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■ 스가랴 5장
1. 내가 다시 눈을 든즉 날아가는 두루마리가 보이더라
Then I turned , and lifted up mine eyes , and looked , and behold a flying roll .
2. 그가 내게 묻되 네가 무엇을 보느냐 하기로 내가 대답하되 날아가는 두루마리를 보나이다 그 장이 이십 규빗이요 광이 십 규빗이니이다
And he said unto me, What seest thou? And I answered , I see a flying roll ; the length thereof is twenty cubits , and the breadth thereof ten cubits .
3. 그가 내게 이르되 이는 온 지면에 두루 행하는 저주라 무릇 도적질하는 자는 그 이편 글대로 끊쳐지고 무릇 맹세하는 자는 그 저편 글대로 끊쳐지리라
Then said he unto me, This is the curse that goeth forth over the face of the whole earth : for every one that stealeth shall be cut off as on this side according to it; and every one that sweareth shall be cut off as on that side according to it.
4. 만군의 여호와께서 가라사대 내가 이것을 발하였나니 도적의 집에도 들어가며 내 이름을 가리켜 망령되이 맹세하는 자의 집에도 들어가서 그 집에 머무르며 그 집을 그 나무와 그 돌을 아울러 사르리라 하셨느니라
I will bring it forth , saith the Lord of hosts , and it shall enter into the house of the thief , and into the house of him that sweareth falsely by my name : and it shall remain in the midst of his house , and shall consume it with the timber thereof and the stones thereof.
5. 내게 말하던 천사가 나아와서 내게 이르되 너는 눈을 들어 나오는 이것이 무엇인가 보라 하기로
Then the angel that talked with me went forth , and said unto me, Lift up now thine eyes , and see what is this that goeth forth .
6. 내가 묻되 이것이 무엇이니이까 그가 가로되 나오는 이것이 에바니라 또 가로되 온 땅에서 그들의 모양이 이러하니라
And I said , What is it? And he said , This is an ephah that goeth forth . He said moreover, This is their resemblance through all the earth .
7. 이 에바 가운데에는 한 여인이 앉았느니라 하는 동시에 둥근 납 한 조각이 들리더라
And, behold, there was lifted up a talent of lead : and this is a woman that sitteth in the midst of the ephah .
8. 그가 가로되 이는 악이라 하고 그 여인을 에바 속으로 던져 넣고 납 조각을 에바 아구리 위에 던져 덮더라
And he said , This is wickedness . And he cast it into the midst of the ephah ; and he cast the weight of lead upon the mouth thereof.
9. 내가 또 눈을 들어 본즉 두 여인이 나왔는데 학의 날개 같은 날개가 있고 그 날개에 바람이 있더라 그들이 그 에바를 천지 사이에 들었기로
Then lifted I up mine eyes , and looked , and, behold, there came out two women , and the wind was in their wings ; for they had wings like the wings of a stork : and they lifted up the ephah between the earth and the heaven .
10. 내가 내게 말하는 천사에게 묻되 그들이 에바를 어디로 옮겨 가나이까 하매
Then said I to the angel that talked with me, Whither do these bear the ephah ?
11. 내게 이르되 그들이 시날 땅으로 가서 그를 위하여 집을 지으려 함이니라 준공되면 그가 제 처소에 머물게 되리라 하더라
And he said unto me, To build it an house in the land of Shinar : and it shall be established , and set there upon her own base .
■ 주석 보기
【슥5:1 JFB】Z전5:1-4. Sixth Vision. The Flying Roll.The fraudulent and perjuring transgressors of the law shall be extirpated from Judea.
1. flying roll—of papyrus, or dressed skins, used for writing on when paper was not known. It was inscribed with the words of the curse (신27:15-26; 28:15-68). Being written implied that its contents were beyond all escape or repeal (겔2:9). Its "flying" shows that its curses were ready swiftly to visit the transgressors. It was unrolled, or else its dimensions could not have been seen (Z전5:2). Being open to all, none could say in excuse he knew not the law and the curses of disobedience. As the previous visions intimated God's favor in restoring the Jewish state, so this vision announces judgment, intimating that God, notwithstanding His favor, did not approve of their sins. Being written on both sides, "on this and on that side" (Z전5:3) [Vatablus] connects it with the two tables of the law (출32:15), and implies its comprehensiveness. One side denounced "him that sweareth falsely (Z전5:4) by God's name," according to the third commandment of the first table, duty to God; the other side denounced theft, according to the eighth commandment, which is in the second table, duty to one's neighbor.
【슥5:1 CWC】[THE PROPHET'S OWN TIME]
Zechariah, like Haggai, had a two-fold mission, to strengthen the hands of Israel for the rebuilding of the temple, and to quicken their hope as the earlier prophets had done, by painting in glowing colors the coming time of triumph over every foe.
This mission is set before us in a two-fold division of the book. Chapters 1-8 give us a series of prophetic visions bearing primarily, upon the prophet's own time, while chapters 9-14 deal chiefly with the events culminating at the end of the age and the opening of the millennium.
Part one, after the introduction, chapter 1:7-6:8; might be outlined thus:
1. The prophetic visions, 1-6.
The man among the myrtle trees.
The four horns.
The four smiths.
The measuring line.
The high priest in the temple.
The golden candlestick.
The flying roll.
The woman in the ephah.
The four chariots.
2. The symbolic crowning of the high priest, 6:8-15.
3. The instruction about fasting, 7-8.
The First Four Visions, 1-2.
To understand the first vision is the key to the rest. When was it received by the prophet? Chapter 1:7. Describe what he saw (8). Observe that two persons are referred to, the man upon the red horse, and the angel that talked with Zechariah, sometimes called "interpreting angel." The man on the horse seems afterward identified with "the angel of the Lord," verses 11, 12, one of the Old Testament names for Christ. It is presumable that the other horses had angelic riders also. Who are these described to be (10)? What report gave they of the earth (11)? Prosperity and peace seem to have been characteristic, of all the peoples, while Jerusalem was distressed, the temple unfinished, and the remnant of the Jews there persecuted by enemies. Who now intercedes on behalf of Jerusalem and Judah (12)? Is the answer of Jehovah encouraging or the opposite (13)? What was His answer in detail (14-17)? Was the peace and prosperity of the Gentile nations an evidence of the divine blessing upon them (15)? Jehovah had used them to discipline His people, but what shows their selfish and wicked intent in the premises ("same verse)? What does Jehovah promise shall be accomplished by the little remnant at this time (16)? What of the future (17)? This was fulfilled in the history of God's people at the time, in a measure at least. The temple was built, the cities restored, and Jerusalem and Judah comforted. And yet there is to be grander fulfillment in the days to come.
The two following visions, if we call them two -- the four horns and four smiths (Revised Version), are closely connected with the one just considered. The four horns are the four world-powers (Babylonian, Persian, Greek and Roman) who scatter Israel, but the four smiths are four corresponding powers of some sort, not necessarily nations, which shall overcome them at the last and bring deliverance. We are almost necessarily shut up to the conclusion that this prophecy extends to the latter days by its reference to the whole of the four powers.
The next vision, that of the measuring line, presents no serious difficulty. Its significance explained (chapter 2:4, 5), is the same practically as that of the man among the myrtles. However it may have had an approximate fulfillment in the prophet's own time, verses 10-13 indicate that it looks toward the future, what declaration in those verses seem to prove that?
The High Priest and Satan, 3.
To understand the meaning of the vision now reached, keep in mind that a cause of dejection of the Jews was their consciousness of past sin. They felt that God had forsaken them, and that their present calamities were the result. We see herein, a parallel to the spiritual condition of a true believer in our own day, whom Satan torments with the belief that he cannot be saved on account of his many sins. This is now set before us in symbol, only there is a nation in the case here, and not an individual, for Joshua the high priest represented Israel.
Where is the high priest seen to be (3:1)? It is thought that he was represented as in the holy place ministering at the altar. Who is seen with him, and for what malign purpose? We have here in symbol, Satan's temptation of the saint to doubt God's power to forgive and save. How is this goodness and power shown, in the next verse? On what ground is Jerusalem to be saved, on that of merit or of the divine choice? What does verse 3 teach as to the truth of Satan's insinuation against Israel as represented by the high priest? Does the imagery indicate the holiness or sinfulness of the people. Yet how is divine grace illustrated in the next command of Jehovah (4)? What did the removal of his filthy garments signify? What did the changed raiment signify? Compare 롬3:22. What next was done (5)? By this act the clothing of the high priest was completed and he was fitted for his official service. Who is represented as "standing by" all this time as if interceding for Joshua (and through him for the nation), and to see that these commands were carried out and these benefits conferred? With whom have we identified "the Angel of the Lord"? What charge is now laid upon Joshua, and what privilege is connected with it (7)?
【슥5:1 MHCC】The Scriptures of the Old and New Testament are rolls, in which God has written the great things of his law and gospel; they are flying rolls. God's word runs very swiftly, 시147:15. This flying roll contains a declaration of the righteous wrath of God against sinners. Oh that we saw with an eye of faith the flying roll of God's curse hanging over the guilty world as a thick cloud, not only keeping off the sunbeams of God's favour, but big with thunders, lightnings, and storms, ready to destroy them! How welcome then would the tidings of a Saviour be, who came to redeem us from the curse of the law, being himself made a curse for us! Sin is the ruin of houses and families; especially the doing hurt to others and false witness. Who knows the power of God's anger? God's curse cannot be kept out by bars or locks. While one part of the curse of God ruins the substance of the sinner, another part will rest on the soul, and sink it to everlasting punishment. All are transgressors of the law, so we cannot escape this wrath of God, except we flee for refuge to lay hold on the hope set before us in the gospel.
【슥5:2 JFB】2. length … twenty cubits … breadth … ten cubits—thirty feet by fifteen, the dimensions of the temple porch (왕상6:3), where the law was usually read, showing that it was divinely authoritative in the theocracy. Its large size implies the great number of the curses contained. The Hebrew for "roll" or "volume" is used of the law (시40:7).
【슥5:3 JFB】3. curse … earth—(말4:6). The Gentiles are amenable to the curse of the law, as they have its substance, so far as they have not seared and corrupted conscience, written on their hearts (롬2:15).
cut off—literally, "cleared away."
as on this side … as on that side—both sides of the roll [Vatablus]. From this place … from this place (repeated twice, as "the house" is repeated in Z전5:4) [Maurer]; so "hence" is used, 창37:17 (or, "on this and on that side," that is, on every side) [Henderson]. None can escape, sin where he may: for God from one side to the other shall call all without exception to judgment [Calvin]. God will not spare even "this place," Jerusalem, when it sins [Pembellus]. English Version seems to take Vatablus' view.
according to it—according as it is written.
【슥5:4 JFB】4. The "theft" immediately meant is similar sacrilege to that complained of in 느13:10; 말3:8. They robbed God by neglecting to give Him His due in building His house, while they built their own houses, forswearing their obligations to Him; therefore, the "houses" they build shall be "consumed" with God's "curse." Probably literal theft and perjury accompanied their virtual theft and perjury as to the temple of God (말3:5). Stealing and perjury go together; for the covetous and fraudulent perjure themselves by God's name without scruple (see 잠30:9).
enter … the house—In vain they guard and shut themselves up who incur the curse; it will inevitably enter even when they think themselves most secure.
consume … timber … stones—not leaving a vestige of it. So the "stones" and "timber" of the house of a leper (type of the sinner) were to be utterly removed (레14:15; compare 왕상18:38).
【슥5:5 JFB】Z전5:5-11. Seventh Vision. The Woman in the Ephah.Wickedness and idolatry removed from the Holy Land to Babylon, there to mingle with their kindred elements.
The ephah is the Hebrew dry measure containing about a bushel, or seven and a half gallons. Alluding to the previous vision as to theft and perjury: the ephah which, by falsification of the measure, they made the instrument of defrauding, shall be made the instrument of their punishment [Grotius]. Compare "this is their resemblance" (Z전5:6), that is, this is a representation of what the Jews have done, and what they shall suffer. Their total dispersion ("the land of Shinar" being the emblem of the various Gentile lands of their present dispersion) is herein fortetold, when the measure (to which the ephah alludes) of their sins should be full. The former vision denounces judgment on individuals; this one, on the whole state: but enigmatically, not to discourage their present building [Pembellus]. Rather, the vision is consolatory after the preceding one [Calvin]. Idolatry and its kindred sins, covetousness and fraud (denounced in the vision of the roll), shall be removed far out of the Holy Land to their own congenial soil, never to return (so Z전3:9; 사27:9; 52:1; 60:21; 렘50:20; 습3:13). For more than two thousand years, ever since the Babylonian exile, the Jews have been free from idolatry; but the full accomplishment of the prophecy is yet future, when all sin shall be purged from Israel on their return to Palestine, and conversion to Christ.
5. went forth—The interpreting angel had withdrawn after the vision of the roll to receive a fresh revelation from the Divine Angel to communicate to the prophet.
【슥5:5 MHCC】In this vision the prophet sees an ephah, something in the shape of a corn measure. This betokened the Jewish nation. They are filling the measure of their iniquity; and when it is full, they shall be delivered into the hands of those to whom God sold them for their sins. The woman sitting in the midst of the ephah represents the sinful church and nation of the Jews, in their latter and corrupt age. Guilt is upon the sinner as a weight of lead, to sink him to the lowest hell. This seems to mean the condemnation of the Jews, after they filled the measure of their iniquities by crucifying Christ and rejecting his gospel. Zechariah sees the ephah, with the woman thus pressed in it, carried away to some far country. This intimates that the Jews should be hurried out of their own land, and forced to dwell in far countries, as they had been in Babylon. There the ephah shall be firmly placed, and their sufferings shall continue far longer than in their late captivity. Blindness is happened unto Israel, and they are settled upon their own unbelief. Let sinners fear to treasure up wrath against the day of wrath; for the more they multiply crimes, the faster the measure fills.
【슥5:6 JFB】6. This is their resemblance—literally, "eye" (compare 겔1:4, 5, 16). Hengstenberg translates, "Their (the people's) eye" was all directed to evil. But English Version is better. "This is the appearance (that is, an image) of the Jews in all the land" (not as English Version, "in all the earth"), that is, of the wicked Jews.
This—Here used of what was within the ephah, not the ephah itself.
【슥5:7 JFB】7. lifted up—The cover is lifted off the ephah to let the prophet see the female personification of "wickedness" within, about to be removed from Judea. The cover being "of lead," implies that the "woman" cannot escape from the ponderous load which presses her down.
talent—literally, "a round piece": hence a talent, a weight of one hundred twenty-five pounds troy.
woman—for comparison of "wickedness" to a woman,잠2:16; 5:3, 4. In personifying abstract terms, the feminine is used, as the idea of giving birth to life is associated with woman.
【슥5:8 JFB】8. wickedness—literally, "the wickedness": implying wickedness in its peculiar development. Compare "the man of sin," 살후2:3.
cast it—that is, her, Wickedness, who had moved more freely while the heavy lid was partially lifted off.
weight—literally, "stone," that is, round mass.
【슥5:9 JFB】9. The agents to carry away the "woman" are, consistently with the image, "women." God makes the wicked themselves the agents of punishing and removing wickedness. "Two" are employed, as one is not enough to carry such a load [Maurer]. Or, the Assyrians and Babylonians, who carried away idolatry in the persons, respectively, of Israel and Judah [Henderson]. As two "anointed ones" (Z전4:14) stand by the Lord as His ministers, so two winged women execute His purpose here in removing the embodiment of "wickedness": answering to the "mystery of iniquity" (the Septuagint here in Zechariah uses the same words as Paul and "the man of sin," whom the Lord shall destroy with the spirit of His mouth and the brightness of His coming, 살후2:3, 7, 8). Their "wings" express velocity. The "stork" has long and wide wings, for which reason it is specified; also it is a migratory bird. The "wind" helps the rapid motion of the wings. The being "lifted up between heaven and earth" implies open execution of the judgment before the eyes of all. As the "woman" here is removed to Babylon as her own dwelling, so the woman in the Apocalypse of St. John is Babylon (계17:3-5).
※ 일러두기
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.