나 예루살렘은 앞선 문의 자리에 있는 베냐민 문으로부터, 모퉁이 문 그리고 하나넬 망대로부터 왕의 포도주 짜는 곳에 이르기까지 높게 들릴 것이다. 그리고 사람이 거주하게 될 것이며 거기에 다시 파괴의 저주가 없을 것이다. 예루살렘은 안전하게 될 것이다.
예루살렘의 회복, 앞서 8절의 고백과 연결되어서 여호와께서 예루살렘을 높여 안전하게 해주실 것을 약속한다. 본문의 아라바는 광야, 평지를 상징한다.
- The Old Testament mentions more than one location named Rimmon (sometimes called En Rimmon; see Neh 11:29). The Rimmon mentioned in v. 10 lies some 30 miles southwest of Jerusalem.676 The references to Ain and Rimmon in Josh 15:32 most likely should be combined into a single name.677 Together, the references to Geba and Rimmon form a merism to include all of the territory of Judah.678
The Lord will lower the elevation of these sites so that they would become “like the Arabah” (kāʿărābāh),679 which refers to “desert regions.”680 “Arabah” also describes the lowlands comprising the Jordan valley. With this latter nuance, “Arabah” refers to a “steppe” or “plain.” The Arabah stretched from the Dead Sea to the Gulf of Aqabah. The distinguishing feature of the Arabah is its flatness. Zechariah 4:7a introduces a similar theme, “What are you, O mighty mountain? Before Zerubbabel you will become level ground.”
Analogous to the lowering of the surrounding cities, the Lord promises to elevate Jerusalem. This action conforms to Isaiah’s well known prophecy: “In the last days the mountain of the Lord’s temple will be established as chief among the mountains; it will be raised above the hills, and all nations will stream to it” (Isa 2:2; cf. Mic 4:1–5)
676 ABD, 5:773–74.
677 See M. H. Woudstra, The Book of Joshua, NICOT (Grand Rapids: Eerdmans, 1981), 246; and R. G. Boling and G. E. Wright, Joshua, AB (Garden City, NY: Doubleday, 1982), 384.
678 Sweeney, Twelve Prophets, 702.
679 כָּעֲרָבָה. HALOT, 880.
680 ABD, 1:321–324.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 414.
The Lord will lower the elevation of these sites so that they would become “like the Arabah” (kāʿărābāh),679 which refers to “desert regions.”680 “Arabah” also describes the lowlands comprising the Jordan valley. With this latter nuance, “Arabah” refers to a “steppe” or “plain.” The Arabah stretched from the Dead Sea to the Gulf of Aqabah. The distinguishing feature of the Arabah is its flatness. Zechariah 4:7a introduces a similar theme, “What are you, O mighty mountain? Before Zerubbabel you will become level ground.”
Analogous to the lowering of the surrounding cities, the Lord promises to elevate Jerusalem. This action conforms to Isaiah’s well known prophecy: “In the last days the mountain of the Lord’s temple will be established as chief among the mountains; it will be raised above the hills, and all nations will stream to it” (Isa 2:2; cf. Mic 4:1–5)
676 ABD, 5:773–74.
677 See M. H. Woudstra, The Book of Joshua, NICOT (Grand Rapids: Eerdmans, 1981), 246; and R. G. Boling and G. E. Wright, Joshua, AB (Garden City, NY: Doubleday, 1982), 384.
678 Sweeney, Twelve Prophets, 702.
679 כָּעֲרָבָה. HALOT, 880.
680 ABD, 1:321–324.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 414.
Jerusalem at the Time of Zechariah
c. 520 b.c.
Zechariah prophesied to the people of Jerusalem after they returned from Babylon in 538 b.c. and before they rebuilt the temple in 515. The city of Jerusalem lay in ruins, the walls and the temple having been destroyed by the Babylonians in 586 b.c. Within a year after returning from Babylon, the people had laid the foundation for the new temple, but by Zechariah’s time they had still not completed it. Zechariah, together with Haggai, encouraged the people to complete the temple.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1769.
c. 520 b.c.
Zechariah prophesied to the people of Jerusalem after they returned from Babylon in 538 b.c. and before they rebuilt the temple in 515. The city of Jerusalem lay in ruins, the walls and the temple having been destroyed by the Babylonians in 586 b.c. Within a year after returning from Babylon, the people had laid the foundation for the new temple, but by Zechariah’s time they had still not completed it. Zechariah, together with Haggai, encouraged the people to complete the temple.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1769.
11절은 에루살렘에 거주하는 이들에게 다시 저주가 없을 것이고 안전하게 거주할 것을 약속하고 있다.
- The statement assures the inhabitants of Zion that in the coming Day of the Lord their city will finally enjoy the security it has always craved. The word translated “destroyed” is ḥērem.689 The word is often rendered “ban” or “curse” and often refers to “the extermination that will happen to a people subjected to a ḥērem.”690 For instance, when preparing for the siege of Jericho, Joshua cautioned the people that “the city and all that is in it are to be devoted [ḥērem; ‘under the ban’] to the Lord” (Josh 6:17; see v. 18). Also, in Mal 4:6 the word describes the curse placed on a city that was captured. McComiskey summarizes Zechariah’s contribution: “The ḥērem … that led to Israel’s demise (Isa. 43:28) cannot ever hang over the heavenly community because the curse will be no more, thus guaranteeing the city’s security.”691 The apostle John revisited this theme: “No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will serve him” (Rev 22:3).
689 חֵרֶם. HALOT, 354.
690 Meyers and Meyers, Zechariah 9–14, 448.
691 McComiskey, “Zechariah,” 1238.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 416.
689 חֵרֶם. HALOT, 354.
690 Meyers and Meyers, Zechariah 9–14, 448.
691 McComiskey, “Zechariah,” 1238.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 416.
12-13절) 여호와께서 예루살렘에 대적하여 싸우는 모든 백성들을 칠 재앙은 이것이다. 그들이 서있을때 그들의 살이 썩을 것이다. 그들의 눈동자가 구멍안에서 썩을 것이고 그들의 입안에서 그들의 혀가 썩을 것이다. 그리고 그날에는 여호와로부터 온 엄청난 공포가 그들을 덮을 것이다. 그래서 그들은 서로의 손을 잡을 것이고 한 사람은 손을 들어 다른 사람의 손을 칠 것이다.
앞서 예루살렘을 회복시키시는 것과는 반대로 예루살렘을 대적하는 자들에 대해서 하나님의 심판이 임하고 있다.
- Verse 13 restates the fundamental point of this passage; every affliction suffered by Jerusalem’s enemies comes directly from the Lord himself. The Lord’s judgment will prove to be so unbearable that panic will yield to fratricide among the troops who had once opposed Jerusalem and God. Similarly, the surprise assault by Gideon’s army led the panicked Midianites “to turn on each other with their swords” (Judg 7:22; cf. 1 Sam 14:15–20). These attacks will aim to hasten the inevitable demise these armies will face against an insurmountable Foe. Zechariah 11:9 has already described similar circumstances that proved too overwhelming for those experiencing divine judgment (see 12:4). Haggai, Zechariah’s contemporary, concluded his prophecy with a warning that sounds familiar: “I will overturn royal thrones and shatter the power of the foreign kingdoms. I will overthrow chariots and their drivers; horses and their riders will fall, each by the sword of his brother” (Hag 2:22).
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 418.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 418.
재앙과 역병에 의한 하나님의 심판의 이유는 첫째 저주받아 마땅한 자들을 벌하시기 위해서, 둘째 이스라엘을 포함하여 회개하지 않는 자들로 하여금 여호와가 하나님임을 알게 하기 위해서이고 세번째로 부정함과 우상을 제거하기 위해서이다.
- Schaefer outlines three common motives for the Lord’s judgment of people by calamities and plagues.702 First, God used calamity “to destroy the people who deserve the curse.” Deuteronomy 28 illustrates this motive, with even God’s covenant people susceptible to pestilence. Second, the Lord used calamities and pestilence to compel unrepentant peoples, including Israel, to acknowledge him as God (Lev 26:23–28; 1 Kgs 8:35–38; 14:6–11). Third, the Lord chose to employ calamities to remove both impurity and idolatry (2 Chr 21:10–19). The first and third motives seem to come into play here.
702 Schaefer, “Ending of the Book of Zechariah,” 217–18.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 419.
702 Schaefer, “Ending of the Book of Zechariah,” 217–18.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 419.
14-15절) 유대도 예루살렘에서 싸우게 될 것이다. 주위 모든 나라들의 부, 금과 은과 의복들을 엄청난 양으로 모으게 될 것이다. 그리고 이 역병과 같은 역병이 말과 노새, 낙타와 나귀 그리고 이 진 안에 있는 모든 동물들에게 임할 것이다.
앞서 이스라엘이 주위의 나라들에게 노략을 당했다면 이제 그날에는 이것이 역전되어 이스라엘이 주변 나라들의 것을 노략할 것을 말해주고 있다.
- Verse 14 represents the cosmic reversal of 14:1–2 where the nations plundered Jerusalem of everything of value. Finally, Zion will plunder the nations who had treated her so spitefully. The plunder will include vast quantities of “gold and silver and clothing.” Meyers and Meyers summarize this relationship well, as they picture “the despoiled city now becoming the repository of tribute from all the nations that had perpetrated the sack of Jerusalem.”703 This ironic twist will give great hope to God’s suffering people.
703 Meyers and Meyers, Zechariah 9–14, 458.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 419.
703 Meyers and Meyers, Zechariah 9–14, 458.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 419.
- “The wealth of all the surrounding nations” echoes the similar motif in Hag 2:7–8. In Hag 2:7, “the desired of all nations” most likely refers to the precious silver and gold (see v. 8) that the Lord will receive as spoils from his holy war against the insolent nations.710 The Lord’s might as a warrior will see no parallel in history, as Joel 3:16 illustrates:
The Lord will roar from Zion
and thunder from Jerusalem;
the earth and the sky will tremble.
But the Lord will be a refuge for his people,
a stronghold for the people of Israel.
As Hag 2:7 indicates, the collection of the world’s wealth represents an important postexilic theological contribution.711 Zech 14:14 develops this perspective by stating that “the wealth of all the nations will be collected (wĕʾussap).”712 In addition to the most basic meaning of “gather,” wĕʾussap anticipates the introduction of the Feast of Tabernacles (or Succoth) in 14:19. The Feast of Tabernacles was the harvest festival for agricultural ingathering.713
710 See R. A. Taylor, “Haggai,” in Taylor and Clendenen, Haggai, Malachi, 165.
711 McComiskey, “Zechariah,” 1240.
712 וְאֻסַּפ. HALOT, 74–75; see Schaefer, “Ending of the Book of Zechariah,” 221–22.
713 Sweeney, Twelve Prophets, 704–5.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 419–420.
The Lord will roar from Zion
and thunder from Jerusalem;
the earth and the sky will tremble.
But the Lord will be a refuge for his people,
a stronghold for the people of Israel.
As Hag 2:7 indicates, the collection of the world’s wealth represents an important postexilic theological contribution.711 Zech 14:14 develops this perspective by stating that “the wealth of all the nations will be collected (wĕʾussap).”712 In addition to the most basic meaning of “gather,” wĕʾussap anticipates the introduction of the Feast of Tabernacles (or Succoth) in 14:19. The Feast of Tabernacles was the harvest festival for agricultural ingathering.713
710 See R. A. Taylor, “Haggai,” in Taylor and Clendenen, Haggai, Malachi, 165.
711 McComiskey, “Zechariah,” 1240.
712 וְאֻסַּפ. HALOT, 74–75; see Schaefer, “Ending of the Book of Zechariah,” 221–22.
713 Sweeney, Twelve Prophets, 704–5.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 419–420.
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