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■ 스가랴 9장
1. 여호와의 말씀의 경고가 하드락 땅에 임하며 다메섹에 머물리니 세상 사람과 이스라엘 모든 지파의 눈이 여호와를 우러러 봄이니라
The burden of the word of the Lord in the land of Hadrach , and Damascus shall be the rest thereof: when the eyes of man , as of all the tribes of Israel , shall be toward the Lord .
2. 그 접경된 하맛에도 임하겠고 두로와 시돈은 넓은 지혜가 있으니 그들에게도 임하리라
And Hamath also shall border thereby; Tyrus , and Zidon , though it be very wise .
3. 두로는 자기를 위하여 보장을 건축하며 은을 티끌 같이, 정금을 거리의 진흙 같이 쌓았은즉
And Tyrus did build herself a strong hold , and heaped up silver as the dust , and fine gold as the mire of the streets .
4. 주께서 그를 쫓아 내시며 그의 바다 권세를 치시리니 그가 불에 삼키울지라
Behold, the Lord will cast her out , and he will smite her power in the sea ; and she shall be devoured with fire .
5. 아스글론이 보고 무서워하며 가사도 심히 아파할 것이며 에그론은 그 소망이 수치가 되므로 역시 그러하리라 가사에는 임금이 끊칠 것이며 아스글론에는 거민이 없을 것이며
Ashkelon shall see it, and fear ; Gaza also shall see it, and be very sorrowful , and Ekron ; for her expectation shall be ashamed ; and the king shall perish from Gaza , and Ashkelon shall not be inhabited .
6. 아스돗에는 잡족이 거하리라 내가 블레셋 사람의 교만을 끊고
And a bastard shall dwell in Ashdod , and I will cut off the pride of the Philistines .
7. 그 입에서 그 피를, 그 잇사이에서 그 가증한 것을 제하리니 그도 남아서 우리 하나님께로 돌아와서 유다의 한 두목 같이 되겠고 에그론은 여부스 사람 같이 되리라
And I will take away his blood out of his mouth , and his abominations from between his teeth : but he that remaineth , even he, shall be for our God , and he shall be as a governor in Judah , and Ekron as a Jebusite .
8. 내가 내 집을 둘러 진을 쳐서 적군을 막아 거기 왕래하지 못하게 할 것이라 포학한 자가 다시는 그 지경으로 지나지 못하리니 이는 내가 눈으로 친히 봄이니라
And I will encamp about mine house because of the army , because of him that passeth by , and because of him that returneth : and no oppressor shall pass through them any more: for now have I seen with mine eyes .
9. 시온의 딸아 크게 기뻐할지어다 예루살렘의 딸아 즐거이 부를지어다 보라 네 왕이 네게 임하나니 그는 공의로우며 구원을 베풀며 겸손하여서 나귀를 타나니 나귀의 작은 것 곧 나귀새끼니라
Rejoice greatly , O daughter of Zion ; shout , O daughter of Jerusalem : behold, thy King cometh unto thee: he is just , and having salvation ; lowly , and riding upon an ass , and upon a colt the foal of an ass .
10. 내가 에브라임의 병거와 예루살렘의 말을 끊겠고 전쟁하는 활도 끊으리니 그가 이방 사람에게 화평을 전할 것이요 그의 정권은 바다에서 바다까지 이르고 유브라데 강에서 땅 끝까지 이르리라
And I will cut off the chariot from Ephraim , and the horse from Jerusalem , and the battle bow shall be cut off : and he shall speak peace unto the heathen : and his dominion shall be from sea even to sea , and from the river even to the ends of the earth .
11. 또 너로 말할진대 네 언약의 피를 인하여 내가 너의 갇힌 자들을 물 없는 구덩이에서 놓았나니
As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water .
12. 소망을 품은 갇혔던 자들아 너희는 보장으로 돌아올지니라 내가 오늘날도 이르노라 내가 배나 네게 갚을 것이라
Turn you to the strong hold , ye prisoners of hope : even to day do I declare that I will render double unto thee;
13. 내가 유다로 당긴 활을 삼고 에브라임으로 먹인 살을 삼았으니 시온아 내가 네 자식을 격동시켜 헬라 자식을 치게 하며 너로 용사의 칼과 같게 하리라
When I have bent Judah for me, filled the bow with Ephraim , and raised up thy sons , O Zion , against thy sons , O Greece , and made thee as the sword of a mighty man .
14. 여호와께서 그 위에 나타나서 그 살을 번개 같이 쏘아내실 것이며 주 여호와께서 나팔을 불리시며 남방 회리바람을 타고 행하실 것이라
And the Lord shall be seen over them, and his arrow shall go forth as the lightning : and the Lord God shall blow the trumpet , and shall go with whirlwinds of the south .
15. 만군의 여호와께서 그들을 호위하시리니 그들이 원수를 삼키며 물매돌을 밟을 것이며 그들이 피를 마시고 즐거이 부르기를 술취한 것 같이 할 것인즉 피가 가득한 동이와도 같고 피 묻은 제단 모퉁이와도 같을 것이라
The Lord of hosts shall defend them; and they shall devour , and subdue with sling stones ; and they shall drink , and make a noise as through wine ; and they shall be filled like bowls , and as the corners of the altar .
16. 이 날에 그들의 하나님 여호와께서 그들을 자기 백성의 양떼 같이 구원하시리니 그들이 면류관의 보석 같이 여호와의 땅에 빛나리로다
And the Lord their God shall save them in that day as the flock of his people : for they shall be as the stones of a crown , lifted up as an ensign upon his land .
17. 그의 형통함과 그의 아름다움이 어찌 그리 큰지 소년은 곡식으로 강건하며 처녀는 새 포도주로 그러하리로다
For how great is his goodness , and how great is his beauty ! corn shall make the young men cheerful , and new wine the maids .
■ 주석 보기
【슥9:1 JFB】Z전9:1-17. Ninth to Fourteenth Chapters Are Prophetical.
Written long after the previous portions of the book, whence arise the various features which have been made grounds for attacking their authenticity, notwithstanding the testimony of the Septuagint and of the compilers of the Jewish canon in their favor. See Introduction.
Alexander's Conquests in Syria (Z전9:1-8). God's People Safe because Her King Cometh Lowly, but a Saviour (Z전9:9-10). The Maccabean Deliverance a Type Thereof (Z전9:11-17).
1. in … Hadrach—rather, concerning or against Hadrach (compare 사21:13). "Burden" means a prophecyBURDENEDwith wrath against the guilty.Maurer, not so well, explains it, What is taken up and uttered, the utterance, a solemn declaration.
Hadrach—a part of Syria, near Damascus. As the name is not mentioned in ancient histories, it probably was the less-used name of a region having two names ("Hadrach" and "Bikathaven," 암1:5, Margin); hence it passed into oblivion. An ancient Rabbi Jose is, however, stated to have expressly mentioned it. An Arab, Jos. Abassi, in 1768 also declared to Michaelis that there was then a town of that name, and that it was capital of the region Hadrach. The name means "enclosed" in Syrian, that is, the west interior part of Syria, enclosed by hills, the Cœlo-Syria of Strabo [Maurer]. Jerome considers Hadrach to be the metropolis of Cœlo-Syria, as Damascus was of the region about that city. Hengstenberg regards Hadrach as a symbolical name of Persia, which Zechariah avoids designating by its proper name so as not to offend the government under which he lived. But the context seems to refer to the Syrian region. Gesenius thinks that the name is that of a Syrian king, which might more easily pass into oblivion than that of a region. Compare the similar "land of Sihon," 느9:22.
Damascus … rest thereof—that is, the place on which the "burden" of the Lord's wrath shall rest. It shall permanently settle on it until Syria is utterly prostrate. Fulfilled under Alexander the Great, who overcame Syria [Curtius, Books 3 and 4].
eyes of man, as of all … Israel … toward the Lord—The eyes of men in general, and of all Israel in particular, through consternation at the victorious progress of Alexander, shall be directed to Jehovah. The Jews, when threatened by him because of Jaddua the high priest's refusal to swear fealty to him, prayed earnestly to the Lord, and so were delivered (대하20:12; 시23:2). Typical of the effect of God's judgments hereafter on all men, and especially on the Jews in turning them to Him. Maurer, Pembellus and others, less probably translate, "The eyes of the Lord are upon man, as they are upon all Israel," namely, to punish the ungodly and to protect His people. He, who has chastised His people, will not fail to punish men for their sins severely. The "all," I think, implies that whereas men's attention generally (whence "man" is the expression) was directed to Jehovah's judgments, all Israel especially looks to Him.
【슥9:1 CWC】[END OF THE AGE AND THE OPENING OF THE MILLENNIUM]
It was stated that the first part of the book, chapters 1-8, referred chiefly, though not entirely, to the prophet's own time. The basis of all the prophecies in that part had a historical relation to the period then present. They were uttered, to encourage the people in rebuilding the temple. And yet there is not one of them that did not take cognizance of the far future. The discourses of this, the second part, deal almost entirely with the future.
It will aid in the understanding of these chapters if we recall a few historical facts. At the date of this book the Medo-Persian was the world-power to which the Jews were subject.
It was followed by the Greeks, and the Greeks by the Romans. During the Roman regime our Lord was crucified and Jerusalem destroyed. The present (i. e. our own time), is an interregnum so far as Jewish national history is concerned, which will continue till Israel is once more in Jerusalem, in covenant with Antichrist and about to pass through the tribulation prior to her final deliverance and blessing. Here are three periods in Jewish history which we may call, the Grecian, the Roman and the final periods. Zechariah, it is believed, treats of each of these in the chapters following.
1. The Grecian Period, 9-10.
You will recall from Daniel that this period begins with Alexander the Great, the notable horn between the eyes of the he-goat. When he crossed from Greece into Asia he swept down the Phoenician and Palestinian coast of the Mediterranean, besieging and capturing Damascus, Sidon, Tyre, Gaza and other cities in the south Philistine country. But he passed by Jerusalem more than once without doing it harm. The Jewish historian Josephus explains this by a dream the great monarch had, and which was fulfilled by the appearance to him at Jerusalem of the high priest and his train. However this may be, the opening verses of chapter 9 give us the prophetic outline of his career at this time. Read verses 1-7. For the deliverance of Jerusalem which occurred, read verse 8.
But now we come to a further illustration of the law of double reference, for the verse which speaks of the deliverance of Jerusalem from Alexander, speaks evidently of another deliverance which can only find fulfillment in the latter times. What shows that this deliverance, thus foreshadowed, is connected with the coming of Christ (9)? When were these words fulfilled at least in part? (마21:5). What shows that their complete fulfillment is reserved for the latter times, or Christ's second coming (10-11)?
Verses 13-17 are obscure, but thought to refer to the period of the Maccabees who delivered their people for a while from the yoke of the tyrant Antiochus Epiphanes B. C. 170, or thereabouts, while the Grecians represented by him were still in power. However this may be, it is evident from what follows that, as in so many other instances, this deliverance foreshadowed a greater and final one to come.
The Roman Period, 11.
Greek supremacy is at an end, and we have reached the Roman period culminating in the rejection by the Jews of the Son of God. The eleventh chapter opens with a scene of judgment (verses 1-6). Then follows the cause of it (verses 7-14). In verse 4 the prophet is commanded to do a symbolic act, and in verse 7 he is in the performance of it. What was this act? There will be little doubt after reading the context, that in this act he is the type of the Good Shepherd, Jesus Christ. Compare 마9:36, and John 10. What does the Shepherd carry with Him to guide and protect His flock? There is difficulty in the meaning of these staves unless we adopt that hinted at in verses 10 and 14, where "Beauty" seems to refer to the divine covenant, and "Bands" to the union between the ten tribes and the two.
Who are "cut off" in verse 8? It is supposed that these "three shepherds" "stand for the three classes of rulers that governed Israel," priests, prophets and lawyers, 렘2:8, 마16:21. Our Lord pronounced woes against them (Matthew 23), and when the city was destroyed their rule came to an end. What portion of the flock paid attention to and were fed by the shepherd (11)? Compare 마5:3, 11:25; 고전1:26-29. How does verse 12 point to the rejection of the Shepherd by the flock? What is foreshadowed in the next verse? Who is the prophet commanded to impersonate (15)? What person yet to come will answer the description in verses 16 and 17? Can this be any other ultimately than the Antichrist? Read 요5:43.
The Final Period, 12-14.
The prophecies in this section of the book are to be fulfilled at the end period frequently referred to. It is the time when Israel is once more in Jerusalem in the national sense, though at first in an unconverted condition.
We saw in Daniel that the Antichrist would at this time enter into covenant with Israel, and afterwards (in the middle of the last seven years), break that covenant. Then "the time of Jacob's trouble" begins, the nature of which will in part be the combination of the Gentile nations, i. e., the Roman world, against it. Antichrist will be at the head of this combination if we may judge from a comparison of Daniel with Revelation. It is at this point, when the nations are besieging the Holy City, that the "burden of the Word of the LORD" begins (12:1, 2).
We can not outline these chapters in detail, nor is it necessary for those who have perused the earlier prophets in connection with these lessons. A hint here and there will suffice. For example, in this siege Jerusalem will for the first time be victorious (12:2, 3); the victory, however, will be of a supernatural character (4-8, R. V.); the conversion of the nation will accompany it (10), al아13:1, and it will take place coincident with the great tribulation (13:8, 9, 14:1-3); Christ shall appear to them (14:4); the earth will rejoice (9); and especially Judah and Jerusalem (10, 11); their enemies will be punished, and the millennium will have begun (16, and the following verses).
【슥9:1 MHCC】Here are judgements foretold on several nations. While the Macedonians and Alexander's successors were in warfare in these countries, the Lord promised to protect his people. God's house lies in the midst of an enemy's country; his church is as a lily among thorns. God's power and goodness are seen in her special preservation. The Lord encamps about his church, and while armies of proud opposers shall pass by and return, his eyes watch over her, so that they cannot prevail, and shortly the time will come when no exactor shall pass by her any more.
【슥9:2 JFB】2. Hamath—a Syrian kingdom with a capital of the same name, north of Damascus.
shall border thereby—shall be joined to Damascus in treatment, as it is in position; shall share in the burden of wrath of which Damascus is the resting-place. Maurer understands "which"; "Hamath, which borders on Damascus, also shall be the resting-place of Jehovah's wrath" (the latter words being supplied from Z전9:1). Riblah, the scene of the Jews' sufferings from their foe, was there: it therefore shall suffer (왕하23:33; 25:6, 7, 20, 21).
Tyrus … Zidon—lying in the conqueror's way on his march along the Mediterranean to Egypt (compare 사23:1-18). Zidon, the older city, surrendered, and Abdolonymus was made its viceroy.
very wise—in her own eyes. Referring to Tyre: Z전9:3 shows wherein her wisdom consisted, namely, in building a stronghold, and heaping up gold and silver (겔38:3, 5, 12, 17). On Alexander's expressing his wish to sacrifice in Hercules' temple in New Tyre on the island, she showed her wisdom in sending a golden crown, and replying that the true and ancient temple of Hercules was at Old Tyre on the mainland. With all her wisdom she cannot avert her doom.
【슥9:3 JFB】3. The heathen historian, Diodorus Siculus [17.40], confirms this. "Tyre had the greatest confidence owing to her insular position and fortifications, and the abundant stores she had prepared." New Tyre was on an island seven hundred paces from the shore. As Isaiah's and Ezekiel's (겔27:1-36) prophecies were directed against Old Tyre on the mainland and were fulfilled by Nebuchadnezzar, so Zechariah's are against New Tyre, which was made seemingly impregnable by a double wall one hundred fifty feet high, as well as the sea on all sides.
【슥9:4 JFB】4. (겔26:4, 12; 27:27).
cast her out—Hebrew, "dispossess her," that is, will cast her inhabitants into exile [Grotius]. Alexander, though without a navy, by incredible labor constructed a mole of the ruins of Old Tyre (fulfilling 겔26:4-12, &c., by "scraping her dust from her," and "laying her stones, timber, and dust in the midst of the water"), from the shore to the island, and, after a seven months' siege, took the city by storm, slew with the sword about eight thousand, enslaved thirteen thousand, crucified two thousand, and set the city on "fire," as here foretold [Curtius, Book 4].
smite her power in the sea—situated though she be in the sea, and so seeming impregnable (compare 겔28:2, "I sit in the seat of God, in the midst of the sea"). "Her power" includes not only her fortifications, but her fleet, all of which Alexander sank in the sea before her very walls [Curtius, Book 4]. 겔26:17 corresponds, "How art thou destroyed which wast strong in the sea!"
【슥9:5 JFB】5. Ashkelon, &c.—Gath alone is omitted, perhaps as being somewhat inland, and so out of the route of the advancing conqueror.
Ekron … expectation … ashamed—Ekron, the farthest north of the Philistine cities, had expected Tyre would withstand Alexander, and so check his progress southward through Philistia to Egypt. This hope being confounded ("put to shame"), Ekron shall "fear."
king shall perish from Gaza—Its government shall be overthrown. In literal fulfilment of this prophecy, after a two month's siege, Gaza was taken by Alexander, ten thousand of its inhabitants slain, and the rest sold as slaves. Betis the satrap, or petty "king," was bound to a chariot by thongs thrust through the soles of his feet, and dragged round the city.
【슥9:6 JFB】6. bastard—not the rightful heir; vile and low men, such as are bastards (신23:2) [Grotius]. An alien; so the Septuagint; implying the desolation of the region wherein men shall not settle, but sojourn in only as aliens passing through [Calvin].
【슥9:7 JFB】7. take … his blood out of … mouth—Blood was forbidden as food (창9:4; 레7:26).
abominations—things sacrificed to idols and then partaken of by the worshippers (민25:2; 행15:29). The sense is, "I will cause the Philistines to cease from the worship of idols."
even he shall be for our God—"even he," like Hamath, Damascus, Tyre, &c., which, these words imply, shall also be converted to God (사56:3, "son of the stranger joined himself to the Lord") [Rosenmuller]. The "even," however, may mean, Besides the Hebrews, "even" the Philistine shall worship Jehovah (so 사56:8) [Maurer].
he shall be as a governor in Judah—On the conversion of the Philistine prince, he shall have the same dignity "in Judah as a governor"; there shall be no distinction [Henderson]. The Philistine princes with their respective states shall equally belong to the Jews' communion, as if they were among the "governors" of states "in Judah" [Maurer].
Ekron as a Jebusite—The Jebusites, the original inhabitants of Jerusalem, who, when subjugated by David, were incorporated with the Jews (삼하24:16, &c.), and enjoyed their privileges: but in a subordinate position civilly (왕상9:20, 21). The Jebusites' condition under Solomon being that of bond-servants and tributaries, Calvin explains the verse differently: "I will rescue the Jew from the teeth of the Philistine foe (image from wild beasts rending their prey with their teeth), who would have devoured him, as he would devour blood or flesh of his abominable sacrifices to idols: and even he, the seemingly ignoble remnant of the Jews, shall be sacred to our God (consecrated by His favor); and though so long bereft of dignity, I will make them to be as governors ruling others, and Ekron shall be a tributary bond-servant as the Jebusite? Thus the antithesis is between the Jew that remaineth (the elect remnant) and the Ekronite.
【슥9:8 JFB】8. encamp about—(시34:7).
mine house—namely, the Jewish people (Z전3:7; 호8:1) [Maurer]. Or, the temple: reassuring the Jews engaged in building, who might otherwise fear their work would be undone by the conqueror [Moore]. The Jews were, in agreement with this prophecy, uninjured by Alexander, though he punished the Samaritans. Typical of their final deliverance from every foe.
passeth by … returneth—Alexander, when advancing against Jerusalem, was arrested by a dream, so that neither in "passing by" to Egypt, nor in "returning," did he injure the Jews, but conferred on them great privileges.
no oppressor … pass through … any more—The prophet passes from the immediate future to the final deliverance to come (사60:18; 겔28:24).
seen with mine eyes—namely, how Jerusalem has been oppressed by her foes [Rosenmuller] (출3:7; 2:25). God is said now to have seen, because He now begins to bring the foe to judgment, and manifests to the world His sense of His people's wrongs.
【슥9:9 JFB】9. From the coming of the Grecian conqueror, Zechariah makes a sudden transition, by the prophetical law of suggestion, to the coming of King Messiah, a very different character.
daughter of Zion—The theocratic people is called to "rejoice" at the coming of her King (시2:11).
unto thee—He comes not for His own gain or pleasure, as earthly kings come, but for the sake of His Church: especially for the Jews' sake, at His second coming (롬11:26).
he is just—righteous: an attribute constantly given to Messiah (사45:21; 53:11; 렘23:5, 6) in connection with salvation. He does not merely pardon by conniving at sin, but He justifies by becoming the Lord our righteousness fulfiller, so that not merely mercy, but justice, requires the justification of the sinner who by faith becomes one with Christ. God's justice is not set aside by the sinner's salvation, but is magnified and made honorable by it (사42:1, 21). His future reign "in righteousness," also, is especially referred to (사32:1).
having salvation—not passively, as some interpret it, "saved," which the context, referring to a "king" coming to reign, forbids; also the old versions, the Septuagint, Syriac, and Vulgate, give Saviour. The Hebrew is reflexive in sense, "showing Himself a Saviour; … having salvation in Himself" for us. Endowed with a salvation which He bestows as a king. Compare Margin, "saving Himself." Compare 마1:21, in the Greek, "Himself shall save His people"; that is, not by any other, but by Himself shall He save [PearsonOn the Creed]. His "having salvation" for others manifested that He had in Himself that righteousness which was indispensable for the justification of the unrighteous (고전1:30; 고후5:21; 요일2:1). This contrasts beautifully with the haughty Grecian conqueror who came to destroy, whereas Messiah came to save. Still, Messiah shall come to take "just" vengeance on His foes, previous to His reign of peace (말4:1, 2).
lowly—mild, gentle: corresponding to His "riding on an ass" (not a despised animal, as with us; nor a badge of humiliation, for princes in the East rode on asses, as well as low persons, 유5:10), that is, coming as "Prince of peace" (Z전9:10; 사9:6); the "horse," on the contrary is the emblem of war, and shall therefore be "cut off." Perhaps the Hebrew includes both the "lowliness" of His outward state (which applies to His first coming) and His "meekness" of disposition, as 마21:5 quotes it (compare 마11:29), which applies to both His comings. Both adapt Him for loving sympathy with us men; and at the same time are the ground of His coming manifested exaltation (요5:27; 빌2:7-9).
colt—untamed, "whereon yet never man sat" (Lu 19:30). The symbol of a triumphant conqueror and judge (유5:10; 10:4; 12:14).
foal of an ass—literally, "asses": in Hebrew idiom, the indefinite plural for singular (so 창8:4, "mountains of Ararat," for one of the mountains). The dam accompanied the colt (마21:2). The entry of Jesus into Jerusalem at His first coming is a pledge of the full accomplishment of this prophecy at His second coming. It shall be "the day of the Lord" (시118:24), as that first Palm Sunday was. The Jews shall then universally (시118:26) say, what some of them said then, "Blessed is He that cometh in the name of the Lord" (compare 마21:9, with 마23:39); also "Hosanna," or "Save now, I beseech thee." "Palms," the emblem of triumph, shall then also be in the hands of His people (compare 요12:13, with 계7:9, 10). Then also, as on His former entry, shall be the feast of tabernacles (at which they used to draw water from Siloam, quoting 사12:3). Compare 시118:15, with Z전14:16.
【슥9:9 MHCC】The prophet breaks forth into a joyful representation of the coming of the Messiah, of whom the ancient Jews explained this prophecy. He took the character of their King, when he entered Jerusalem amidst the hosannas of the multitude. But his kingdom is a spiritual kingdom. It shall not be advanced by outward force or carnal weapons. His gospel shall be preached to the world, and be received among the heathen. A sinful state is a state of bondage; it is a pit, or dungeon, in which there is no water, no comfort; and we are all by nature prisoners in this pit. Through the precious blood of Christ, many prisoners of Satan have been set at liberty from the horrible pit in which they must otherwise have perished, without hope or comfort. While we admire Him, let us seek that his holiness and truth may be shown in our own spirits and conduct. These promises have accomplishment in the spiritual blessings of the gospel which we enjoy by Jesus Christ. As the deliverance of the Jews was typical of redemption by Christ, so this invitation speaks to all the language of the gospel call. Sinners are prisoners, but prisoners of hope; their case is sad, but not desperate; for there is hope in Israel concerning them. Christ is a Strong-hold, a strong Tower, in whom believers are safe from the fear of the wrath of God, the curse of the law, and the assaults of spiritual enemies. To him we must turn with lively faith; to him we must flee, and trust in his name under all trials and sufferings. It is here promised that the Lord would deliver his people. This passage also refers to the apostles, and the preachers of the gospel in the early ages. God was evidently with them; his words from their lips pierced the hearts and consciences of the hearers. They were wondrously defended in persecution, and were filled with the influences of the Holy Spirit. They were saved by the Good Shepherd as his flock, and honoured as jewels of his crown. The gifts, graces, and consolations of the Spirit, poured forth on the day of Pentecost, Ac 2 and in succeeding times, are represented. Sharp have been, and still will be, the conflicts of Zion's sons, but their God will give them success. The more we are employed, and satisfied with his goodness, the more we shall admire the beauty revealed in the Redeemer. Whatever gifts God bestows on us, we must serve him cheerfully with them; and, when refreshed with blessings, we must say, How great is his goodness!
【슥9:10 JFB】10. (사2:4; 호2:18; 미5:10).
Ephraim … Jerusalem—the ten tribes, and Judah and Benjamin; both alike to be restored hereafter.
speak peace—command it authoritatively.
dominion … from sea … river … ends of … earth—fulfilling 창15:18; 출23:31; and 시72:8. "Sea … sea," are the Red Sea and Mediterranean. The "river" is the Euphrates. Jerusalem and the Holy Land, extended to the limits promised to Abraham, are to be the center of His future dominion; whence it will extend to the remotest parts of the earth.
【슥9:11 JFB】11. As for thee also—that is, the daughter of Zion," or "Jerusalem" (Z전9:9): the theocracy. The "thee also," in contradistinction to Messiah spoken of in Z전9:10, implies that besides cutting off the battle-bow and extending Messiah's "dominion to the ends of the earth," God would also deliver for her her exiled people from their foreign captivity.
by the blood of thy covenant—that is, according to the covenant vouchsafed to thee on Sinai, and ratified by the blood of sacrifices (출24:8; 히9:18-20).
pit wherein … no water—Dungeons were often pits without water, miry at the bottom, such as Jeremiah sank in when confined (창37:24; 렘38:6). An image of the misery of the Jewish exiles in Egypt, Greece, &c., under the successors of Alexander, especially under Antiochus Epiphanes, who robbed and profaned the temple, slew thousands, and enslaved more. God delivered them by the Maccabees. A type of the future deliverance from their last great persecutor hereafter (사51:14; 60:1).
【슥9:12 JFB】12. stronghold—in contrast to the "pit" (Z전9:11); literally, "a place cut off from access." Maurer thinks, "a height" (시18:33). An image for the security which the returning Jews shall have in Messiah (Z전9:8) encamped about His people (시46:1, 5; compare 사49:9; 잠18:10).
prisoners of hope—that is, who in spite of afflictions (욥13:15; 시42:5, 11) maintain hope in the covenant-keeping God; in contrast to unbelievers, who say, "There is no hope" (렘2:25; 18:12). Especially those Jews who believe God's word to Israel (렘31:17), "there is hope in the end, that thy children shall come again to their own border," and do not say, as in 겔37:11, "Our hope is lost." Primarily, the Jews of Zechariah's time are encouraged not to be dispirited in building by their trials; secondarily, the Jews before the coming restoration are encouraged to look to Messiah for deliverance from their last oppressors.
even to-day—when your circumstances seem so unpromising; in contrast with the "day of the Lord," when Zion's King shall come to her deliverance (Z전9:9).
I will render double—Great as has been thy adversity, thy prosperity shall be doubly greater (사61:7).
【슥9:13 JFB】13. bent Judah—made Judah as it were My bow, and "filled" it "with Ephraim," as My arrow, wherewith to overcome the successor of the Grecian Alexander, Antiochus Epiphanes (compare Notes, see on 단8:9; 단11:32; 1 Maccabe에1:62; 2:41-43), the oppressor of Judah. Having spoken (Z전9:1-8) of Alexander's victories, after the parenthesis (Z전9:9, 10) as to Messiah the infinitely greater King coming, he passes to the victories which God would enable Judah to gain over Alexander's successor, after his temporary oppression of them.
O Zion … O Greece—God on one hand addresses Zion, on the other Greece, showing that He rules all people.
【슥9:14 JFB】14. Another image: "Jehovah shall be seen (conspicuously manifesting His power) over them" (that is, in behalf of the Jews and against their foes), as formerly He appeared in a cloud over the Israelites against the Egyptians (출14:19, 24).
his arrow … as … lightning—flashing forth instantaneous destruction to the foe (시18:14).
blow … trumpet—to summon and incite His people to battle for the destruction of their foe.
go with whirlwinds of the south—that is, go forth in the most furious storm, such as is one from the south (사21:1). Alluding, perhaps, to Jehovah's ancient miracles at Sinai coming "from Teman" ("the south," in the Margin).
【슥9:15 JFB】15. devour—the flesh of their foes.
drink—the blood of their foes; that is, utterly destroy them. Image (as 렘46:10) from a sacrifice, wherein part of the flesh was eaten, and the blood poured in libation (compare 사63:1, &c.).
subdue with sling-stones—or, "tread under foot the sling-stones" hurled by the foe at them; that is, will contemptuously trample on the hostile missiles which shall fall harmless under their feet (compare 욥41:28). Probably, too, it is implied that their foes are as impotent as the common stones used in slinging when they have fallen under foot: in contrast to the people of God (Z전9:16), "the (precious) stones of a crown" (compare 삼상25:29) [Maurer]. English Version is good sense: The Jews shall subdue the foe at the first onset, with the mere slingers who stood in front of the line of battle and began the engagement. Though armed with but sling-stones, like David against Goliath, they shall subdue the foe (유20:16; 대상12:2) [Grotius].
noise—the battle shout.
through wine—(Z전10:7). The Spirit of God fills them with triumph (엡5:18).
filled—with blood.
like bowls—the bowls used to receive the blood of the sacrifices.
as … corners—or "horns" of the altar, which used to be sprinkled with blood from the bowls (출29:12; 레4:18).
【슥9:16 JFB】16. save them … as the flock of his people—as the flock of His people ought to be saved (시77:20). Here the image of war and bloodshed (Z전9:15) is exchanged for the shepherd and flock, as God will give not only victory, but afterwards safe and lasting peace. In contrast to the worthless sling-stones trodden under foot stand the (gems) "stones of the crown (사62:3; 말3:17), lifted up as an ensign," that all may flock to the Jewish Church (사11:10, 12; 62:10).
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웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.