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Zechariah Capítulo 10
1
Zec 10:1-12.
繁體中文
Original en inglés
Zec 10:1-12.
PRAYER AND PROMISE.
Call to prayer to Jehovah, as contrasted with the idol-worship which had brought judgments on the princes and people. Blessings promised in answer to prayer: (1) rulers of themselves; (2) conquest of their enemies; (3) restoration and establishment of both Israel and Judah in their own land in lasting peace and piety.
1. Ask . . . rain--on which the abundance of "corn" promised by the Lord
(Zec 9:17)
depends. Jehovah alone can give it, and will give it on being asked
(Jer 10:13; 14:22).
rain in . . . time of . . . latter rain--that is, the latter rain in its due time, namely, in spring, about February or March
(Job 29:23; Joe 2:23).
The latter rain ripened the grain, as the former rain in October tended to fructify the seed. Including all temporal blessings; these again being types of spiritual ones. Though God has begun to bless us, we are not to relax our prayers. The former rain of conversion may have been given, but we must also ask for the latter rain of ripened sanctification. Though at Pentecost there was a former rain on the Jewish Church, a latter rain is still to be looked for, when the full harvest of the nation's conversion shall be gathered in to God. The spirit of prayer in the Church is an index at once of her piety, and of the spiritual blessings she may expect from God. When the Church is full of prayer, God pours out a full blessing.
bright clouds--rather, "lightnings," the precursors of rain [MAURER].
showers of rain--literally, "rain of heavy rain." In
Job 37:6
the same words occur in inverted order [HENDERSON].
grass--a general term, including both corn for men and grass for cattle.
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2. 偶像——字面作「家神像」（teraphim），即家中所供奉的神像，用以占卜求問（見 Ho 3:4 的註釋）。格塞尼烏斯（GESENIUS）從一個阿拉伯文字根「安慰」推導此詞，意指它們是賜安慰者。或出自一個埃塞俄比亞字根，意為「遺物」。撒迦利亞在此指出，猶太人因自己的拜偶像，攔阻了神素來要賜下的恩典——否則那恩典本會賜給他們如今（Zec 10:1）被勸勉去「求」的一切屬地與屬靈的福氣。
占卜者——他們為求問家神像的人提供答覆：與耶和華和祂的真先知相對立。
所見的是虛假——在給答覆時假裝看見了他們並未看見的事。
白白的安慰人——字面作「以虛空作安慰」；即向求問者發出必定落空的安慰應許（Job 13:4; 16:2; 21:34）。
因此眾民如羊群流離——即以色列和猶大被擄而去。
因無牧人——羊群沒有牧人時便流離四散，成為各樣傷害的獵物；猶太人沒有耶和華這位真牧人時也是如此；因為他們所信靠的假先知並不是牧人（Eze 34:5）。如今他們照樣分散，因為他們不認識他們的牧人彌賽亞；門徒離棄耶穌逃走的狀態正是其預表（Mt 26:56；比較 Zec 13:7）。
Original en inglés
2. idols--literally, "the teraphim," the household gods, consulted in divination (see on
Ho 3:4).
Derived by GESENIUS from an Arabic root, "comfort," indicating them as the givers of comfort. Or an Ethiopian root, "relics." Herein Zechariah shows that the Jews by their own idolatry had stayed the grace of God heretofore, which otherwise would have given them all those blessings, temporal and spiritual, which they are now
(Zec 10:1)
urged to "ask" for.
diviners--who gave responses to consulters of the teraphim: opposed to Jehovah and His true prophets.
seen a lie--pretending to see what they saw not in giving responses.
comfort in vain--literally, "give vapor for comfort"; that is, give comforting promises to consulters which are sure to come to naught
(Job 13:4; 16:2; 21:34).
therefore they went their way--that is, Israel and Judah were led away captive.
as a flock . . . no shepherd--As sheep wander and are a prey to every injury when without a shepherd, so the Jews had been while they were without Jehovah, the true shepherd; for the false prophets whom they trusted were no shepherds
(Eze 34:5).
So now they are scattered, while they know not Messiah their shepherd; typified in the state of the disciples, when they had forsaken Jesus and fled
(Mt 26:56;
compare
Zec 13:7).
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繁體中文
3. 攻擊牧人——即以色列和猶大中那些慫恿拜偶像的民事首領。
懲罰——字面作「追討」。同一個詞「眷顧」，不帶攻擊之意，隨後即以好的含義使用，以加強對比。
公山羊——公山羊。正如「牧人」描述他們本當是怎樣的人，照樣「公山羊」描述他們實際是怎樣的人，是頑梗、放縱與令人厭惡之私慾的象徵（Isa 14:9，旁註；Eze 34:17; Da 8:5; Mt 25:33）。
公山羊在羊群中為首。在罪惡上居首的，在刑罰上也必居首。
眷顧——以憐憫眷顧（Lu 1:68）。
如威武的馬——在 Zec 9:13 中他們被描繪為弓箭，此處則描繪為他們的元帥——耶和華的戰馬（So 1:9）。神能使祂的百姓，雖膽怯如羊，卻勇猛如戰馬。將軍騎的是最俊美、裝飾最華麗的馬，其坐騎也受最精心的照料。耶和華大可因猶太人的卑劣而棄絕他們，但祂看重對他們的揀選與收納：因此祂在此稱他們為「祂的羊群」，從而拯救他們。
Original en inglés
3. against the shepherds--the civil rulers of Israel and Judah who abetted idolatry.
punished--literally, "visited upon." The same word "visited," without the upon, is presently after used in a good sense to heighten the contrast.
goats--he-goats. As "shepherds" described what they ought to have been, so "he-goats" describes what they were, the emblem of headstrong wantonness and offensive lust
(Isa 14:9,
Margin;
Eze 34:17; Da 8:5; Mt 25:33).
The he-goats head the flock. They who are first in crime will be first in punishment.
visited--in mercy
(Lu 1:68).
as his goodly horse--In
Zec 9:13
they were represented under the image of bows and arrows, here under that of their commander-in-chief, Jehovah's battle horse
(So 1:9).
God can make His people, timid though they be as sheep, courageous as the charger. The general rode on the most beautiful and richly caparisoned, and had his horse tended with the greatest care. Jehovah might cast off the Jews for their vileness, but He regards His election or adoption of them: whence He calls them here "His flock," and therefore saves them.
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4. 從他——猶大必不再受外邦轄制，其統治者要從猶大本身而出。
房角石——即彌賽亞（Isa 28:16）。「房角石」單純表達統治者之意（1Sa 14:38，旁註；Isa 19:13，旁註）。首先是指馬加比——猶大的統治者與拯救者，將他們從壓迫者安提阿古手中解救出來；但彌賽亞才是那對應的實體。彌賽亞支撐並聯合教會——猶太人與外邦人。
釘子——（Jud 4:21; Isa 22:23）。東方帳篷內的大釘子，其上懸掛帳中大部分貴重器具。彌賽亞身上掛著祂百姓一切的榮耀與盼望。
弓——（Zec 9:13）。猶大不再需要外國傭兵。彌賽亞是她的爭戰之弓（Ps 45:4, 5; Re 6:2）。
一切欺壓人的——更恰當地說，從好的方面看，是統治者，正如相關的埃塞俄比亞語詞所表明的。所以「督工的」，在 Isa 60:17，即向那些被納為猶大朝貢的列國徵收貢物的人〔路多維庫斯・德・迪烏 LUDOVICUS DE DIEU〕。
Original en inglés
4. Out of him--Judah is to be no more subject to foreigners, but from itself shall come its rulers.
the corner--stone, Messiah
(Isa 28:16).
"Corners" simply express governors
(1Sa 14:38,
Margin;
Isa 19:13,
Margin). The Maccabees, Judah's governors and deliverers from Antiochus the oppressor, are primarily meant; but Messiah is the Antitype. Messiah supports and binds together the Church, Jews and Gentiles.
the nail--
(Jud 4:21; Isa 22:23).
The large peg inside an Oriental tent, on which is hung most of its valuable furniture. On Messiah hang all the glory and hope of His people.
bow--
(Zec 9:13).
Judah shall not need foreign soldiery. Messiah shall be her battle-bow
(Ps 45:4, 5; Re 6:2).
every oppressor--rather, in a good sense, ruler, as the kindred Ethiopic term means. So "exactor," in
Isa 60:17,
namely, one who exacts the tribute from the nations made tributary to Judah [LUDOVICUS DE DIEU].
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5. 騎馬的——即敵人的騎兵。猶太人雖被律法禁止在戰爭中加添馬匹（De 17:16），卻被作為耶和華的戰馬（Zec 10:3; Ps 20:7），所以徒步踐踏那連同騎兵的仇敵（Eze 38:4; Da 11:40）。騎兵乃是敘利亞希臘軍隊的主力（《馬加比一書》3:39）。
Original en inglés
5. riders on horses--namely, the enemy's horsemen. Though the Jews were forbidden by the law to multiply horses in battle
(De 17:16),
they are made Jehovah's war horse
(Zec 10:3; Ps 20:7),
and so tread down on foot the foe with all his cavalry
(Eze 38:4; Da 11:40).
Cavalry was the chief strength of the Syro-Grecian army
(1 Maccabees 3:39).
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6. 猶大……約瑟——即十支派。同時提到猶大和以色列，表明還有一個比從巴比倫歸回更完全的復興——那時只有猶大和少數其他支派的以色列人歸回。馬加比的拯救在此與之相連，正如畫家將前景之物與遠處的群山描繪在同一畫布上；又如較近的行星與遙遠的恆星同時出現於同一穹蒼。預言總是急切地指向彌賽亞之下那榮耀的最終成全。
使他們歸回安置他們——即穩妥地安置在他們本地。希伯來文動詞由兩個動詞複合而成：「我要使他們歸回」，和「我要安置他們」（Jer 32:37）。毛勒（MAURER）根據另一形式譯為「我要使他們居住」。
Original en inglés
6. Judah . . . Joseph--that is, the ten tribes. The distinct mention of both Judah and Israel shows that there is yet a more complete restoration than that from Babylon, when Judah alone and a few Israelites from the other tribes returned. The Maccabean deliverance is here connected with it, just as the painter groups on the same canvas objects in the foreground and hills far distant; or as the comparatively near planet and the remote fixed star are seen together in the same firmament. Prophecy ever hastens to the glorious final consummation under Messiah.
bring them again to place them--namely, securely in their own land. The Hebrew verb is compounded of two, "I will bring again," and "I will place them"
(Jer 32:37).
MAURER, from a different form, translates, "I will make them to dwell."
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7. 如勇士——在與仇敵爭戰之中（Zec 10:3, 5）。
喜樂——因勝過仇敵而喜樂。
兒女必看見——他們還未到服役之年。為要教導人耐心等候神的應許。你們目前若未看見應驗，你們的兒女必看見，他們的喜樂必得以滿足。
因耶和華歡喜——因那賜如此榮耀勝利的主歡喜。
Original en inglés
7. like a mighty man--in the battle with the foe
(Zec 10:3, 5).
rejoice--at their victory over the foe.
children shall see it--who are not yet of age to serve. To teach patient waiting for God's promises. If ye do not at present see the fulfilment, your children shall, and their joy shall be complete.
rejoice in the Lord--the Giver of such a glorious victory.
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8. 要向他們發聲——養蜂人憑口哨將蜜蜂招聚。照樣耶和華僅以祂呼召的話語，就要將分散的百姓招聚回巴勒斯坦（Zec 10:10; Isa 5:26; Eze 36:11）。約瑟夫（JOSEPHUS）〔《猶太戰爭記》3:2〕所記在此之後兩百年有人眾遷居加利利，便是這預言將來更完全應驗的保證。
因我已經救贖他們——即在我的約之旨意中已經「救贖」——無論屬地或屬靈。
如從前一樣增多——如從前年代一般。
Original en inglés
8. hiss for them--Keepers of bees by a whistle call them together. So Jehovah by the mere word of His call shall gather back to Palestine His scattered people
(Zec 10:10; Isa 5:26; Eze 36:11).
The multitudes mentioned by JOSEPHUS [Wars of the Jews, 3:2], as peopling Galilee two hundred years after this time, were a pledge of the future more perfect fulfilment of the prophecy.
for I have redeemed them--namely, in My covenant purpose "redeemed" both temporally and spiritually.
as they have increased--in former times.
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9. 我必在他們中間撒種——他們的分散有特別的用意。如同廣為播撒的種子，他們在自己得著甦醒之後，便成為使別人甦醒的最佳器皿（比較 Mic 5:7）。他們對如今所居之每一處土壤的微弱依附，以及他們營商因而世界性的職業特質——使遷居對他們而言輕而易舉——特別適合他們作宣教工作〔摩爾 MOORE〕。基督降臨前猶太人的廣泛分散，照樣為使徒在全世界各個猶太會堂的講道鋪平了道路；處處都有先前播下的舊約種子，一經福音傳道人帶來新約的光與熱，便預備好發芽。如此便為進入外邦人之中開了門戶。「必撒」是希伯來文將來式，論及那已經作的、正在作的、以及日後可作的事〔毛勒 MAURER〕（比較 Ho 2:23）。
在遠方各國記念我——（De 30:1; 2Ch 6:37）。暗示猶太人在他們所分散的「萬國」中同時恢復正確的心思。比較 Lu 15:17, 18 與 Ps 22:27，「地的四極都記念並歸向耶和華」——這是在「雅各的後裔……以色列……敬畏祂、榮耀祂」之後；又 Ps 102:13-15。
存活——指政治與屬靈的存活。
Original en inglés
9. sow them among . . . people--Their dispersion was with a special design. Like seed sown far and wide, they shall, when quickened themselves, be the fittest instruments for quickening others (compare
Mic 5:7).
The slight hold they have on every soil where they now live, as also the commercial and therefore cosmopolitan character of their pursuits, making a change of residence easy to them, fit them peculiarly for missionary work [MOORE]. The wide dispersion of the Jews just before Christ's coming prepared the way similarly for the apostles' preaching in the various Jewish synagogues throughout the world; everywhere some of the Old Testament seed previously sown was ready to germinate when the New Testament light and heat were brought to bear on it by Gospel preachers. Thus the way was opened for entrance among the Gentiles. "Will sow" is the Hebrew future, said of that which has been done, is being done, and may be done afterwards [MAURER], (compare
Ho 2:23).
shall remember me in far countries--
(De 30:1; 2Ch 6:37).
Implying the Jews' return to a right mind in "all the nations" where they are scattered simultaneously. Compare
Lu 15:17, 18, with Ps 22:27,
"All the ends of the world remembering and turning unto the Lord," preceded by the "seed of Jacob . . . Israel . . . fearing and glorifying Him"; also
Ps 102:13-15.
live--in political and spiritual life.
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10. 埃及……亞述——前者是以色列最早的壓迫者，後者是列強中最後的之一（或說代表四個世界大帝國，亞述是其一）：預表如今的普世性分散，埃及在南，亞述在北，是羅盤的兩端。毛勒（MAURER）推測許多以色列人在提革拉毗列色入侵時逃到「埃及」。但 Isa 11:11 和本段更符合未來復興的看法。
基列……利巴嫩——整個聖地以兩個邊界來描述，東界（約但河外的「基列」）和北界（「利巴嫩」）。
找不到地方給他們——即因他們人數眾多而容納不下（Isa 49:20; 54:3）。
Original en inglés
10. Egypt . . . Assyria--the former the first, the latter among the last of Israel's oppressors (or representing the four great world kingdoms, of which it was the first): types of the present universal dispersion, Egypt being south, Assyria north, opposite ends of the compass. MAURER conjectures that many Israelites fled to "Egypt" on the invasion of Tiglath-pileser. But
Isa 11:11
and this passage rather accord with the view of the future restoration.
Gilead . . . Lebanon--The whole of the Holy Land is described by two of its boundaries, the eastern ("Gilead" beyond Jordan) and the northern ("Lebanon").
place shall not be found for them--that is, there shall not be room enough for them through their numbers
(Isa 49:20; 54:3).
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11. 經過……海中的苦難——將「海」擬人化；祂要苦待海，即叫它不再作以色列歸回巴勒斯坦的障礙（Isa 11:15, 16）。武加大譯本譯為「海的狹窄之處」。毛勒（MAURER）譯為「祂要劈開並擊打」。英文譯本最佳（Ps 114:3）。正如耶和華擊打紅海為祂百姓開路（Ex 14:16, 21），日後祂也要在一切阻礙以色列復興的障礙中開路。
河——即尼羅河（Am 8:8; 9:5），或幼發拉底河。如此，本節前半的紅海和幼發拉底河對應後半的「亞述」和「埃及」。
埃及的權杖……消沒——（Eze 30:13）。
Original en inglés
11. pass . . . sea with affliction--Personifying the "sea"; He shall afflict the sea, that is, cause it to cease to be an obstacle to Israel's return to Palestine
(Isa 11:15, 16).
Vulgate translates, "The strait of the sea." MAURER, "He shall cleave and smite." English Version is best
(Ps 114:3).
As Jehovah smote the Red Sea to make a passage for His people
(Ex 14:16, 21),
so hereafter shall He make a way through every obstacle which opposes Israel's restoration.
the river--the Nile
(Am 8:8; 9:5),
or the Euphrates. Thus the Red Sea and the Euphrates in the former part of the verse answer to "Assyria" and "Egypt" in the latter.
sceptre of Egypt . . . depart--
(Eze 30:13).
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12. 我……在耶和華裏使他們有力——（Ho 1:7）。我——父——必在主彌賽亞——神子——之名（即所彰顯的能力）中使他們有力。
奉他的名而行——即在各處、持續地在祂的保護下，並照祂的旨意而活（Ge 5:22; Ps 20:1, 7; Mic 4:5）。
Original en inglés
12. I . . . strengthen them in . . . Lord--
(Ho 1:7).
I, the Father, will strengthen them in the name, that is, the manifested power, of the Lord, Messiah, the Son of God.
walk . . . in his name--that is, live everywhere and continually under His protection, and according to His will
(Ge 5:22; Ps 20:1, 7; Mic 4:5).
Zec 10:1-12.
禱告與應許。
呼籲他們向耶和華禱告，這與那給首領和百姓招致審判的偶像敬拜相對照。應允禱告而賜下的福氣：（一）從他們中間興起首領；（二）勝過仇敵；（三）以色列與猶大歸回並定居本土，在持久的平安與敬虔之中。
1. 求……雨水——主所應許豐盛的「五穀」（Zec 9:17）全在乎此。惟有耶和華能賜下，也必在人所求時賜下（Jer 10:13; 14:22）。
春雨的時候下雨——即在合宜時候下春雨，也就是在春季，約二月或三月（Job 29:23; Joe 2:23）。春雨使穀物成熟，正如十月的秋雨促使種子發芽生長。這也包括一切屬地的福氣；這些又是屬靈福氣的預表。神雖已開始賜福我們，我們卻不可放鬆禱告。悔改歸正的秋雨或已賜下，但我們還須為成熟的成聖之春雨祈求。雖然五旬節時猶太教會已得著了秋雨，但春雨仍有待尋求，那時這民族歸主的豐滿收成將要全數收歸於神。教會中禱告的靈，既是她敬虔的指標，也是她可從神期望之屬靈福氣的指標。當教會充滿禱告，神便傾注豐盛的福氣。
發閃電的雲——更恰當地說是「閃電」，是降雨的前奏〔毛勒 MAURER〕。
降大雨——字面作「大雨之雨」。Job 37:6 中同樣的詞以相反次序出現〔亨德森 HENDERSON〕。
草——一個統稱，既包括供人食用的五穀，也包括供牲畜食用的青草。