돌이켜신전을재건축한다면, 자비로우신하나님께서성전으로돌아오시어그들가운데거하실것임을약속받습니다. 이약속은성전의건축과사람들이그들가운데거하시는하나님과함께사는방법에관한스가랴서전체에틀을정해줍니다. Zechariah ends his prophecy with a much broade

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1 Tim Cope, an Australian adventurer, travelled 10,000 kilometres on horseback, from one end of what was once the Mongolian Empire to the other. The Mongolian Empire, spanning from Mongolia to Hungary, was the largest empire ever established by one man, Ghengis Khan. It was founded by barbarism and held together by fear. Through his ruthlessness and single-mindedness, Ghengis Khan built an enormous empire. His final words to his sons were: With Heaven s aid I have conquered for you a huge empire. But my life was too short to achieve the conquest of the world. That is left for you. Although his sons did expand the empire it never covered the whole earth. But in his prophecy, Zechariah speaks of a kingdom that will God s kingdom. 호주의탐험가 Tim Cope 는한때몽고제국이었던곳의한쪽끝에서다른쪽끝까지말을타고 10,000 km 를여행했습니다. 몽고에서헝가리까지펼쳐지는몽고제국은칭기즈칸한사람에의해세워진가장큰제국이었습니다. 이는야만적인방식으로세워졌고공포로유지되었습니다. 그잔인함과일편단심으로칭기즈칸은엄청난제국을세웠습니다. 그가아들들에게남긴마지막말은이러했습니다 : 하늘의도움으로너희들을위해엄청난제국을정복했다. 그러나세상전부를정복하기에는내삶이너무짧았다. 그건너희들몫이다. 비록그의아들들이제국을확장시키기는했지만결코전세계를정복하지는못했습니다. 하지만스가랴는그의예언에서전세계를정복할왕국 하나님의왕국에대해이야기합니다. Zechariah was a contemporary of Haggai whom we looked at last week. His prophecy is dated from the eighth month of the second year of Darius (King of Persia from BC) that is from October 520 BC, a date which coincided with the resumption of work on the rebuilt temple (Ezra 4:24). God had promised his servant David to provide a king to rule his people forever, on David s throne, to make them a blessing to the world. But would that promise ever be fulfilled through the group of exiles (God s remnant) who had returned to Jerusalem to rebuild the temple and, as we saw from Haggai chapter 1 last week, seemed to be doing anything but putting God first? 스가랴는지난주우리가살펴보았던학개와동시대인물이었습니다. 그의예언은다리오왕 ( 기원전 페르시아의왕 ) 제이년여덟째달부터시작됩니다 이는기원전 520 년 10 월부터인데, 성전재건축이다시시작된날과일치합니다 ( 에스라 4:24). 하나님께서는그의종다윗에게영원히그의백성들을다스릴왕을주실것이며, 다윗의통치하에그들을전세계에축복으로삼으시겠다고약속하셨습니다. 하지만그약속이, 지난주우리가학개 1 장에서보았듯이, 성전재건축을위해예루살렘으로돌아왔지만전혀하나님을우선시하지않는것처럼보였던망명자들 ( 하나님의남은백성들 ) 을통해이루어지겠습니까? Like Haggai, Zechariah has much to say about the rebuilding of the temple, but his concern is wider than Haggai s. Whereas Haggai deals with the resumption of the building and the blessings that will flow to God s people as a result of their obedience, Zechariah is more concerned with the establishment of God s kingdom and rule, which the temple signifies. 학개와마찬가지로, 스가랴는성전재건축에대해할말이많았지만, 그가관심을가졌던것은학개보다광범위했습니다. 학개가성전건축을다시시작하는것과그들순종의결과로하나님의백성에게주어질축복을다루고있다면, 스가랴는성전이상징하는하나님왕국의건설과통치에보다관심을갖습니다. The movement of the book can be seen in 2 key verses in the first and last chapters. In chapter 1 the Lord God promises: I will return to Jerusalem with mercy, and there my house will be rebuilt. And the measuring line will be stretched out over Jerusalem (1:16). The implications of this verse are far-reaching. Although the remnant has returned, at this stage Yahweh, God himself, has not yet returned. The returned exiles are reminded by Zechariah that they cannot take for granted that God will inhabit any temple they build. In chapters 8-11 of Ezekiel, the prophet made that clear when, after being confronted with the wickedness that was taking place within the temple, he saw the Lord God physically leave the temple and move off to the East. (Ezekiel 10:18; 11:22-23). In Zechariah, however, the returned exiles are being promised that if they turn from their sin and rebuild the temple, God will mercifully return to it and live among them. This promise sets the program for the whole book which concerns the building of the temple and the way the people must live with God in their midst. 스가랴서의움직임은그첫장과마지막장의주요 2 절에서볼수있습니다. 1 장에서여호와하나님이약속하십니다 : 내가불쌍히여기므로예루살렘에돌아왔은즉내집이그가운데에건축되리니예루살렘위에먹줄이쳐지리라 (1:16). 이절에서암시하는것은매우광범위합니다. 남은자들은돌아왔지만, 이시점에서여호와하나님자신은아직돌아오시지않았습니다. 스가랴는망명에서돌아온자들에게하나님께서그들이짓는성전에거하실것임을당연시여겨서는안된다는것을상기시킵니다. 에스겔 8-11 장에서이선지자는성전안에서벌어지고있는악한일들을대면하고여호와하나님께서성전을떠나동쪽으로옮겨가시는것을보았음을분명히밝혔습니다 ( 에스겔 10:18; 11:22-23). 하지만스가랴에서돌아온망명자들은그들이죄에서 1

2 돌이켜신전을재건축한다면, 자비로우신하나님께서성전으로돌아오시어그들가운데거하실것임을약속받습니다. 이약속은성전의건축과사람들이그들가운데거하시는하나님과함께사는방법에관한스가랴서전체에틀을정해줍니다. Zechariah ends his prophecy with a much broader perspective than just Israel s future. In his final chapter we see that God s rule, symbolised by the temple, is a rule not just for the people of Jerusalem (and what was once Judah), but a rule which will take in the whole earth: The Lord will be king over the whole earth. On that day there will be one Lord, and his name the only name (14:9). The scope of this vision is one which ultimately takes us to the heart of Zechariah s message, but also beyond it, as he points us throughout this prophecy to the one who will make the vision reality the Branch, Zion s King, namely the Lord Jesus Christ. 스가랴는단지이스라엘의미래보다훨씬광범위한관점으로그의예언을마칩니다. 그의마지막장에서우리는성전으로상징화된하나님의통치가단지예루살렘 ( 그리고한때유다였던곳 ) 의백성들만을위한것이아니라전세계사람들을대상으로하는통치임을보게됩니다 : 여호와께서천하의왕이되시리니그날에는여호와께서홀로한분이실것이요그의이름이홀로하나이실것이라 (14:9). 이환상의범위는궁극적으로우리를스가랴메시지의핵심으로인도할뿐아니라, 스가랴가이예언서전체를통해가리키고있듯이이환상을현실로만드실분 시온의왕이요, 나뭇가지, 즉주예수그리스도로인도하는것입니다. 1. Zechariah chapters 1-6 Zechariah began his prophecy by reminding the people, the remnant, that the Lord was very angry with their forefathers. He called them to turn from their evil ways and return to him (1:1-6). The overall message of Zechariah would suggest that the remnant s specific sin was their failure to rebuild the temple. As we saw from Haggai last week, having returned to Jerusalem some time ago, they had ignored the temple reconstruction and put their own comfort and wellbeing first. God s call on Judah was to be holy and to put him first. They had sinned by not doing that by being just like the nations around them. 1. 스가랴 1-6 장스가랴는백성들, 남은자들에게여호와가그들의조상들에게매우진노하셨음을상기시키면서그예언을시작했습니다. 스가랴는그들에게악한길에서돌이켜여호와께돌아올것을촉구했습니다 (1:1-6). 스가랴의전반적인메시지는남은자들의구체적인죄가성전재건축에실패한것임을시사합니다. 지난주학개에서살펴보았듯이, 그들은얼마전에예루살렘으로돌아와서는성전재건축은제쳐놓고그들자신의안락함과안위를우선시했습니다. 그들이죄를지은것은그러한행위로인한것이아니라, 그들주변의이방국가들과똑같아진것에있습니다. Chapters 1-6 consist of 8 visions given by God to Zechariah at night on the twenty-fourth day of the eleventh month, the month of Shebat, in the second year of Darius (1:7). The visions in this section relate to the building of the temple. In summary, the message is that God will return to Jerusalem with mercy and his house, the temple, will be rebuilt. The chosen leaders to accomplish this are Joshua the high priest and Zerubbabel, from the line of David, the governor of Judah, whom we met in Haggai last week. God promises to equip them for the role, first by making Joshua clean: Now Joshua was dressed in filthy clothes as he stood before the angel. The angel said to those who were standing before him, Take off his filthy clothes. Then he said to Joshua, See, I have taken away your sin, and I will put rich garments on you (3:3-4). This symbolic cleansing of the sin of the people points forward to the coming of the Branch the promised Messiah who will remove the sin of his people in a single day, surely Good Friday (3:8-9). Second God will equip Zerubbabel for the work of rebuilding by giving him the Spirit: This is the word of the Lord to Zerubbabel: Not by might nor by power, but by my Spirit, says the Lord Almighty (4:6). These 2 gifts cleansing from sin and the Holy Spirit are the heart of God s salvation in Jesus Christ, aren t they? 1-6 장은하나님께서 다리오왕제이년열한째달곧스밧월이십사일 밤에스가랴에게주신 8 개의환상으로이루어져있습니다. 이구문에묘사된환상은성전의건축과관련된것입니다. 요약하자면, 하나님께서자비하심으로예루살렘에돌아오실것이며그의집, 성전이다시건축될것이라는메시지입니다. 이를이루기위해선택된지도자가우리가지난주에학개에서보았던대제사장여호수와와다윗의혈통인유다의통치자, 스룹바벨입니다. 하나님은우선여호수아를깨끗하게하심으로, 이일을위해그들을준비시키실것을약속하십니다 : 여호수아가더러운옷을입고천사앞에서있는지라여호와께서자기앞에선자들에게명령하사그더러운옷을벗기라하시고또여호수아에게이르시되내가네죄악을제거하여버렸으니네게아름다운옷을입히리라 (3:3-4). 백성들의죄에대한이상징적인정화는앞으로오실나뭇가지 약속된메시아를가리키고있는데, 그는 하루에, 즉성금요일 (Good Friday) 에그백성들의죄를제하실것입니다 2

3 (3:8-9). 둘째로하나님은스룹바벨이성전재건축을감당하도록그에게성령을주실것입니다 : 여호와께서스룹바벨에게하신말씀이이러하니라만군의여호와께서말씀하시되이는힘으로되지아니하며능력으로되지아니하고오직나의영으로되느니라 (4:6). 이두가지선물은 죄씻김과성령 예수그리스도안에서하나님의구원에대한핵심입니다, 그렇지않습니까? There are several applications to come from this first part of Zechariah. First, as we do God s work obediently, we can be sure that he will deal decisively with those who oppose him. Zechariah s second vision (1:18-21) concerns 4 horns which are scattered by 4 craftsmen. In apocalyptic literature, horns represent powers in the context of this book, the powers that are keeping the people from rebuilding the temple. When the craftsmen get on with the job of rebuilding the temple, the opposition is scattered. Satan will always try to stop God s people from doing God s work I m sure many of you have experienced that! Satan knows that when God s people work obediently his evil forces are scattered. Remember that the devil s power rests in our inactivity so be careful not to be distracted from the work God has given you. 스가랴의이첫장에서적용할점들이여러가지있습니다. 우선, 우리가순종으로하나님의일을할때, 하나님께서그에반대하는자들을결연히다루실것임을확신할수있습니다. 스가랴의두번째환상은 (1:18-21) 4 명의대장장이가흩뜨려놓은 4 개의뿔에관한것입니다. 계시문학에서뿔은권력을나타냅니다 스가랴에서는, 사람들을성전의재건축으로부터막고있는권력을나타냅니다. 대장장이가성전을재건축하는일을진행시킬때, 그적들이흩어집니다. 사탄은언제나하나님의백성들이하나님의일을하는것을막으려할것입니다 여러분중많은분들이이를경험하셨을것입니다. 사탄은하나님의백성들이순종으로일할때그의악한세력이흩어지는것을알고있습니다. 악한세력은우리가활동하지않을때거한다는것을기억하시고, 하나님이여러분에게주신일로부터방해받지않도록주의하십시오. Second, we need to be careful not to despise the day of small things (4:10). Some people thought that the work on the temple was insignificant when compared with the size and grandeur of Solomon s temple. Zechariah stresses, as did Haggai, that although this temple would not be as magnificent as the first one, yet it would be the place where Zion s long awaited King would come, inhabited by God himself. Great events in God s kingdom come about as God s people are faithful in building from the foundation up. From little things big things grow, as the advertisement of one of the big superannuation funds reminds us. God s kingdom will be big! It will take in the whole world! But, in the meantime, we must not despise the day of small things. Many people want to be part of something big. It is why big churches attract more people. But if, for example, people were willing to look beyond big high profile ministries and commit their spiritual gifts, their talents, their energies to small struggling churches, or to often slow and difficult cross cultural work, or to mission fields that have proved hard to evangelize, they would demonstrate a grasp of what Zechariah is speaking about. Are you prepared to do that? 둘째로, 보잘것없는일이라고멸시하지않도록조심해야합니다 (4:10). 어떤사람들은성전의작업이솔로몬성전의규모와그위용에비해하찮은것이라고생각했습니다. 학개가그러했듯이, 스가랴는비록이성전이첫번째것만큼훌륭하지않을지라도오랫동안기다려온시온의왕께서오시어하나님자신이거하실곳이라는것을강조합니다. 하나님백성들이신실하게그기초부터성전을지을때하나님왕국의엄청난일들이일어날것입니다. 큰규모의퇴직연금펀드광고중하나가우리에게상기시키듯이, 작은것으로부터큰것이자라납니다. 하나님의왕국은매우클것입니다! 그것은전세계가될것입니다! 하지만그동안우리는보잘것없는일들을멸시하지말아야합니다. 많은사람들은무언가큰것의일부가되기를원합니다. 큰교회들이보다많은사람들을모으는이유가그것입니다. 하지만만약, 예를들어, 사람들이크고세간의이목을끄는사역그너머를보고, 작고어려운교회에, 혹은느리고어려운다문화사역에, 아니면복음을전하기힘든것으로알려진선교대상지에기꺼이그들의영적은사, 재능, 에너지를바치고자한다면, 그들은스가랴가말하고있는것을이해하고있음을입증하는것입니다. 여러분은그렇게할준비가되어있습니까? Third, when God moves in, sin must move out. With God in their midst the people must be pure. This is the simple message and application of the two visions in Zechariah 5 the vision of the flying scroll and the vision of the woman in a measuring basket. Indeed, in the final verse of chapter 5, God banishes sin from his people by sending it to Babylon (5:11). The grace of God in Christ teaches us to say No to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age (Titus 2:11-12). God is purifying us as his very own people. 셋째, 하나님이들어오시면, 죄는나가야합니다. 하나님께서그들가운데거하시면백성들은흠이없어야합니다. 이는단순한메시지이며스가랴 5 장에나오는두환상 날아가는두루마리와바구니속여인에대한 3

4 환상의적용입니다. 실로, 5 장마지막절에서, 하나님은그의백성들로부터죄를쫓아내어바빌론으로보냅니다 (5:11). 그리스도안에서하나님의은혜는 우리를양육하시되경건하지않은것과이세상정욕을다버리고신중함과의로움과경건함으로이세상에살도록 합니다 ( 디도서 2:11-12). 하나님께서는그자신의백성으로우리를깨끗하게하고계십니다. 2. Zechariah chapters 7-14 The second part of Zechariah takes place 2 years later, in the fourth year of Darius. Work on the temple was progressing well. People had been fasting regularly for the temple to be built but now that work was well under way, they wondered whether they needed to continue fasting. The people of Bethel sent a delegation to Zechariah asking if they should keep fasting. Zechariah s answer from the Lord comes in 4 parts. In 7:4-7, he asks the people, When you fasted was it really for me? Was it not for yourselves? and then he goes on in 7:8-14 to point out that the fast God requires is not to abstain from food, but from sin. We are reminded that religion that impresses God is inward, not outward. God sees and knows our heart that is what he is concerned with. God was unimpressed with the fasting of the people of Bethel for the temple, because it was not primarily for him, but for themselves. He did not want them to stop eating, but to start living rightly to honour and please him. Outward displays or traditions are not necessarily wrong but need to be regularly evaluated, because over time, they can tend to be carried out from habit rather than from a commitment to what God really requires. Chapter 8:1-17 is made up of 7 short oracles all introduced by the phrase, This is what the Lord Almighty says. Each oracle speaks of ways in which God is going to transform Jerusalem by his presence I will return to Zion and dwell in Jerusalem. Then Jerusalem will be called the City of Truth, and the mountain of the Lord Almighty will be called the Holy Mountain (8:3). Finally, in 8:18-23, Zechariah returns to the original question about fasting and points out that the fasting times will be replaced by glad and happy festivals. The pilgrims coming to ask about fasts will be replaced by pilgrims from all over the world who have heard that God dwells in Zion with his people. 2. 스가랴 7-14 장스가랴서의 2 부는다리우스황제 4 년인, 2 년후에일어납니다. 성전건축은잘진행되고있었습니다. 사람들은성전건축을위해정기적으로금식을하고있었지만이제건축작업이잘진행되자그들은금식을계속할필요가있는지의구심을가졌습니다. 벧엘사람들은스가랴에게대표단을보내어그들이금식을계속해야할지물었습니다. 여호와께서스가랴에게주신답은네부분으로나뉘어집니다. 7:4-7 에서스가랴가사람들에게묻습니다, 그금식이진정으로나를위한것이었느냐? 너희자신을위한것이아니냐? 그리고는계속해서 7:8-14 에서하나님이요구하시는 금식 은음식을금하는것이아니라, 죄를금하는것임을지적합니다. 하나님을기쁘시게하는신앙은표면상의것이아니라내적인것임을다시일깨워줍니다. 하나님은우리마음을보시고또한아십니다 그것이하나님의관심사입니다. 하나님은성전을위해금식하는벧엘사람들에게감명받지않으셨고, 이는그것이하나님을위한것이아니라, 그들자신을위한것이었기때문입니다. 하나님께서는그들이금식하는것을원하지않으셨고, 올바르게살기시작하는것, 즉하나님을공경하고기쁘게하는것을원하셨습니다. 겉으로드러나는것이나전통이반드시나쁜것은아니지만정기적으로평가를할필요는있는데, 시간이지나면서그러한것들이하나님이진정으로요구하시는것에대한헌신에서라기보다그저습관적으로행해지는경향이있기때문입니다 장은 만군의여호와가이같이말하노라 는구절로시작되는 7 개의짧은신탁으로이루어져있습니다. 각신탁은하나님께서그임재하심으로예루살렘을변화시키시는방식에대해이야기합니다 내가시온에돌아와예루살렘가운데에거하리니예루살렘은진리의성읍이라일컫겠고만군의여호와의산은성산이라일컫게되리라 (8:3). 마지막으로, 8:18-23 에서스가랴는금식에관한원래질문으로돌아가금식기간이기쁨과행복의절기들로대체될것이라고말합니다. 금식에관해물어보러온순례자들은하나님께서그의백성들과시온에서거하신다는것을들은전세계에서온순례자들로대체될것입니다. The book concludes with two important oracles (9:1-14:21). The first oracle (Zechariah 9-11) focuses on the leadership of the renewed nation. After listing the surrounding nations opposed to God s people, such as the Arameans and Philistines, God assures them that if they look to him (9:1) in the midst of oppression he will care for them, because his eye is on them (9:8). Not only will God watch over his renewed people he will also send his king to them (9:9). Unlike the normal king of the day who came riding a war-horse, this king will come gentle and riding on a donkey. The image of Zion s King arriving on donkey (a lowly animal of peace) makes it clear that the Davidic king will not come as a military figure with violence and bloodshed, but rather with righteousness and salvation. The only blood that is shed will be his own (12:10ff). Matthew quotes Zechariah 9:9 as being fulfilled by Jesus triumphal entry into Jerusalem on what we now celebrate as Palm Sunday (the 4

5 Sunday before Easter) (Matthew 21:1-5). The Jewish religious leaders of Jesus day were blind to this dominant picture in Zechariah. They expected the Davidic king to come on his war-horse to establish the kingdom of God with violence rather than gentleness and sacrifice. The benefits of submitting to Zion s King are set out in 9: He will bring peace to the nations (v.10), free the prisoners (v.11), shield his people from attack and cause them to sparkle like jewels in his crown (v.16). 스가랴는두중요한신탁으로끝을맺습니다 (9:1-14:21). 첫번째신탁은 ( 스가랴 9-11) 새로워진국가의리더십에초점을맞춥니다. 아람인과블레셋사람들과같이하나님의백성들에게대적하는주변국가들을나열한후에, 하나님은그들이억압받는가운데여호와를우러러보면 (9:1) 그들을돌보실것임을확실히하시는데, 이는하나님께서눈으로친히보시기때문입니다 (9:8). 하나님은거듭난백성들을살피실뿐아니라, 그들의왕을보내실것입니다 (9:9). 군마를타고오던그시대의보통왕과달리, 이왕은 겸손하시어나귀를타고 오실것입니다. 나귀 ( 화평의미천한동물 ) 를타고오는시온의왕의이미지는다윗의왕이폭력과유혈로얼룩진군사적인물로오는것이아니라의로움과구원으로오실것임을분명히하고있습니다. 흘리게될유일한피는그자신의것이될것입니다 (12:10ff). 마태는스가랴 9:9 이우리가현재종려주일 ( 부활절전주일 ) 로기념하고있는예수의예루살렘입성으로성취되었다고인용합니다 ( 마태복음 21:1-5). 예수시대의유대인종교지도자들은스가랴에기록된이두드러진그림을알지못했습니다. 그들은다윗의왕이겸손함과희생보다는폭력으로하나님왕국을세우기위해군마를타고올것으로기대했습니다. 시온의왕에게복종하는것의이로운점들이 9:11-17 에나옵니다. 그는이방사람들에게화평을전할것이며 (10 절 ), 갇힌자들을놓아줄것이며 (11 절 ), 그들을공격으로부터호위하시어그의왕관의보석같이빛나게하실것입니다 (16 절 ). The problem of leadership is brought into even sharper focus in chapters 10 and 11. The Lord God is angry with the shepherds of Israel because they are false. As a result the people wander like sheep oppressed for lack of a shepherd (10:2). In response to his people s needs God promises to raise up a leader from Judah. The remainder of chapter 10 is full of expressions introduced by the phrase I will, as God outlines his provision for them. The New Testament demonstrates the fulfilment of this, doesn t it, as we see Jesus the Good Shepherd, having compassion on the people, because they were harassed and helpless, like sheep without a shepherd (Matthew 9:36)? 리더십의문제는 10 장과 11 장에서보다날카로운초점의대상이됩니다. 여호와하나님께서는이스라엘의목자들이거짓된것에진노하십니다. 그결과 백성들이양같이유리하며목자가없으므로곤고를당합니다 (10:2). 그백성들의필요에대한응답으로하나님은유다에서리더를세우실것을약속합니다. 10 장의나머지부분은하나님께서그들에게주실것들을서술하시면서, I will 로시작하는표현들로가득합니다. 신약은이들의성취를기록하고있는데, 선한목자이신예수께서 그들이목자없는양과같이고생하며기진함 을보시고사람들을불쌍히여기십니다 ( 마태복음 9:36). Judah s response to God s leadership is prophesied in chapter 11. In vv.4-14 Zechariah is called to play the part of a good shepherd and portray events to be fulfilled in the coming rejection of the Messiah, the Lord Jesus Christ. He is to serve the people, be rejected by them, and then abandon them to the consequences of that rejection for a time. Then in vv Zechariah is to assume the role of a wicked shepherd in anticipation of an additional judgment upon the nation. 하나님의리더십에대한유다의반응은 11 장에예언되어있습니다 절에서하나님은스가랴에게선한목자의역할을맡아앞으로오실메시아, 주예수그리스도를거부하는것으로성취될사건들을그리도록이르십니다. 그는사람들을섬길것이고, 사람들에게거절당할것이며, 그들이그거절의결과를감당하도록한동안내버려두실것입니다. 그리고나서 절에서스가랴는이방국가에닥칠추가적인심판을기대하며못된목자의역할을할것입니다. The second and final oracle integrates the book s complex prophecies. The book ends with people from all nations coming to Jerusalem to worship the Lord Almighty but since not all will worship willingly, war needs to precede this coming together in worship. Zechariah 12 and 13 deal with God s relationship with his own people, whereas Zechariah 14 deals with his relationship with the world. The oracle begins by stressing that Israel s God is the God who is the Creator, and as the oracle proceeds, it is clear he is also the God who will recreate his people. This process will involve him judging the nations that have opposed Jerusalem and also giving Israel the grace to mourn for the way they have treated the Lord by piercing him. Their tears will lead to a fountain of forgiveness On that day a fountain will be opened to cleanse them from sin and impurity (13:1) and the renewal of the people, which finds its ultimate expression in 13:9 They will call on my name and I will answer 5

6 them; I will say, They are my people and they will say, The Lord is our God. They will be restored to proper covenant relationship with the Lord their God. 두번째와마지막신탁은스가랴의복잡한예언들을통합시킵니다. 이예언서는전능하신주께경배하기위해예루살렘으로오는모든민족의백성들로끝이납니다 하지만모두가기꺼이경배할것이기때문이아니라, 다함께경배하기위해서는먼저전쟁이필요합니다. 스가랴 12 장과 13 장이그백성들과하나님의관계에대해다루고있는반면, 스가랴 14 장은세상과하나님의관계를다루고있습니다. 신탁은이스라엘의하나님이창조주하나님이심을강조하면서시작하는데, 신탁이이어지면서, 그가그의백성들을다시창조할하나님이기도하심이분명해집니다. 이과정은예루살렘에대적했던이방국가들을심판하고, 못박음으로주예수를대한그방식에대해슬퍼할수있는은혜를이스라엘에게주시는것을포함할것입니다. 그들의눈물은용서의샘으로 그날에죄와더러움을씻는샘이다윗의족속과예루살렘주민을위하여열리리라 (13:1) - 그리고 13:9 에가장잘표현된새로워진백성들로 그들이내이름을부르리니내가들을것이며나는말하기를이는내백성이라할것이요그들은말하기를여호와는내하나님이시라하리라 - 인도할것입니다. 그들은그들의여호와하나님과올바른언약의관계로회복될것입니다. Zechariah 14 pictures the final battle in which God stamps his supremacy on the nations. They will gather for war against Jerusalem but he will rescue his people. The Mount of Olives will be split in two (recalling the parting of the Red Sea) so that his people can escape. Then the Lord Almighty will come and usher in a day of never-ending light (perfection). Jerusalem will be established as the source of living water that is, blessing for the world. And so the Lord will be King over the whole earth. On that day there will be one Lord, and his name the only name (14:9). Given the absolute certainty that the day is coming the Day of the Lord when God will be king of the whole earth, surely it is ultimate foolishness not to bow the knee to God s rule to receive his gracious offer of salvation in Jesus and to live under the lordship of King Jesus. Zechariah makes clear the enormous implications of such folly. Those who do not bow the knee will come under God s judgment: their flesh will rot while they are still standing (14:12), the lands that do not submit will have no rain (14:17). But those who do submit will sparkle in his land like jewels in a crown attractive and beautiful (9:16-17). 스가랴 14 장은하나님이이방국가들에대한절대적통치에도장을찍는최후의전투를그리고있습니다. 그들은이스라엘과의전쟁을위해모이지만하나님께서그백성들을구하실것입니다. 감람산이둘로갈라져 ( 홍해가갈라지는것을재현하는 ) 그의백성들은도망할수있습니다. 그러면만군의여호와께서오시어결코꺼지지않는빛 ( 완벽함 ) 의날을시작하실것입니다. 예루살렘은생수의근원 즉, 축복으로세워질것입니다. 또한 여호와께서천하의왕이되시리니그날에는여호와께서홀로한분이실것이요그의이름이홀로하나이실것입니다 (14:9). 하나님이전세계의왕이되실그날 여호와의날 이오고있다는확신이있으므로, 하나님의통치에무릎을꿇지않는다는것은 그리스도안에서구원의은혜를주심을받아들이고왕되신주예수하에서살지않는다는것은 - 절대적인어리석음이될것입니다. 스가랴는그러한어리석음의엄청난결과를분명히합니다. 무릎을꿇지않는자는하나님심판하에놓이게될것입니다 : 섰을때에그들의살이썩으며 (14:2), 만군의여호와께경배하러예루살렘에올라오지아니하는자들에게는비를내리지아니하실것입니다 (14:9). 그러나복종하는자들은 그들이왕관의보석같이여호와의땅에빛나리로다.. 그의형통함과그의아름다움이어찌그리큰지 (9:16-17). The movement of this last oracle makes it clear that God s purpose in all his interventions in history is that the world might be consecrated to him, and worship him as it should. As the answer to the first question of the Shorter Catechism tell us, The chief end of man (and of the world) is to glorify God and enjoy him forever. This is expressed in 14:16 where Zechariah prophesies: Then the survivors from all the nations that have attacked Jerusalem will go up year after year to worship the King, the Lord Almighty, and to celebrate the feast of Tabernacles. Our happiness and fulfilment are only complete when God brings us to worship him which is the goal of our salvation in Jesus Christ. Let us embrace that salvation with joy! 이마지막신탁의움직임은역사상하나님께서개입하신모든일에있어그목적은이세상이하나님께바쳐지고마땅히그래야하듯하나님을경배하게되는것임을분명히하고있습니다. 소교리문답의첫번째질문에대한답이우리에게말하듯이, 사람의 ( 그리고이세상의 ) 첫째되는목적은하나님을영화롭게하고그분을영원토록즐거워하는것입니다. 이는스가랴가다음과같이예언한 14:16 에나타나있습니다 : 예루살렘을치러왔던이방나라들중에남은자가해마다올라와서그왕만군의여호와께경배하며초막절을지킬것이라. 우리의행복과성취는오로지하나님께로의경배로하나님이우리를인도하실때완전해집니다 이는예수그리스도안에서우리구원의목표이기도합니다. 기쁨으로그구원을끌어안도록합시다! 아멘. Prepared by Rev. Grant Lawry, Canterbury Presbyterian Church, Canterbury, Melbourne, Australia for use of the Canterbury congregation. 6

Page 2 of 6 Here are the rules for conjugating Whether (or not) and If when using a Descriptive Verb. The only difference here from Action Verbs is wh

Page 2 of 6 Here are the rules for conjugating Whether (or not) and If when using a Descriptive Verb. The only difference here from Action Verbs is wh Page 1 of 6 Learn Korean Ep. 13: Whether (or not) and If Let s go over how to say Whether and If. An example in English would be I don t know whether he ll be there, or I don t know if he ll be there.