Chapter commentary
Zechariah Chapter 9
1
Zec 9:1-17.
繁體中文
English original
Zec 9:1-17.
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
(Zec 9:1-8).
GOD'S PEOPLE SAFE BECAUSE HER KING COMETH LOWLY, BUT A SAVIOUR
(Zec 9:9-10).
THE MACCABEAN DELIVERANCE A TYPE THEREOF
(Zec 9:11-17).
1. in . . . Hadrach--rather, concerning or against Hadrach (compare
Isa 21:13).
"Burden" means a prophecy BURDENED with 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,"
Am 1:5,
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,"
Ne 9:22.
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
(2Ch 20:12; Ps 23:2).
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.
2
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2. 哈馬——一個敘利亞王國，其首都同名，位於大馬士革以北。
也當照樣挨近——在待遇上要與大馬士革相連，正如其在地理位置上相鄰；要在那以大馬士革為安息之所的忿怒重擔上有分。毛勒（MAURER）理解作「就是」：「哈馬，就是與大馬士革接壤的，也必作耶和華忿怒安息之所」（末後幾個字是從 Zec 9:1 補充而來）。利比拉——猶太人從仇敵手中受苦之地——就在那裏：因此它必受苦（2Ki 23:33; 25:6, 7, 20, 21）。
推羅……西頓——位於征服者沿地中海進軍埃及的路途上（比較 Isa 23:1-18）。較古老的城西頓投降了，亞伯多尼慕（Abdolonymus）被立為其總督。
極有智慧——在自己眼中看為智慧。這是指推羅：Zec 9:3 指出她的智慧在於甚麼，即在於建造堅固堡壘，並堆積金銀（Eze 38:3, 5, 12, 17）。當亞歷山大表示要在島上新推羅的赫拉克勒斯廟中獻祭時，推羅便顯出她的「智慧」：送上一頂金冠，並回答說真正的、古老的赫拉克勒斯廟在大陸上的舊推羅。她雖有這一切智慧，卻不能逃避她的厄運。
English original
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
Zec 9:1).
Riblah, the scene of the Jews' sufferings from their foe, was there: it therefore shall suffer
(2Ki 23:33; 25:6, 7, 20, 21).
Tyrus . . . Zidon--lying in the conqueror's way on his march along the Mediterranean to Egypt (compare
Isa 23:1-18).
Zidon, the older city, surrendered, and Abdolonymus was made its viceroy.
very wise--in her own eyes. Referring to Tyre:
Zec 9:3
shows wherein her wisdom consisted, namely, in building a stronghold, and heaping up gold and silver
(Eze 38:3, 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.
3
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3. 異教史家狄奧多魯斯·西庫魯斯（DIODORUS SICULUS）〔17.40〕證實了這一點。「推羅因其島嶼位置與堅固工事，以及所預備的豐富儲備而極具信心。」新推羅位於距岸七百步的一個島上。正如以賽亞和以西結（Eze 27:1-36）的預言針對大陸上的舊推羅、並由尼布甲尼撒應驗，照樣撒迦利亞的預言針對新推羅，它因一百五十英尺高的雙重城牆以及四面環海而看似不可攻克。
English original
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
(Eze 27:1-36)
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.
4
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4.
（Eze 26:4, 12; 27:27）。
將她趕出——希伯來文作「使她被奪去」，即將她的居民擄去放逐〔格羅提烏斯 GROTIUS〕。亞歷山大雖無海軍，卻以驚人的勞力用舊推羅的廢墟築成一條堤道（應驗了 Eze 26:4-12 等，他「刮淨她的塵土」，並「將石頭、木頭、塵土拋在水中」），從海岸直達島上，經七個月圍攻後攻陷該城，以刀殺了約八千人，賣為奴隸一萬三千人，釘十字架二千人，並將該城付之一「炬」，正如此處所預言〔庫爾提烏斯 CURTIUS，卷四〕。
在海中擊打她的勢力——她雖坐落在海中，看似不可攻克（比較 Eze 28:2，「我坐在神的座位上，在海中」）。「她的勢力」不僅包括她的防禦工事，也包括她的艦隊，亞歷山大在推羅城牆跟前將這一切都沉於海中〔庫爾提烏斯 CURTIUS，卷四〕。Eze 26:17 相呼應：「你這在海中大有勢力的啊，怎樣被毀滅呢！」
English original
4.
(Eze 26:4, 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
Eze 26:4-12,
&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
Eze 28:2,
"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].
Eze 26:17
corresponds, "How art thou destroyed which wast strong in the sea!"
5
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5. 亞實基倫等等——惟獨迦特被略去，或許因其稍偏內陸，不在推進的征服者路線之上。
以革倫……盼望……慚愧——以革倫是非利士諸城中最北的一座，曾期望推羅能抵擋亞歷山大，從而阻止他經非利士南下埃及的進軍。這希望既被挫敗（「蒙羞」），以革倫就要「恐懼」。
迦薩必看見王滅亡——其政權必被傾覆。這預言字面應驗：經兩個月圍攻後，迦薩被亞歷山大攻陷，一萬居民被殺，其餘賣為奴隸。撒督伯提斯（Betis），即那小「王」，被用穿過腳底的皮條綁在戰車上，拖行繞城。
English original
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.
6
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6. 私生子——不是合法的繼承人；卑劣低下的人，如私生子一般（De 23:2）〔格羅提烏斯 GROTIUS〕。外路人，七十士譯本如此譯；暗示該地的荒涼，人不在其中定居，只作過路的外人暫住〔加爾文 CALVIN〕。
English original
6. bastard--not the rightful heir; vile and low men, such as are bastards
(De 23:2)
[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].
7
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7. 除掉……他口中帶血的肉——血被禁作食物（Ge 9:4; Le 7:26）。
可憎之物——獻給偶像之物，再由敬拜者食用（Nu 25:2; Ac 15:29）。意思是：「我必使非利士人止息拜偶像。」
他也必歸我們的神——「他也」，如哈馬、大馬士革、推羅等，這些話暗示他們也必歸向神（Isa 56:3，「與耶和華聯合的外邦人」）〔羅森繆勒 ROSENMULLER〕。然而「也」可意為，除了希伯來人之外，「連」非利士人也必敬拜耶和華（參 Isa 56:8）〔毛勒 MAURER〕。
在猶大像族長——非利士君王歸正之後，必「在猶大」享有與「族長」同樣的尊榮；不再有分別〔亨德森 HENDERSON〕。非利士諸王及其各邦必同樣歸入猶太人的團契，如同他們是「猶大」中各邦的「族長」之一〔毛勒 MAURER〕。
以革倫人如耶布斯人——耶布斯人是耶路撒冷的原住民，被大衛征服後便併入猶太人（2Sa 24:16 等），享受其特權：但在民事上居於附屬地位（1Ki 9:20, 21）。耶布斯人在所羅門手下既是奴僕和進貢者，加爾文（CALVIN）便另作解釋：「我必救猶太人脫離非利士仇敵的牙齒（取自野獸用牙齒撕裂獵物的比喻），他本要吞吃他，正如他吞吃獻給偶像的血或可憎祭物的肉：連他——那看來卑微的猶太餘民——也必歸我們的神為聖（因祂的恩寵而成聖）；雖然久失尊嚴，我必使他們如族長轄管別人，以革倫要如耶布斯人作進貢的奴僕。」如此，對比便在所剩下的猶太人（蒙選的餘民）與以革倫人之間。
English original
7. take . . . his blood out of . . . mouth--Blood was forbidden as food
(Ge 9:4; Le 7:26).
abominations--things sacrificed to idols and then partaken of by the worshippers
(Nu 25:2; Ac 15:29).
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
(Isa 56:3,
"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
Isa 56:8)
[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
(2Sa 24:16,
&c.), and enjoyed their privileges: but in a subordinate position civilly
(1Ki 9:20, 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.
8
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8. 圍繞安營——（Ps 34:7）。
我的家——即猶太百姓（Zec 3:7; Ho 8:1）〔毛勒 MAURER〕。或作聖殿：為要安撫從事建造的猶太人，他們可能擔心工程會被征服者拆毀〔摩爾 MOORE〕。猶太人按此預言確實未受亞歷山大傷害，雖然他懲罰了撒瑪利亞人。這是他們將來從一切仇敵手中最終得救的預表。
經過……回來——亞歷山大進軍耶路撒冷時，被一個夢所阻，所以無論是「經過」前往埃及，還是「回來」，都沒有傷害猶太人，反而賜給他們極大的特權。
不再有欺壓者……經過——先知從最近的將來轉到將要臨到的最終拯救（Isa 60:18; Eze 28:24）。
親眼看顧——即看見耶路撒冷如何受仇敵欺壓〔羅森繆勒 ROSENMULLER〕（Ex 3:7; 2:25）。神說如今已經看見，因為祂如今開始將仇敵帶到審判中，並向世人表明祂對自己百姓所受冤屈的判斷。
English original
8. encamp about--
(Ps 34:7).
mine house--namely, the Jewish people
(Zec 3:7; Ho 8:1)
[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
(Isa 60:18; Eze 28:24).
seen with mine eyes--namely, how Jerusalem has been oppressed by her foes [ROSENMULLER]
(Ex 3:7; 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.
9
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9. 從希臘征服者的來臨，撒迦利亞藉著預言的聯想法則，突然轉到君王彌賽亞的來臨——一位截然不同的人物。
錫安的女兒——神權百姓被呼召在她的王來臨時「歡喜」（Ps 2:11）。
到你這裏——祂來不是為自己的利益或享樂——如世上君王那樣——而是為祂教會的緣故：尤其在祂第二次再來時，是為猶太人的緣故（Ro 11:26）。
他是公義的——即義：這是常歸於彌賽亞的屬性（Isa 45:21; 53:11; Jer 23:5, 6），與拯救相連。祂不是藉著姑息罪惡來赦免，而是藉著成為「耶和華我們的義」之成全者來稱義，使罪人因信與基督聯合時，不僅是憐憫，連公義也要求他的稱義。神的公義不因罪人的得救而被擱置，反而因之被高舉、被尊崇（Isa 42:1, 21）。祂未來的掌權「以公義」，也特別被提及（Isa 32:1）。
施行拯救——不是被動地如有些人所解釋的「蒙了拯救」，上下文論及一位來作王的「王」不容如此解；古譯本七十士譯本、敘利亞文譯本、武加大譯本也都譯作拯救者。希伯來文在意思上是反身用法，「表明自己是拯救者；……在自己裏面帶有拯救」賜給我們。祂帶著作為君王所賜的拯救。比較旁註，「拯救自己」。比較 Mt 1:21，希臘文「祂自己要拯救自己的百姓」；即不是藉著別人，而是親自要拯救〔皮爾遜 PEARSON《信經論》〕。祂「帶著拯救」給別人，表明祂自己裏面有那義——這義是使不義者稱義所不可或缺的（1Co 1:30; 2Co 5:21; 1Jo 2:1）。
這與那來要毀滅的傲慢希臘征服者形成美麗的對比——彌賽亞來卻是要拯救。然而，彌賽亞也要在其和平掌權之前，先向仇敵施行「公義的」報復（Mal 4:1, 2）。
謙謙和和——溫柔、和藹：與祂「騎著驢駒」相稱（驢駒在我們看來不是被藐視的動物；也不是卑微的記號，因東方的君王與平民一樣騎驢，Jud 5:10），即以「和平的君」身份而來（Zec 9:10; Isa 9:6）；相反，「馬」是戰爭的象徵，故要被「剪除」。希伯來文或許同時包含祂外在狀態的「謙卑」（適用於祂第一次降臨）與祂性情的「柔和」，如 Mt 21:5 所引用（比較 Mt 11:29）——後者適用於祂兩次降臨。二者都使祂適宜對我們人有愛心的同情；同時也是祂將要顯明之高升的根據（Joh 5:27; Php 2:7-9）。
驢駒——未經馴服，「從來沒有人騎過的」（Lu 19:30）。是得勝的征服者和審判官的象徵（Jud 5:10; 10:4; 12:14）。
驢的駒子——字面作「驢」：按希伯來文慣用語，不定複數指單數（參 Ge 8:4，「亞拉臘山」指其中一座山）。母驢與驢駒同來（Mt 21:2）。耶穌第一次降臨時進耶路撒冷，是這預言在祂第二次再來時完全應驗的保證。那日要成為「主的日子」（Ps 118:24），正如那第一個棕樹主日一般。猶太人那時要普遍（Ps 118:26）說出當日一些人所說的話：「奉主名來的是應當稱頌的」（比較 Mt 21:9 與 Mt 23:39）；還有「和散那」，即「主啊，求你現在拯救」。象徵勝利的「棕樹枝」，那時也要在祂百姓手中（比較 Joh 12:13 與 Re 7:9, 10）。那時也如祂前一次進城時一樣，是住棚節（他們在節期中常從西羅亞池打水，並引用 Isa 12:3）。比較 Ps 118:15 與 Zec 14:16。
English original
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
(Ps 2:11).
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
(Ro 11:26).
he is just--righteous: an attribute constantly given to Messiah
(Isa 45:21; 53:11; Jer 23:5, 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
(Isa 42:1, 21).
His future reign "in righteousness," also, is especially referred to
(Isa 32:1).
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
Mt 1:21,
in the Greek, "Himself shall save His people"; that is, not by any other, but by Himself shall He save [PEARSON On the Creed]. His "having salvation" for others manifested that He had in Himself that righteousness which was indispensable for the justification of the unrighteous
(1Co 1:30; 2Co 5:21; 1Jo 2:1).
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
(Mal 4:1, 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,
Jud 5:10),
that is, coming as "Prince of peace"
(Zec 9:10; Isa 9:6);
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
Mt 21:5
quotes it (compare
Mt 11:29),
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
(Joh 5:27; Php 2:7-9).
colt--untamed, "whereon yet never man sat"
(Lu 19:30).
The symbol of a triumphant conqueror and judge
(Jud 5:10; 10:4; 12:14).
foal of an ass--literally, "asses": in Hebrew idiom, the indefinite plural for singular (so
Ge 8:4,
"mountains of Ararat," for one of the mountains). The dam accompanied the colt
(Mt 21:2).
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"
(Ps 118:24),
as that first Palm Sunday was. The Jews shall then universally
(Ps 118:26)
say, what some of them said then, "Blessed is He that cometh in the name of the Lord" (compare
Mt 21:9, with Mt 23:39);
also "Hosanna," or "Save now, I beseech thee." "Palms," the emblem of triumph, shall then also be in the hands of His people (compare
Joh 12:13, with Re 7:9, 10).
Then also, as on His former entry, shall be the feast of tabernacles (at which they used to draw water from Siloam, quoting
Isa 12:3).
Compare
Ps 118:15, with Zec 14:16.
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10.
（Isa 2:4; Ho 2:18; Mic 5:10）。
以法蓮……耶路撒冷——即十支派，以及猶大和便雅憫；兩者日後都要歸回。
講和平——以權柄命令平安。
權柄……從海……直到河……地極——應驗 Ge 15:18; Ex 23:31 以及 Ps 72:8。「海……海」是指紅海和地中海。「河」是指幼發拉底河。耶路撒冷和聖地，擴展到應許給亞伯拉罕的界限，要作祂未來國度的中心；由此擴展到地極。
English original
10.
(Isa 2:4; Ho 2:18; Mic 5:10).
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
Ge 15:18; Ex 23:31; and Ps 72:8.
"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.
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11. 至於你——即「錫安的女兒」，或「耶路撒冷」（Zec 9:9）：神權政體。「至於你」與 Zec 9:10 所論的彌賽亞對照，暗示除了除滅爭戰的弓並將彌賽亞的「權柄擴展到地極」之外，神還要為她拯救她被擄的百姓脫離外邦的轄制。
因你立約的血——即按照在西奈賜給你、以祭牲之血所立定的約（Ex 24:8; Heb 9:18-20）。
無水之坑——地牢常是無水的坑，底部泥濘，耶利米被囚時所陷的便是這種（Ge 37:24; Jer 38:6）。這是猶太人在亞歷山大繼承者手下、尤其在安提阿古・依皮法尼手下——他搶掠褻瀆聖殿、殺了數千人、奴役更多人——在埃及、希臘等地被擄之苦的寫照。神藉馬加比拯救了他們。這是日後從他們最後的大逼迫者手中得救的預表（Isa 51:14; 60:1）。
English original
11. As for thee also--that is, the daughter of Zion," or "Jerusalem"
(Zec 9:9):
the theocracy. The "thee also," in contradistinction to Messiah spoken of in
Zec 9:10,
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
(Ex 24:8; Heb 9:18-20).
pit wherein . . . no water--Dungeons were often pits without water, miry at the bottom, such as Jeremiah sank in when confined
(Ge 37:24; Jer 38:6).
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
(Isa 51:14; 60:1).
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12. 堡壘——與「坑」（Zec 9:11）相對；字面作「與通路隔絕之地」。毛勒（MAURER）認為是「高處」（Ps 18:33）。用以比喻歸回的猶太人在彌賽亞裏所得的安全（Zec 9:8），祂在其百姓周圍安營（Ps 46:1, 5；比較 Isa 49:9; Pr 18:10）。
有盼望的被囚之人——即儘管遭患難（Job 13:15; Ps 42:5, 11），仍對守約的神持守盼望的人；與那些說「沒有盼望」的不信者相對（Jer 2:25; 18:12）。特別是指那些信神對以色列之言（Jer 31:17）的猶太人——「日後必有盼望，你的兒女必回到自己的境界」，並不說如 Eze 37:11 那樣「我們的指望失去了」。首先，撒迦利亞時代的猶太人受鼓勵，不要因試煉而在建造上灰心；其次，未來復興前的猶太人受鼓勵，仰望彌賽亞從他們最後的壓迫者手中得拯救。
今日——當你們的處境看來如此不利之時；與「主的日子」——錫安的王來拯救她之時（Zec 9:9）——相對。
我必加倍賜給——你的逆境無論多大，你的興盛要加倍更大（Isa 61:7）。
English original
12. stronghold--in contrast to the "pit"
(Zec 9:11);
literally, "a place cut off from access." MAURER thinks, "a height"
(Ps 18:33).
An image for the security which the returning Jews shall have in Messiah
(Zec 9:8)
encamped about His people
(Ps 46:1, 5;
compare
Isa 49:9; Pr 18:10).
prisoners of hope--that is, who in spite of afflictions
(Job 13:15; Ps 42:5, 11)
maintain hope in the covenant-keeping God; in contrast to unbelievers, who say, "There is no hope"
(Jer 2:25; 18:12).
Especially those Jews who believe God's word to Israel
(Jer 31:17),
"there is hope in the end, that thy children shall come again to their own border," and do not say, as in
Eze 37:11,
"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
(Zec 9:9).
I will render double--Great as has been thy adversity, thy prosperity shall be doubly greater
(Isa 61:7).
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13. 拿猶大作弓——使猶大如同我的弓，並以「以法蓮」為裝在弓上的箭，用以勝過希臘亞歷山大的繼承者安提阿古・依皮法尼（比較 Da 8:9 的註釋；Da 11:32；《馬加比一書》1:62; 2:41-43）——猶大的壓迫者。在論到亞歷山大的勝利（Zec 9:1-8）之後，插入了關於那無比更大的君王——彌賽亞——降臨的括弧（Zec 9:9, 10），他便轉到神要使猶大在其暫時受壓迫之後，勝過亞歷山大繼承者的勝利。
錫安……希臘——神一方面對錫安說話，另一方面對希臘說話，表明祂統管萬民。
English original
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
Da 8:9;
Da 11:32;
1 Maccabees 1:62; 2:41-43),
the oppressor of Judah. Having spoken
(Zec 9:1-8)
of Alexander's victories, after the parenthesis
(Zec 9:9, 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.
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14. 另一個形象：「耶和華必被看見（顯著地彰顯祂的能力）在他們以上」（即為猶太人而反對其仇敵），正如祂從前在雲中顯在以色列人以上對抗埃及人（Ex 14:19, 24）。
他的箭……如閃電——向仇敵閃射出瞬間的毀滅（Ps 18:14）。
吹……角——為要招聚並激勵祂的百姓去與仇敵爭戰，將其毀滅。
以南方的旋風而行——即在最猛烈的風暴中出擊，如來自南方的風（Isa 21:1）。或許暗指耶和華古時在西奈「從提幔」（旁註作「南方」）而來的神蹟。
English original
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
(Ex 14:19, 24).
his arrow . . . as . . . lightning--flashing forth instantaneous destruction to the foe
(Ps 18:14).
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
(Isa 21:1).
Alluding, perhaps, to Jehovah's ancient miracles at Sinai coming "from Teman" ("the south," in the Margin).
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15. 吞喫——仇敵的肉。
喝——仇敵的血；即徹底毀滅他們。形象（如 Jer 46:10）取自祭牲——部分肉被吃，血被澆奠（比較 Isa 63:1 等）。
用投石器制伏——或作「踐踏投石」——即仇敵向他們投擲的石塊；即輕蔑地踐踏那些在他們腳下無害墜落的敵方投射物（比較 Job 41:28）。或許也暗示他們的仇敵如同甩石時所用的普通石頭——落在腳下時全然無用：與神的百姓（Zec 9:16）——「冠冕上的（寶貴）寶石」（比較 1Sa 25:29）——相對〔毛勒 MAURER〕。英文譯本也有道理：猶太人要在初次交鋒中，僅用列陣前方、率先開戰的甩石兵制伏仇敵。他們雖只裝備甩石，如大衛對抗歌利亞一般，卻要制伏仇敵（Jud 20:16; 1Ch 12:2）〔格羅提烏斯 GROTIUS〕。
喧嘩——戰爭的吶喊。
如喝醉酒的——（Zec 10:7）。神的靈使他們充滿勝利（Eph 5:18）。
充滿——滿了血。
如碗——用以盛接祭牲之血的碗。
如……壇角——或作祭壇的「角」，素來用碗中的血來灑（Ex 29:12; Le 4:18）。
English original
15. devour--the flesh of their foes.
drink--the blood of their foes; that is, utterly destroy them. Image (as
Jer 46:10)
from a sacrifice, wherein part of the flesh was eaten, and the blood poured in libation (compare
Isa 63:1,
&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
Job 41:28).
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
(Zec 9:16),
"the (precious) stones of a crown" (compare
1Sa 25:29)
[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
(Jud 20:16; 1Ch 12:2)
[GROTIUS].
noise--the battle shout.
through wine--
(Zec 10:7).
The Spirit of God fills them with triumph
(Eph 5:18).
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
(Ex 29:12; Le 4:18).
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16. 看他們如……他百姓的羊群——如祂百姓的羊群所當蒙拯救的那樣（Ps 77:20）。此處爭戰與流血的形象（Zec 9:15）轉為牧人與羊群，因為神不僅要賜勝利，還要賜隨後安全持久的平安。與被踐踏的無價值甩石相對的，是（寶石）「冠冕上的寶石」（Isa 62:3; Mal 3:17），被高舉為旗幟，使眾人歸附猶太教會（Isa 11:10, 12; 62:10）。
English original
16. save them . . . as the flock of his people--as the flock of His people ought to be saved
(Ps 77:20).
Here the image of war and bloodshed
(Zec 9:15)
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
(Isa 62:3; Mal 3:17),
lifted up as an ensign," that all may flock to the Jewish Church
(Isa 11:10, 12; 62:10).
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17. 他的恩慈……他的榮美——耶和華——彌賽亞所賜給祂百姓的恩慈與榮美。不是如毛勒（MAURER）所認為的——祂的地或祂百姓的恩慈等等（Ps 31:19; Jer 31:12）。
使……發旺——字面作「使之生長」。
新酒使少女——補充，「使……發旺」。豐盛的五穀與酒表明和平與豐足。新酒使少女歡樂，是本段獨有的。這反駁了那些禁止以酒為食物之人。猶太人先前因仇敵的壓迫而在糧食上窘迫，如今要有豐盛，不僅使老年人，甚至使少男少女都得歡樂〔加爾文 CALVIN〕。
English original
17. his goodness . . . his beauty--the goodness and beauty which Jehovah-Messiah bestows on His people. Not as MAURER thinks, the goodness, &c., of His land or His people
(Ps 31:19; Jer 31:12).
make . . . cheerful--literally, "make it grow."
new wine the maids--supply, "shall make . . . to grow." Corn and wine abundant indicate peace and plenty. The new wine gladdening the maids is peculiar to this passage. It confutes those who interdict the use of wine as food. The Jews, heretofore straitened in provisions through pressure of the foe, shall now have abundance to cheer, not merely the old, but even the youths and maidens [CALVIN].
Zec 9:1-17.
第九至十四章屬預言性質。
這部分寫成於本書前述各部分之後許久，因此出現了各種特徵，被用作攻擊其真實性的根據，儘管七十士譯本和猶太正典的編纂者都為其作證。見緒論。
亞歷山大在敘利亞的征服（Zec 9:1-8）。
神的百姓得安全，因她的王謙謙和和地來臨，卻是拯救者（Zec 9:9-10）。
馬加比的拯救乃其預表（Zec 9:11-17）。
1. ……哈得拉——更恰當地說，是論及或針對哈得拉（比較 Isa 21:13）。「默示」意指帶著對罪人忿怒之重擔的預言。毛勒（MAURER）的解釋較不恰當，他說：所拿起並宣告的，即宣告，鄭重的聲明。
哈得拉——敘利亞的一部分，靠近大馬士革。因古史中未提及此名，它大概是一個有兩個名字之地區（「哈得拉」與「伯迦文」Bikathaven，Am 1:5 旁註）中較少使用的名字；故而湮沒無聞。然而據說古時一位拉比約瑟（RABBI JOSE）曾明確提及它。一位名叫約瑟・阿巴西（Jos. Abassi）的阿拉伯人於1768年也曾向米迦利斯（MICHAELIS）聲明，當時確有一個此名之城鎮，且為哈得拉地區之首府。此名在敘利亞語中意為「封閉」，即敘利亞西部內陸之地，被群山封閉，也就是斯特拉波（STRABO）所稱的敘利亞谷地（Cœlo-Syria）〔毛勒 MAURER〕。耶柔米（JEROME）認為哈得拉是敘利亞谷地的首邑，正如大馬士革是該城周圍地區之首邑。亨斯滕貝格（HENGSTENBERG）視哈得拉為波斯的象徵性名字，撒迦利亞避免直呼其名，以免冒犯他所生活於其下的政權。但上下文似乎指向敘利亞地區。格塞尼烏斯（GESENIUS）認為這名字是一位敘利亞王之名，這比一個地區的名字更容易湮沒。比較類似的「西宏之地」（Ne 9:22）。
大馬士革……其安息之處——即主忿怒之「重擔」所要安放之處。這重擔要永久停留在其上，直到敘利亞徹底傾覆。這在亞歷山大大帝手下應驗，他征服了敘利亞〔庫爾提烏斯 CURTIUS，卷三、卷四〕。
人的眼目，也如以色列眾人的眼目……仰望耶和華——因亞歷山大節節勝利而心生驚恐，一般人的眼目，尤其全體以色列人的眼目，都要仰望耶和華。猶太人因大祭司雅杜阿（Jaddua）拒絕向他宣誓效忠而受到他的威脅時，便懇切向主呼求，因而得蒙拯救（2Ch 20:12; Ps 23:2）。
這是將來神的審判臨到萬民，尤其臨到猶太人並使他們歸向祂之功效的預表。毛勒（MAURER）、彭貝盧斯（PEMBELLUS）等人則較不可信地譯為：「主的眼目垂顧世人，正如垂顧全體以色列人」，即為刑罰不敬虔之人並保護祂的百姓。祂既管教了自己的百姓，也必不會不嚴懲世人的罪。我認為「眾人」一詞暗示：雖然一般人（故此用「人」）的眼目都注視耶和華的審判，但全體以色列尤其仰望祂。