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16 Then everyone who survives of all the nations that have come against Jerusalem kshall go up year after year to worship lthe King, the Lord of hosts, and mto keep nthe Feast of Booths. 17 And if oany of the families of the earth do not go up to Jerusalem to worship lthe King, the Lord of hosts, pthere will be no rain on them. 18 And if the family of Egypt does not go up and present themselves, then on them there shall be no rain;6 there shall be jthe plague with which the Lord afflicts the nations that do not go up mto keep the Feast of Booths. 19 This shall be the punishment to Egypt and the punishment to all the nations that do not go up mto keep the Feast of Booths.
20 And qon that day there shall be inscribed on the bells of the horses, r“Holy to the Lord.” And the pots in the house of the Lord shall be as the bowls before the altar. 21 And every pot in Jerusalem and Judah shall be rholy to the Lord of hosts, so that all who sacrifice may come and take of them and boil the meat of the sacrifice in them. And sthere shall no longer be ta trader7 in the house of the Lord of hosts qon that day.
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 14:16–21.
20 And qon that day there shall be inscribed on the bells of the horses, r“Holy to the Lord.” And the pots in the house of the Lord shall be as the bowls before the altar. 21 And every pot in Jerusalem and Judah shall be rholy to the Lord of hosts, so that all who sacrifice may come and take of them and boil the meat of the sacrifice in them. And sthere shall no longer be ta trader7 in the house of the Lord of hosts qon that day.
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 14:16–21.
16절) 예루살렘을 대적하기위해 왔던 모든 나라들 중에 살아남은 모든 자들을 매년 만군의 여호와이신 왕에게 초막절을 지키기 위해서 올라오게 될 것이다.
이스라엘의 남은자들 만이 아니라 이방의 남은 자들또한 하나님을 경배하게 될 것이다. 올라온다라는 표현은 구약에 자주 등장하는데 하나님께 예배드리기 위해서 순례의 길을 행하는 것을 말한다. 시편에도 성전에 올라가는 노래(시 120-134; 사 2:3; 미 4:2)라고 표현한다.
- It will be the Lord’s will for these nations to worship him. In its prophecies of the sovereign restoration of Israel, Zech 14 is connected to Jeremiah’s new covenant (Jer 31:31–34) and Ezekiel’s declaration that the Lord will give Israel a new heart and a new spirit (Ezek 36:22–32). Unlike Jer 31 and Ezek 36, however, Zech 14 explicitly includes Gentiles in the worship of the Lord.718
718 See W. Harrelson, “The Celebration of the Feast of Booths According to Zechariah XIV 16–21,” in Religions in Antiquity, ed. J. Neusner (Leiden: E. J. Brill, 1968), 94.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 421–422.
718 See W. Harrelson, “The Celebration of the Feast of Booths According to Zechariah XIV 16–21,” in Religions in Antiquity, ed. J. Neusner (Leiden: E. J. Brill, 1968), 94.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 421–422.
이스라엘의 절기중에 꼭 지켜야 하는 세가지의 절기는 바로 유월절, 오순절, 초막절이다.
- The annual pilgrimage to Jerusalem will be for the purpose of celebrating the Feast of Tabernacles. This feast commemorated the final harvest of crops, acknowledging the Lord’s goodness and sovereignty in providing for their physical needs (Lev 23:33–43; Deut 15:13–17). In Israel’s annual cycle of religious feasts, only three required a pilgrimage to Jerusalem: Passover, Pentecost, and Tabernacles (Deut 16:1–17).
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 422.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 422.
17-18절) 만약 이땅의 가족들중에 누구라도 예루살렘에 만군이 여호와이신 왕을 경배하러 올라가지 않는다면 그들에게 비가 내리지 않을 것이다. 애굽의 가족들이 올라가서 자신을 드리지 않으면 그들에게 비가 내리지 않을 것이고 초막절을 지키기 위해서 올라가지 않은 나라들에게 여호와께서 내리신 그 재앙이 그들에게 임할 것이다.
본문은 이스라엘과 이방, 애굽족속에게도 초막절을 지키기 않을때 비가 내리지 않고 재앙이 임할 것을 예언하고 있다.
비를 내리지 않는 다는 것은 문자적으로 곡식의 수확을 위해서 절대적으로 필요한 것으로 일차적으로 해석되고 나아가 하나님이 부으시는 은혜로 해석할 수 있다. 하나님과 맺은 언약을 순종하지 않을때 하나님께서 곡식을 자라게 하고 이를 풍성하게 하기 위해서 필요한 피를 그치실 수 있는 것처럼, 우리를 자라게하는 은혜를 그치실 수 있다는 것이다.
또한 17절은 땅에 있는 족속을 말하지만 18절에서는 애굽 족속을 특정해서 지칭하고 있다. 구약 속에서 애굽이 차지하는 비중을 생각할때, 또한 초막절 절기가 애굽을 탈출할때 지켜졌던 것을 생각할 수 있다. 또한 실제로 많은 유대인들이 당시 애굽에 거주하고 있었다. 마찬가지로 재앙도 애굽 탈출시 10가지 재앙을 기억나게 한다.
- Verse 17 consigns a drought to “any of the peoples of the earth” who failed to worship the Lord through the Feast of Tabernacles. However inclusive this phrase was, Zechariah focused on Egypt specifically. Zechariah had good reason for singling out Egypt for special mention. The Old Testament indicates that Egypt will come to Jerusalem to worship (Isa 19:18–22; Mic 7:12). Unlike the other nations that depended on rainfall for their agricultural yield, Egypt relied on irrigation water provided by the Nile (Deut 11:10–11; Jer 46:7–8). Consequently, “a threat to withhold rain would have been ridiculous.”735 Zechariah’s inclusion of Egypt ensured that no nation would escape divine judgment for their disobedience. A further reason for emphasis on Egypt is the connection of the Feast of Tabernacles to the exodus from Egypt (Lev 23:43). In the last days, the Egyptians will join the Jews in celebrating the release of the captives. At least one additional perspective merits comment. A significant number of Israelites from various tribes lived in Egypt from the late eighth century BC onwards.736 Several passages indicate that many Israelites inhabited Egypt (see Jer 24:8; 43:1–13). Extra-biblical data from sources such as Elephantine reiterate the same message. This final observation includes any Israelites who might live outside the promised land.
735 Mitchell, Zechariah, 355.
736 Meyers and Meyers, Zechariah 9–14, 475.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 424.
735 Mitchell, Zechariah, 355.
736 Meyers and Meyers, Zechariah 9–14, 475.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 424.
19절) 이는 초막절을 지키기 위해서 올라오지 않는 애굽과 모든 나라들에 대한 징벌이 될 것이다.
- The Hebrew word ḥaṭṭaʾt can be translated as “sin,” “punishment,” or “sin offering.” Accordingly, ḥaṭṭaʾt represents the evil act and the punishment that the deed merits.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 425.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 425.
20-21절) 그리고 그날에는 말 방울에도 ‘여호와께 성결’이라고 새겨질 것이다. 또한 여호와의 집 솥이 제단 앞의 그릇과 같이 될 것이다. 그리고 예루살렘과 유다의 모든 솥이 만군의 여호와께 거룩이 될것이다. 그래서 제사를 하러 오는 모든 이들이 그것을 가지고 와서 그 안에 희생의 고기를 삶을 것이다. 그날에는 만군의 여호와의 집안에 더이상 장사군(가나안 사람)이 없을 것이다.
‘여호와께 성결’, 거룩은 구약에서 하나님을 상징하는 매우 중요한 표현이다. 여호와 하나님의 유일성, 모든 피조물들과 구별되는 그분의 속성을 말하고 있는 것으로 당시 제사장들 뿐만 아니라 일상의 도구들에도 이 거룩이라는 단어를 새겨놓았다.
- In the coming kingdom epoch, the phrase “holy to the Lord” (qōdeš laYHWH) will be inscribed on various items from everyday life.743 In Exod 28:36 the identical phrase was written on the turban worn by the high priest as a perpetual reminder to priest and people alike of his consecration to the Lord (cf. the inscription on the vestments worn by Joshua the high priest in Zech 3:9). Recently, archaeologists in Israel have uncovered a bowl with “holy” (qdš) inscribed on it, suggesting that a practice of inscribing such a message may have existed in antiquity.744 God intended for the same measure of holiness to extend to the whole nation, however, not just the priest. In a passage meant to charter the spiritual course of the nation, Exod 19:4–6 exhorted all Israel (cf. Jer 2:2–3b),
You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself. Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation.
This holiness will extend even to the animals in the land.
Holy is the primary attribute ascribed to the Lord in the Old Testament. The fundamental linguistic idea of qōdeš is the separateness or distinctiveness of something.745 When speaking of the Lord, his holiness signifies his absolute uniqueness, separate from everything that he created and distinct from anything people may claim to be a god.
The “bells” on the horses will be attached to their bridles or harnesses. Bells also adorned the priestly vestments (Exod 28:33; 39:25–26). The sacred use of bells elsewhere indicates that even the horse with all of its negative spiritual connotations will reflect the inscription affirming its dedication as a holy object to the Lord.746
743 קֹדֶשׁ ליהוה. HALOT, 1076–78.
744 R. P. Gordon, “Inscribed Pots and Zechariah XIV 20–1,” VT 42 (1992): 120–22; cf. G. Barklay, “A Bowl with the Hebrew Inscription qds˚,” IEJ 40 (1990): 124–29.
745 TLOT, 1103–18.
746 Meyers and Meyers, Zechariah 9–14, 481.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 426.
You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself. Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation.
This holiness will extend even to the animals in the land.
Holy is the primary attribute ascribed to the Lord in the Old Testament. The fundamental linguistic idea of qōdeš is the separateness or distinctiveness of something.745 When speaking of the Lord, his holiness signifies his absolute uniqueness, separate from everything that he created and distinct from anything people may claim to be a god.
The “bells” on the horses will be attached to their bridles or harnesses. Bells also adorned the priestly vestments (Exod 28:33; 39:25–26). The sacred use of bells elsewhere indicates that even the horse with all of its negative spiritual connotations will reflect the inscription affirming its dedication as a holy object to the Lord.746
743 קֹדֶשׁ ליהוה. HALOT, 1076–78.
744 R. P. Gordon, “Inscribed Pots and Zechariah XIV 20–1,” VT 42 (1992): 120–22; cf. G. Barklay, “A Bowl with the Hebrew Inscription qds˚,” IEJ 40 (1990): 124–29.
745 TLOT, 1103–18.
746 Meyers and Meyers, Zechariah 9–14, 481.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 426.
본문의 솥은 일상의 도구이기도 하고 성전에서 사용되는 제기중에 가장 비천한 것을 의미한다. 그런데 이 솥으로 화목제물의 고기를 삶는다. 이를 통해서 화목과 화해를 이루는 것을 말해주는 것이다. 제단 앞의 그릇은 희생 제물의 피를 모으는 도구로 피를 통해 정결케 되는 것을 상징한다.
- “Cooking pots” (sîrôt) refers to an article with a broad spectrum of uses in the Old Testament.751 Not one of the more valued temple utensils, these “pots” held the ashes remaining from a sacrifice (Exod 27:3), so they stood at the bottom of the hierarchy of temple utensils.752 The pots also functioned as cooking vessels. Baldwin suggests that Zechariah’s pots were used to cook the meat for the fellowship offering.753 The mandate for the fellowship offering occurs in Lev 3; 7:11–18. This offering includes a portion given to the Lord but differs from other offerings (such as the whole burnt offering) that are wholly dedicated to the Lord. The fellowship offering served as an occasion for thanksgiving to God, a theme that harmonizes well with the spirit of the Feast of Tabernacles. Much of the fellowship offering was consumed by the worshipper and his family in the temple court. Baldwin’s conclusion may be correct, but it certainly cannot be demonstrated conclusively. Nonetheless, Zechariah’s primary theological emphasis is clear.
751 סִירוֹת. HALOT, 752.
752 Meyers and Meyers, Zechariah 9–14, 483; Schaefer, “Ending of the Book of Zechariah,” 234–35.
753 Baldwin, Zechariah, 207.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 427.
751 סִירוֹת. HALOT, 752.
752 Meyers and Meyers, Zechariah 9–14, 483; Schaefer, “Ending of the Book of Zechariah,” 234–35.
753 Baldwin, Zechariah, 207.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 427.
본문은 말방울에서 솥에 이르기까지 모든 것이 여호와의 성물이 될 것을 말한다. 이는 더이상 거룩과 세속의 차이가 존재하지 않을 것을 말해주고 있는 것이다.
- These common cauldrons will become as holy as the “sacred bowls” at the perimeter of the altar. These bowls held the blood collected from the offering that was in turn sprinkled on the altar to symbolize the purification that the blood effected. Zechariah surveyed various items in v. 20. These items ranged from bells on the horses’ harnesses to cooking pots conscripted for use in the temple. All of these items will be designated “holy to the Lord.” Thus, no longer will any distinction between secular and profane remain (see 8:3).754 Even human tendencies toward aggression and oppression will be brought under submission to the Lord’s righteousness as peace finally reigns on earth and weapons of warfare serve peaceful purposes.
754 McComiskey, “Zechariah,” 1244.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 427–428.
754 McComiskey, “Zechariah,” 1244.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 427–428.
(슥 14:21, 개정) 『예루살렘과 유다의 모든 솥이 만군의 여호와의 성물이 될 것인즉 제사 드리는 자가 와서 이 솥을 가져다가 그것으로 고기를 삶으리라 그 날에는 만군의 여호와의 전에 가나안 사람이 다시 있지 아니하리라』
(슥 14:21, 새번역) 『예루살렘과 유다에 있는 모든 솥도 만군의 주님께 거룩하게 바친 것이 되어, 제사를 드리는 사람들이 와서, 그 솥에 제물 고기를 삶을 것이다. 그 날이 오면, 만군의 주님의 성전 안에 다시는 ㉢상인들이 없을 것이다. / ㉢히, '가나안 사람들이'』
본문 마지막에 여호와의 전에 가나안 사람이 다시 있지 않을 것이다라고 말한다. 본문의 헬라어는 ‘케나아니’로 가나안 사람을 의미하기도 하고 상인을 의미하기도 한다. 가나안 백성은 약속의 땅에 거주하면서 이스라엘을 지속적으로 괴롭히고 하나님을 거역한 백성을 의미한다. 또한 상인은 예수님께서도 하나님이 성전을 상인들이 장사하는 장소로 만들지 말것을 촉구한 것처럼 하나님을 예배하는 곳에 이러한 탐욕과 악독이 있을 수 없다라는 것을 의미한다.
- The Hebrew word for “Canaanite” (kĕnaʿănî) in v. 21 can also mean “merchant”755 (see Prov 31:24). The gentilic use of kĕnaʿănî appears frequently in the Old Testament to refer to the inhabitants of the promised land whom God commanded his people to displace (Josh 3:10).756 Interpreters differ on which nuance of kĕnaʿănî fits the context of Zech 14:21.
McComiskey argues that “merchant” cannot correspond to the discussion at the end of chap. 14.757 He sees no thematic correlation between “merchants” and the “house of the Lord.” Arguing a similar point, Merrill contends that the ancient memory of the Canaanites’ abominations powerfully illustrated the idolatry and the reprehensible lifestyle that Zechariah foretold would be terminated forever.758 Continuing the emphasis on holiness throughout the creation, this view refers to the Canaanites, not as a historical entity, but as a powerful literary symbol of illicit worship. Although Unger repeatedly argues for a “literal” interpretation of Zechariah’s prophecies, he concedes that “Canaanite” in Zech 14:21 “is best taken as a figure of a morally and spiritually unclean person.”759 McComiskey writes, “The assurance that no Canaanite will exist in God’s temple guarantees the end of every threat of impurity in the kingdom of God and further underscores the absolute rule of God over the new Jerusalem.”760
Alternatively, the meaning of kĕnaʿănî may refer to a “merchant,” a perspective adopted by the Targum, Vulgate, and numerous modern students of this passage.761 This view takes Zechariah’s statement to mean that greed and avarice will no longer be a part of worship in the Lord’s temple because those offerings will finally be offered from a pure heart (Isa 35:8; Ezek 44:9). Furthermore, no one will see the work of the Lord as a money-making enterprise.762 Thus, the “merchant” translation sees the primary message to be a continuation of the theme of holy worship in the temple.
Perhaps the wisest solution is to avoid pressing the issue for a single best answer. Zechariah’s careful selection of kĕnaʿănî allows for a double entendre in which both nuances of the term convey distinct and important theological points.763 The complete spiritual restoration will forever remove every vestige of sin from creation, allowing all to worship God righteously. The prophet’s paramount message is that the temple of the Lord will be fully restored and will reflect a holiness never before seen on earth.
755 כְנַעֲנִי. HALOT, 485–86.
756 D. J. Wiseman, ed., Peoples of Old Testament Times (Oxford: Clarendon, 1973), 29–52.
757 McComiskey, “Zechariah,” 1244.
758 Merrill, Zechariah, 366; also Meyers and Meyers, Zechariah 9–14, 489–92.
759 Unger, Zechariah, 270–71.
760 McComiskey, “Zechariah,” 1244.
761 Baldwin, Zechariah, 207–8; Schaefer, “Ending of the Book of Zechariah,” 236. See the discussion on 11:7 where an altered combination of consonants can also yield kĕnaʿănî..
762 Jesus drove the money changers out of the temple when they were acting as merchants (Matt 21:12–13; Mark 11:15–18; Luke 19:45–48; John 2:12–16). See P. B. Duff, “The March of the Divine Warrior and the Advent of the Greco-Roman King: Mark’s Account of Jesus’ Entry into Jerusalem,” JBL 111 (1992): 55–71; and C. Roth, “The Cleansing of the Temple and Zechariah XIV 21,” NT 4 (1960): 174–81.
763 Sweeney, Twelve Prophets, 706; Floyd, Minor Prophets, 556.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 428–429.
McComiskey argues that “merchant” cannot correspond to the discussion at the end of chap. 14.757 He sees no thematic correlation between “merchants” and the “house of the Lord.” Arguing a similar point, Merrill contends that the ancient memory of the Canaanites’ abominations powerfully illustrated the idolatry and the reprehensible lifestyle that Zechariah foretold would be terminated forever.758 Continuing the emphasis on holiness throughout the creation, this view refers to the Canaanites, not as a historical entity, but as a powerful literary symbol of illicit worship. Although Unger repeatedly argues for a “literal” interpretation of Zechariah’s prophecies, he concedes that “Canaanite” in Zech 14:21 “is best taken as a figure of a morally and spiritually unclean person.”759 McComiskey writes, “The assurance that no Canaanite will exist in God’s temple guarantees the end of every threat of impurity in the kingdom of God and further underscores the absolute rule of God over the new Jerusalem.”760
Alternatively, the meaning of kĕnaʿănî may refer to a “merchant,” a perspective adopted by the Targum, Vulgate, and numerous modern students of this passage.761 This view takes Zechariah’s statement to mean that greed and avarice will no longer be a part of worship in the Lord’s temple because those offerings will finally be offered from a pure heart (Isa 35:8; Ezek 44:9). Furthermore, no one will see the work of the Lord as a money-making enterprise.762 Thus, the “merchant” translation sees the primary message to be a continuation of the theme of holy worship in the temple.
Perhaps the wisest solution is to avoid pressing the issue for a single best answer. Zechariah’s careful selection of kĕnaʿănî allows for a double entendre in which both nuances of the term convey distinct and important theological points.763 The complete spiritual restoration will forever remove every vestige of sin from creation, allowing all to worship God righteously. The prophet’s paramount message is that the temple of the Lord will be fully restored and will reflect a holiness never before seen on earth.
755 כְנַעֲנִי. HALOT, 485–86.
756 D. J. Wiseman, ed., Peoples of Old Testament Times (Oxford: Clarendon, 1973), 29–52.
757 McComiskey, “Zechariah,” 1244.
758 Merrill, Zechariah, 366; also Meyers and Meyers, Zechariah 9–14, 489–92.
759 Unger, Zechariah, 270–71.
760 McComiskey, “Zechariah,” 1244.
761 Baldwin, Zechariah, 207–8; Schaefer, “Ending of the Book of Zechariah,” 236. See the discussion on 11:7 where an altered combination of consonants can also yield kĕnaʿănî..
762 Jesus drove the money changers out of the temple when they were acting as merchants (Matt 21:12–13; Mark 11:15–18; Luke 19:45–48; John 2:12–16). See P. B. Duff, “The March of the Divine Warrior and the Advent of the Greco-Roman King: Mark’s Account of Jesus’ Entry into Jerusalem,” JBL 111 (1992): 55–71; and C. Roth, “The Cleansing of the Temple and Zechariah XIV 21,” NT 4 (1960): 174–81.
763 Sweeney, Twelve Prophets, 706; Floyd, Minor Prophets, 556.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 428–429.
슥 14장은 하나님께서 만물을 새롭게 하시고 거룩하게 하시는 것으로 마무리 된다. 만물이 마지막때에 하나님의 심판대 앞에 설 것이다. 우리 하나님은 믿는 우리를 신실하게 다스리실 뿐만 아니라 만물, 이방인 까지도 다스리신다.
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