1절 카드 ↗
1. Joshua as high priest ( :- ) represents "Jerusalem" ( :- ), or the elect people, put on its trial, and "plucked" narrowly "out of the fire." His attitude, "standing before the Lord," is that of a high priest ministering before the altar erected previously to the building of the temple ( Ezra 3:2 ; Ezra 3:3 ; Ezra 3:6 ; Psalms 135:2 ). Yet, in this position, by reason of his own and his people's sins, he is represented as on his and their trial ( Psalms 135:2- : ). he showed me —"He" is the interpreting angel. Jerusalem's (Joshua's) "filthy garments" ( Zechariah 3:3 ) are its sins which had hitherto brought down God's judgments. The "change of raiment" implies its restoration to God's favor. Satan suggested to the Jews that so consciously polluted a priesthood and people could offer no acceptable sacrifice to God, and therefore they might as well desist from the building of the temple. Zechariah encourages them by showing that their demerit does not disqualify them for the work, as they are accepted in the righteousness of another, their great High Priest, the Branch ( Zechariah 3:3- : ), a scion of their own royal line of David ( Zechariah 3:3- : ). The full accomplishment of Israel's justification and of Satan the accuser's being "rebuked" finally, is yet future ( Revelation 12:10 ). Compare Revelation 12:10- : , wherein "Jerusalem," as here, is shown to be meant primarily, though including the whole Church in general (compare Job 1:9 ). Satan —the Hebrew term meaning "adversary" in a law court: as devil is the Greek term, meaning accuser. Messiah, on the other hand, is "advocate" for His people in the court of heaven's justice ( 1 John 2:1 ). standing at his right hand —the usual position of a prosecutor or accuser in court, as the left hand was the position of the defendant ( 1 John 2:1- : ). The "angel of the Lord" took the same position just before another high priest was about to beget the forerunner of Messiah ( Luke 1:11 ), who supplants Satan from his place as accuser. Some hence explain Luke 1:11- : as referring to this passage: "the body of Moses" being thus the Jewish Church, for which Satan contended as his by reason of its sins; just as the "body of Christ" is the Christian Church. However, Judges 1:9 plainly speaks of the literal body of Moses, the resurrection of which at the transfiguration Satan seems to have opposed on the ground of Moses' error at Meribah; the same divine rebuke, "the Lord rebuke thee," checked Satan in contending for judgment against Moses' body, as checked him when demanding judgment against the Jewish Church, to which Moses' body corresponds. return to ' Top of Page ' <a name="verse-2" class="com-number"
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pericope/per-zec-3-001
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
대제사장으로서의 여호수아 (슥 3:1)는 "예루살렘" (슥 3:2), 곧 선민을 대표하여 재판 앞에 서 있으며, 아슬아슬하게 "불에서 꺼낸 바" 된 존재다. "여호와 앞에 서 있는" 그의 자세는 성전 건축에 앞서 제단이 세워진 이후 제물 드리는 대제사장의 자세다 (스 3:2, 3, 6; 시 135:2). 그러나 이 자리에서, 그 자신과 그 백성의 죄들로 인해 그는 자신과 그들의 재판 앞에 선 것으로 표현된다 (시 135:2). "그가 내게 보이시되" — "그"는 해석하는 천사이다. 예루살렘의 (여호수아의) "더러운 옷" (슥 3:3)은 지금까지 하나님의 심판을 내려온 죄들이다. "옷의 변화"는 하나님의 은총으로 회복됨을 암시한다. 사탄은 유대인들에게, 제사장직과 백성이 이렇게 오염되어 있으니 하나님께 받아들여질 제물을 드릴 수 없으며 따라서 성전 건축을 그만두는 것이 낫다고 제안하였다. 스가랴는 그들의 흠이 그 일을 하는 데 자격을 박탈하지 않는다고 보여 줌으로써 그들을 격려하는데, 그들은 위대한 대제사장이신 싹 (슥 3:3)인 다른 이의 의 안에서 받아들여지기 때문이다. 이스라엘의 의의 완전한 성취와 "대언자" 사탄이 최종적으로 꾸짖음을 당하는 것은 아직 미래다 (계 12:10). 사탄 — 히브리어 용어는 법정에서 "대적자"를 의미하며, 악마는 고발자를 뜻하는 그리스어 용어다. 반면 메시아는 하늘의 정의 법정에서 그분의 백성의 "대언자"이시다 (요일 2:1). "그의 우편에 서서" — 법정에서 검사나 고발자의 일반적인 위치로, 왼편이 피고인의 위치였다 (요일 2:1). "여호와의 천사"는 또 다른 대제사장이 메시아의 선구자를 낳으려 할 때 (눅 1:11) 같은 위치를 취했으며, 고발자로서의 사탄의 자리를 대신한다.
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2절 카드 ↗
2. the Lord —JEHOVAH, hereby identified with the "angel of the Lord (Jehovah)" ( Zechariah 3:1 ). rebuke thee —twice repeated to express the certainty of Satan's accusations and machinations against Jerusalem being frustrated. Instead of lengthened argument, Jehovah silences Satan by the one plea, namely, God's choice. chosen Jerusalem — ( Romans 9:16 ; Romans 11:5 ). The conclusive answer. If the issue rested on Jerusalem's merit or demerit, condemnation must be the award; but Jehovah's "choice" ( John 15:16 ) rebuts Satan's charge against Jerusalem ( Zechariah 1:17 ; Zechariah 2:12 ; Romans 8:33 ; Romans 8:34 ; Romans 8:37 ), represented by Joshua (compare in the great atonement, Romans 8:37- : , c.), not that she may continue in sin, but be freed from it ( Zechariah 3:7 ). brand plucked out of . . . fire — ( Amos 4:11 1 Peter 4:18 ; Judges 1:23 ). Herein God implies that His acquittal of Jerusalem is not that He does not recognize her sin ( Zechariah 3:3 ; Zechariah 3:4 ; Zechariah 3:9 ), but that having punished her people for it with a seventy years' captivity, He on the ground of His electing love has delivered her from the fiery ordeal; and when once He has begun a deliverance, as in this case, He will perfect it ( Psalms 89:30-35 ; Philippians 1:6 ). return to ' Top of Page ' <a name="verse-3" class="com-number"
Pericope (part_of)
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pericope/per-zec-3-001
절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"여호와" — 여호와. 이로써 "여호와의 사자" (슥 3:1)와 동일시된다. "너를 꾸짖으시는도다" — 예루살렘에 대한 사탄의 고발과 계략이 무산될 것을 확실히 하기 위해 두 번 반복된다. 길게 논증하는 대신, 여호와는 한 가지 근거 즉 하나님의 선택으로 사탄을 침묵시키신다. "예루살렘을 택한" — (롬 9:16; 11:5). 결정적인 대답이다. 문제가 예루살렘의 공로나 불공로에 달려 있다면 정죄가 결정될 것이다. 그러나 여호와의 "선택" (요 15:16)이 예루살렘에 대한 사탄의 고발을 물리친다 (슥 1:17; 2:12; 롬 8:33, 34, 37). "불에서 꺼낸 그루터기" — (암 4:11; 벧전 4:18; 유 1:23). 이로써 하나님은 예루살렘의 사면이 죄를 인정하지 않아서가 아니라 (슥 3:3, 4, 9), 70년의 포로로 그 백성의 죄를 벌하신 후 그분의 선택적 사랑의 근거 위에서 불 같은 시련에서 그녀를 구원하셨음을 암시하신다.
원주석
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3절 카드 ↗
3. filthy garments —symbol of sin ( Proverbs 30:12 ; Isaiah 4:4 ; Isaiah 64:6 ); proving that it is not on the ground of His people's righteousness that He accepts them. Here primarily the "filthy garments" represent the abject state temporally of the priesthood and people at the return from Babylon. Yet he "stood before the angel." Abject as he was, he was before Jehovah's eye, who graciously accepts His people's services, though mixed with sin and infirmity. return to ' Top of Page ' <a name="verse-4" class="com-number"
Pericope (part_of)
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pericope/per-zec-3-001
절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"더러운 옷" — 죄의 상징이다 (잠 30:12; 사 4:4; 64:6). 하나님의 백성의 의에 근거하여 그들을 받아들이시는 것이 아님을 증명한다. 여기서 주로 "더러운 옷"은 바벨론 귀환 당시 제사장직과 백성의 세속적으로 비참한 상태를 나타낸다. 그럼에도 그는 "천사 앞에 섰다." 비참한 상태에서도 그는 여호와의 눈 앞에 있었으며, 여호와는 죄와 연약함이 뒤섞여 있을지라도 그분 백성의 섬김을 은혜롭게 받으신다.
원주석
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4절 카드 ↗
4. those that stood before him —the ministering angels (compare the phrase in 1 Kings 10:8 ; Daniel 1:5 ). Take away the filthy garments —In Zechariah 3:9 it is "remove the iniquity of that land "; therefore Joshua represents the land. from him —literally, "from upon him"; pressing upon him as an overwhelming burden. change of raiment —festal robes of the high priest, most costly and gorgeous; symbol of Messiah's imputed righteousness ( Zechariah 3:9- : ). The restoration of the glory of the priesthood is implied: first, partially, at the completion of the second temple; fully realized in the great High Priest Jesus, whose name is identical with Joshua ( Zechariah 3:9- : ), the Representative of Israel, the "kingdom of priests" ( Exodus 19:6 ); once clad in the filthy garments of our vileness, but being the chosen of the Father ( Isaiah 42:1 ; Isaiah 44:1 ; Isaiah 49:1-3 ), He hath by death ceased from sin, and in garments of glory entered the heavenly holy place as our High Priest ( Hebrews 8:1 ; Hebrews 9:24 ). Then, as the consequence ( 1 Peter 2:5 ), realized in the Church generally ( Luke 15:22 ; Revelation 19:8 ), and in Israel in particular ( Isaiah 61:10 ; compare Isaiah 3:6 ; Isaiah 66:21 ). return to ' Top of Page ' <a name="verse-5" class="com-number"
Pericope (part_of)
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pericope/per-zec-3-001
절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"그 앞에 선 자들" — 사역하는 천사들이다 (왕상 10:8; 단 1:5에서의 표현 참조). "그 더러운 옷을 벗기라" — 슥 3:9에서 "그 땅의 죄악을 제거하리라"고 하니, 따라서 여호수아는 그 땅을 대표한다. "그에게서" — 문자적으로 "그 위에서." 그를 무거운 짐으로 누르고 있다. "아름다운 옷" — 가장 값지고 화려한 대제사장의 예복. 메시아의 전가된 의의 상징이다 (슥 3:9). 제사장직 영광의 회복이 암시된다. 첫째로, 제2 성전의 완공 때 부분적으로. 그 이름이 여호수아와 동일한 예수 대제사장 (슥 3:9)께서 온전히 실현하신다. 그분은 우리의 비천함의 더러운 옷을 입으셨으나, 아버지의 택하심을 받으시어 (사 42:1; 44:1; 49:1-3) 죽음을 통해 죄에서 끝나시고 영광의 옷을 입고 우리 대제사장으로서 하늘의 지성소에 들어가셨다 (히 8:1; 9:24).
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5절 카드 ↗
5. And I said —Here the prophet, rejoicing at the change of raiment so far made, interposes to ask for the crowning assurance that the priesthood would be fully restored, namely, the putting the miter or priestly turban on Joshua: its fair color symbolizing the official purity of the order restored. He does not command, but prays; not "Set," but "Let them set." Vulgate and Syriac version read it, " He then said," which is the easier reading; but the very difficulty of the present Hebrew reading makes it less likely to come from a modern corrector of the text. angel of . . . Lord stood by —the Divine Angel had been sitting (the posture of a judge, Daniel 7:9 ); now He "stands" to see that Zechariah's prayer be executed, and then to give the charge ( Zechariah 3:6 ; Zechariah 3:7 ). return to ' Top of Page ' <a name="verse-6" class="com-number"
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pericope/per-zec-3-001
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"내가 말하되" — 여기서 선지자는 지금까지의 옷 변화에 기뻐하며 제사장직이 완전히 회복될 것을 확신시켜 줄 최고의 보증인 정결한 관 또는 대제사장 두건을 여호수아의 머리에 씌워 달라고 요청하기 위해 개입한다. 그는 명령하지 않고 기도한다. "씌우라"가 아니라 "씌우게 하라." 불가타 역본과 시리아 역본은 "그가 말하되"로 읽는데, 이것이 더 쉬운 독법이지만 현재 히브리어 독법의 어려움이 이것을 현대 필사자의 수정으로부터 나온 것이 아님을 덜 가능하게 한다. "여호와의 사자가 곁에 서서" — 신성한 천사는 재판관의 자세로 앉아 계셨으나 (단 7:9) 이제 "서셔서" 스가랴의 기도가 이행되는 것을 지켜보시고 이어서 지시를 내리신다 (슥 3:6, 7).
원주석
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6절 카드 ↗
6. protested —proceeded solemnly to declare. A forensic term for an affirmation on oath ( Hebrews 6:17 ; Hebrews 6:18 ). God thus solemnly states the end for which the priesthood is restored to the people, His own glory in their obedience and pure worship, and their consequent promotion to heavenly honor. return to ' Top of Page ' <a name="verse-7" class="com-number"
Pericope (part_of)
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pericope/per-zec-3-002
절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"증거하여" — 엄숙히 선포하셨다. 맹세 위의 확인을 위한 법정 용어다 (히 6:17, 18). 이렇게 하나님은 제사장직이 그 백성에게 회복된 목적, 즉 그들의 순종과 순수한 예배 안에서의 그분 자신의 영광, 그리고 그에 따른 하늘의 영광으로의 그들의 승격을 엄숙히 선포하신다.
원주석
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7절 카드 ↗
7. God's choice of Jerusalem ( Zechariah 3:2 ) was unto its sanctification ( John 15:16 ; Romans 8:29 ); hence the charge here which connects the promised blessing with obedience. my charge —the ordinances, ritual and moral ( Numbers 3:28 ; Numbers 3:31 ; Numbers 3:32 ; Numbers 3:38 ; Joshua 1:7-9 ; 1 Kings 2:3 ; Ezekiel 44:16 ). judge my house —Thou shalt long preside over the temple ceremonial as high priest ( Leviticus 10:10 ; Ezekiel 44:23 ; Malachi 2:7 ) [GROTIUS]. Or, rule over My house, that is, My people [MAURER] ( Numbers 12:7 ; Hosea 8:1 ). We know from Deuteronomy 17:9 that the priest judged cases. He was not only to obey the Mosaic institute himself, but to see that it was obeyed by others. God's people are similarly to exercise judgment hereafter, as the reward of their present faithfulness ( Daniel 7:18 ; Daniel 7:22 ; Luke 19:17 ; 1 Corinthians 6:2 ); by virtue of their royal priesthood ( Revelation 1:6 ). keep my courts —guard My house from profanation. places to walk —free ingress and egress ( 1 Samuel 18:16 ; 1 Kings 3:7 ; 1 Kings 15:17 ), so that thou mayest go through these ministering angels who stand by Jehovah ( Zechariah 4:14 ; Zechariah 6:5 ; 1 Kings 22:19 ) into His presence, discharging thy priestly function. In 1 Kings 22:19- : the same Hebrew word is used of a walk before the priests' chambers in the future temple. Zechariah probably refers here to such a walk or way; Thou shalt not merely walk among priests like thyself, as in the old temple walks, but among the very angels as thine associates. HENGSTENBERG translates, "I will give thee guides (from) among these," c. But there is no "from" in the Hebrew English Version is therefore better. Priests are called angels or "messengers" ( Malachi 2:7 ); they are therefore thought worthy to be associated with heavenly angels. So these latter are present at the assemblies of true Christian worshippers ( Malachi 2:7- : ; compare Ecclesiastes 5:6 ; Ephesians 3:10 ; Revelation 22:9 ). return to ' Top of Page ' <a name="verse-8" class="com-number"
Pericope (part_of)
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pericope/per-zec-3-002
절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
하나님의 예루살렘 선택 (슥 3:2)은 그 거룩화를 위한 것이었다 (요 15:16; 롬 8:29). 따라서 약속된 축복을 순종과 연결 짓는 여기의 명령이 있다. "내 도를" — 의례적 및 도덕적 법규들이다 (민 3:28, 31, 32, 38; 수 1:7-9; 왕상 2:3; 겔 44:16). "내 집을 다스리리라" — 대제사장으로서 성전 의식을 오래 주관하리라 (레 10:10; 겔 44:23; 말 2:7). 또는 내 집 곧 내 백성을 다스리리라 [마우러] (민 12:7; 호 8:1). "내 뜰을 지키라" — 내 집이 모독당하지 않도록 지키라. "왕래할 것이니라" — 자유로운 출입 (삼상 18:16; 왕상 3:7; 15:17), 곧 네가 여호와 (슥 4:14; 6:5; 왕상 22:19) 앞에 서 있는 이 사역하는 천사들 사이로 자유롭게 나아가 그분의 임재 안에서 네 제사장 직임을 수행하리라는 뜻이다. 제사장들은 "사자" 또는 "심부름꾼"이라 불린다 (말 2:7). 그러므로 그들은 하늘의 천사들과 함께하기에 합당하다고 여겨진다.
원주석
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8절 카드 ↗
8. Hear —On account of the magnitude of what He is about to say, He at once demands solemn attention. thy fellows that sit before thee —thy subordinate colleagues in the priesthood; not that they were actually then sitting before him; but their usual posture in consultations was on chairs or benches before him, while he sat on an elevated seat as their president. they are —From speaking to Joshua He passes to speaking of him and them, in the third person, to the attendant angels (compare :- ). men wondered at — Hebrew, "men of wonder," that is, having a typical character ( Isaiah 8:18 ; Isaiah 20:3 ; Ezekiel 12:11 ; Ezekiel 24:24 ). Joshua the high priest typifies Messiah, as Joshua's "fellows" typify believers whom Messiah admits to share His Priesthood ( 1 Peter 2:5 ; Revelation 5:10 ). This, its typical character, then, is a pledge to assure the desponding Jews that the priesthood shall be preserved till the great Antitype comes. There may be also an indirect reproof of the unbelief of the multitude who "wonder" at God's servants and even at God's Son incredulously ( Psalms 71:7 ; Isaiah 8:18 ; Isaiah 53:1 , c.). behold —marking the greatness of what follows. my servant —the characteristic title of Messiah ( Isaiah 42:1 Isaiah 49:3 ; Isaiah 50:10 ; Isaiah 52:13 ; Isaiah 53:11 ; Ezekiel 34:23 ; Ezekiel 34:24 ). the Branch —Messiah, a tender branch from the almost extinct royal line of David ( Zechariah 6:12 ; Isaiah 4:2 ; Isaiah 11:1 ; Jeremiah 23:5 ; Jeremiah 33:15 ). Luke 1:78 , where for "day spring," "branch" may be substituted ( Luke 1:78- : , however, favors English Version ). The reference cannot be to Zerubbabel (as GROTIUS thinks), for he was then in the full discharge of his office, whereas "the Branch" here is regarded as future. return to ' Top of Page ' <a name="verse-9" class="com-number"
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"들을지어다" — 말씀하시려는 것의 중요성으로 인해, 그분은 즉시 엄숙한 주의를 요구하신다. "앞에 앉은 네 동료들" — 제사장직에서 네 아래 동료들이다. 그들이 실제로 그 앞에 앉아 있지는 않았으나, 협의 중에 그들의 일반적인 자세는 의자나 벤치에 앉아 있고 그는 그들의 의장으로서 높은 자리에 앉아 있었다. "그들이" — 여호수아에게 말씀하시다가 그분은 참석한 천사들에게 (슥 3:1 참조) 삼인칭으로 그와 그들에 대해 말씀하신다. "이상한 표징의 사람들이" — 히브리어로 "이상한 사람들," 즉 표징의 성격을 가진 이들이다 (사 8:18; 20:3; 겔 12:11; 24:24). 대제사장 여호수아는 메시아의 표상이며, 그의 "동료들"은 메시아가 제사장직을 나눌 믿는 이들의 표상이다 (벧전 2:5; 계 5:10). 표징적 성격은 제사장직이 위대한 원형이 오실 때까지 보존될 것을 낙담한 유대인들에게 확신시키는 보증이다. "보라" — 다음에 오는 것의 위대함을 표시한다. "내 종" — 메시아의 특징적 칭호다 (사 42:1; 49:3; 50:10; 52:13; 53:11; 겔 34:23, 24). "싹" — 다윗의 거의 끊겨 가는 왕족에서 나온 부드러운 가지인 메시아 (슥 6:12; 사 4:2; 11:1; 렘 23:5; 33:15).
원주석
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commentary-section/jfb-zec-3-8-8(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
9절 카드 ↗
9. For —expressing the ground for encouragement to the Jews in building the temple: I (Jehovah) have laid the (foundation) stone as the chief architect, before (in the presence of) Joshua, by "the hand of Zerubbabel" ( Zechariah 4:10 ; Ezra 3:8-13 ), so that your labor in building shall not be vain. Antitypically, the (foundation) stone alluded to is Christ, before called "the Branch." Lest any should think from that term that His kingdom is weak, He now calls it "the stone," because of its solidity and strength whereby it is to be the foundation of the Church, and shall crush all the world kingdoms ( Ezra 3:8-15.3.13- : ; compare Isaiah 28:16 ; Daniel 2:45 ; Matthew 21:42 ; 1 Corinthians 3:11 ; 1 Peter 2:6 ; 1 Peter 2:7 ). The angel pointing to the chief stone lying before Him, intimates that a deeper mystery than the material temple is symbolized. MOORE thinks the "stone" is the Jewish Church, which Jehovah engages watchfully to guard. The temple, rather, is that symbolically. But the antitype of the foundation- stone is Messiah. upon one stone shall be seven eyes —namely, the watchful "eyes" of Jehovah's care ever fixed "upon" it ( 1 Peter 2:7- : ) [MAURER]. The eye is the symbol of Providence: "seven," of perfection ( Revelation 5:6 ; compare 2 Chronicles 16:9 ; Psalms 32:8 ). Antitypically, "the seven eyes upon the stone" are the eyes of all angels ( 1 Timothy 3:16 ), and of all saints ( John 3:14 ; John 3:15 ; John 12:32 ), and of the patriarchs and prophets ( John 8:56 ; 1 Peter 1:10 ; 1 Peter 1:11 ), fixed on Christ; above all, the eyes of the Father ever rest with delight on Him. CALVIN (perhaps better) considers the seven eyes to be carved on the stone, that is, not the eyes of the Father and of angels and saints ever fixed on Him, but His own sevenfold (perfect) fullness of grace, and of gifts of the Spirit ( Isaiah 11:2 ; Isaiah 11:3 ; John 1:16 ; John 3:34 ; Colossians 1:19 ; Colossians 2:9 ), and His watchful providence now for the Jews in building the temple, and always for His Church, His spiritual temple. Thus the "stone" is not as other stones senseless, but living and full of eyes of perfect intelligence ( 1 Peter 2:4 , "a living stone"), who not only attracts the eyes ( John 12:32 ) of His people, but emits illumination so as to direct them to Him. engrave . . . graving —implying Messiah's exceeding beauty and preciousness; alluding to the polished stones of the temple: Christ excelled them, as much as God who "prepared His body" ( John 12:32- : ; compare John 2:21 ) is superior to all human builders. remove . . . iniquity of that land in one day —that is, the iniquity and its consequences, namely the punishment to which the Jews heretofore had been subjected ( Haggai 1:6 ; Haggai 1:9-11 ). The remission of sin is the fountain of every other blessing. The "one day" of its removal is primarily the day of national atonement celebrated after the completion of the temple ( Haggai 1:9-37.1.11- : ) on the tenth day of the seventh month. Antitypically, the atonement by Messiah for all men, once for all ("one day") offered, needing no repetition like the Mosaic sacrifices ( Hebrews 10:10 ; Hebrews 10:12 ; Hebrews 10:14 ). return to ' Top of Page ' <a name="verse-10" class="com-number"
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"이는 내가 그 돌 위에 일곱 눈이 있음이니라" — 주가 직접 기초를 놓으셨음을 나타낸다. 반대자들이 보는 앞에서 여호수아 앞에서 "스룹바벨의 손으로" (슥 4:10; 스 3:8-13). 따라서 건축에 있어 너희의 수고는 헛되지 않으리라. 원형적으로 가리켜진 (기초) 돌은 그리스도이시다. "싹"이라는 용어로부터 혹자는 그분의 왕국이 약하다고 생각할까 봐, 이제 그것을 "돌"이라 부르니, 그 견고함과 강함으로 교회의 기초가 될 것이고 세상의 모든 왕국들을 멸할 것이다 (단 2:34, 35, 45; 마 21:42; 고전 3:11; 벧전 2:6, 7 참조). "하루에 그 땅의 죄악을 제거하리라" — 즉, 죄악과 그 결과인 유대인들이 지금까지 받아온 형벌을 (학 1:6; 1:9-11). "하루"는 먼저 성전 완공 이후 민족적 속죄가 시행된 날이다 (레 23:27-32). 원형적으로는 그리스도께서 모세의 제사와 달리 한 번으로 ("하루에") 모든 사람을 위해 드린 속죄로, 반복이 필요 없다 (히 10:10, 12, 14).
원주석
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commentary-section/jfb-zec-3-9-9(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
10절 카드 ↗
10. under . . . vine . . . fig tree —emblem of tranquil prosperity ( :- ). Type of spiritual peace with God through Christ ( :- ); and of millennial blessedness ( :- ). return to ' Top of Page ' Zechariah Zec 2 Zechariah Zec Zechariah Zec 4 Footnotes: Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Bibliographical Information Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Zechariah 3". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ zechariah-3.html. 1871-8. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; 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(Before Christ) Bible History, Old Testament Sketches of Jewish Social Life The Temple - Its Ministry and Service The Works of Flavius Josephus A.D. (Anno Domini) The Life and Times of Jesus the Messiah
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"포도나무 아래… 무화과나무 아래" — 고요한 번영의 상징이다 (왕상 4:25). 그리스도를 통해 하나님과의 영적 화평의 유형 (왕상 4:25). 그리고 천년왕국의 복된 상태의 유형 (미 4:4).
원주석
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commentary-section/jfb-zec-3-10-10(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반