Commentario del capitolo
Zechariah Capitolo 1
서론
Introduction
繁體中文
Originale inglese
INTRODUCTION
THE name Zechariah means one whom Jehovah remembers: a common name, four others of the same name occurring in the Old Testament. Like Jeremiah and Ezekiel, he was a priest as well as a prophet, which adapts him for the sacerdotal character of some of his prophecies
(Zec 6:13).
He is called "the son of Berechiah the son of Iddo"
(Zec 1:1);
but simply "the son of Iddo" in
Ezr 5:1; 6:14.
Probably his father died when he was young; and hence, as sometimes occurs in Jewish genealogies, he is called "the son of Iddo," his grandfather. Iddo was one of the priests who returned to Zerubbabel and Joshua from Babylon
(Ne 12:4).
Zechariah entered early on his prophetic functions
(Zec 2:4);
only two months later than Haggai, in the second year of Darius' reign, 520 B.C. The design of both prophets was to encourage the people and their religious and civil leaders, Joshua and Zerubbabel, in their work of rebuilding the temple, after the interruption caused by the Samaritans (see
Introduction
to Haggai). Zechariah does so especially by unfolding in detail the glorious future in connection with the present depressed appearance of the theocracy, and its visible symbol, the temple. He must have been very young in leaving Babylonia, where he was born. The Zechariah, son of Barachias, mentioned by our Lord
(Mt 23:35)
as slain between the porch and the altar, must have been the one called the son of Jehoiada in
2Ch 24:21,
who so perished: the same person often had two names; and our Lord, in referring to the Hebrew Bible, of which Second Chronicles is the last book, would naturally mention the last martyr in the Hebrew order of the canon, as He had instanced Abel as the first. Owing to
Mt 27:9 quoting Zec 11:12, 13
as the words of Jeremiah, MEDE doubts the authenticity of the ninth through the fourteenth chapters, and ascribes them to Jeremiah: he thinks that these chapters were not found till after the return from the captivity, and being approved by Zechariah, were added to his prophecies, as Agur's Proverbs were added to those of Solomon. All the oldest authorities, except two manuscripts of the old Italian or Pre-Vulgate version, read Jeremiah in
Mt 27:9.
The quotation there is not to the letter copied from Zechariah,
Jer 18:1, 2; 32:6-12,
may also have been in the mind of Matthew, and perhaps in the mind of Zechariah, whence the former mentions Jeremiah. HENGSTENBERG similarly thinks that Matthew names Jeremiah, rather than Zechariah, to turn attention to the fact that Zechariah's prophecy is but a reiteration of the fearful oracle in
Jer 18:1-19:15,
to be fulfilled in the destruction of the Jewish nation. Jeremiah had already, by the image of a potter's vessel, portrayed their ruin in Nebuchadnezzar's invasion; and as Zechariah virtually repeats this threat, to be inflicted again under Messiah for the nation's rejection of Him, Matthew, virtually, by mentioning Jeremiah, implies that the "field of blood"
[Mt 27:8, 9],
now bought by "the reward of iniquity"
[Ac 1:18]
in the valley of Hinnom, was long ago a scene of prophetic doom in which awful disaster had been symbolically predicted: that the present purchase of that field with the traitor's price renewed the prophecy and revived the curse--a curse pronounced of old by Jeremiah, and once fulfilled in the Babylonian siege--a curse reiterated by Zechariah, and again to be verified in the Roman desolation. LIGHTFOOT (referring to B. BATHRA and KIMCHI) less probably thinks the third division of Scripture, the prophets, began with Jeremiah, and that the whole body of prophets is thus quoted by the name "Jeremiah." The mention of "Ephraim" and "Israel" in these chapters as distinct from Judah, does not prove that the prophecy was written while the ten tribes existed as a separate kingdom. It rather implies that hereafter not only Judah, but the ten tribes also, shall be restored, the earnest of which was given in the numbers out of the ten tribes who returned with their brethren the Jews from captivity under Cyrus. There is nothing in these characters to imply that a king reigned in Judah at that time. The editor of the Hebrew canon joined these chapters to Zechariah, not to Jeremiah; the Septuagint, three hundred years B.C., confirms this.
The prophecy consists of four parts: (1) Introductory,
Zec 1:1-6.
(2) Symbolical,
Zec 1:7,
to the end of the sixth chapter, containing nine visions; all these were vouchsafed in one night, and are of a symbolical character. (3) Didactic, the seventh and eighth chapters containing an answer to a query of the Beth-elites concerning a certain feast. And (4) Prophetic, the ninth chapter to the end. These six last chapters predict Alexander's expedition along the west coast of Palestine to Egypt; God's protection of the Jews, both at that time and under the Maccabees; the advent, sufferings, and reign of Messiah; the destruction of Jerusalem by Rome, and dissolution of the Jews' polity; their conversion and restoration; the overthrow of the wicked confederacy which assailed them in Canaan; and the Gentiles' joining in their holy worship [HENDERSON]. The difference in style between the former and the latter chapters is due to the difference of subject; the first six chapters being of a symbolical and peculiar character, while the poetical style of the concluding chapters is adapted admirably to the subjects treated. The titles
(Zec 9:1; 12:1)
accord with the prophetic matter which follows; nor is it necessary for unity of authorship that the introductory formulas occurring in the first eight chapters should occur in the last six. The non-reference in the last six chapters to the completion of the temple and the Jews' restoration after the captivity is just what we should expect, if, as seems likely, these chapters were written long after the completion of the temple and the restoration of the Jews' polity after the captivity, in circumstances different from those which engaged the prophet when he wrote the earlier chapters.
The style varies with the subject: at one time conversational, at another poetical. His symbols are enigmatical and are therefore accompanied with explanations. His prose is like that of Ezekiel--diffuse, uniform, and repetitious. The rhythm is somewhat unequal, and the parallelisms are not altogether symmetrical. Still, there is found often much of the elevation met with in the earlier prophets, and a general congruity between the style and the subjects. Graphic vividness is his peculiar merit. Chaldæisms occur occasionally. Another special characteristic of Zechariah is his introduction of spiritual beings into his prophetic scenes.
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Zec 1:1-17.
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Zec 1:1-17.
勸民悔改的引言。諸異象。
番石榴樹中間的人：天使的安慰解釋，鼓勵猶太人建造城與聖殿：四角與四匠人。
1. 見緒論。
2. 神已對你們的列祖應驗了祂的警告；那麼你們要謹慎，免得像他們從前對待先知那樣，輕忽祂藉我所傳的聲音，以致你們也遭受同樣的災禍。撒迦利亞特別的目標，是要喚醒他們脫離自私的懈怠，好順從神重建祂聖殿的命令（Hag 1:4-8）。
甚為不悅（sore displeased）——希伯來文作「以不悅不悅」，即猛烈地，非同尋常地不悅，這在猶太人的城被毀與他們的被擄中已彰顯出來。
Originale inglese
Zec 1:1-17.
INTRODUCTORY EXHORTATION TO REPENTANCE. THE VISIONS. The man among the myrtles: Comforting explanation by the angel, an encouragement to the Jews to build the city and temple: The four horns and four artificers.
1. See
Introduction.
2. God fulfilled His threats against your fathers; beware, then, lest by disregarding His voice by me, as they did in the case of former prophets, ye suffer like them. The special object Zechariah aims at is that they should awake from their selfish negligence to obey God's command to rebuild His temple
(Hag 1:4-8).
sore displeased--Hebrew, "displeased with a displeasure," that is, vehemently, with no common displeasure, exhibited in the destruction of the Jews' city and in their captivity.
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3. 萬軍之耶和華說——這用語在哈該書和撒迦利亞書中屢見，暗示神無限的資源與普遍的權能，好激發猶太人有信心去作工。
你們要轉向我……我就轉向——即那時，作為必然的結果，「我必轉向你們」（Mal 3:7; Jas 4:8；又比較 Jer 3:12; Eze 18:30; Mic 7:19）。
神雖已把你們從被擄中帶回，但你們若不真正歸正，這狀況必不長久。神還有更重的刑罰預備好了，並已開始發出忿怒的徵兆〔加爾文 CALVIN〕。（Hag 1:6）。
Originale inglese
3. saith the Lord of hosts--a phrase frequent in Haggai and Zechariah, implying God's boundless resources and universal power, so as to inspire the Jews with confidence to work.
Turn ye unto me . . . and I will turn--that is, and then, as the sure consequence, "I will turn unto you"
(Mal 3:7; Jas 4:8;
compare also
Jer 3:12; Eze 18:30; Mic 7:19).
Though God hath brought you back from captivity, yet this state will not last long unless ye are really converted. God has heavier scourges ready, and has begun to give symptoms of displeasure [CALVIN].
(Hag 1:6).
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4. 你們不要效法你們的列祖——猶太人以他們的列祖誇口；但他指出他們的列祖是悖逆的，古老的先例與悠久的慣例不能為不順從辯護（2Ch 36:15, 16）。
先前的先知——即被擄前生活的先知。他們的罪責因以下事實加重：他們不僅有律法，更曾屢次被神的先知呼召悔改。
Originale inglese
4. Be ye not as your fathers--The Jews boasted of their fathers; but he shows that their fathers were refractory, and that ancient example and long usage will not justify disobedience
(2Ch 36:15, 16).
the former prophets--those who lived before the captivity. It aggravated their guilt that, not only had they the law, but they had been often called to repent by God's prophets.
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5. 你們的列祖……和先知，他們能永遠存活嗎？——與「我的話」（Zec 1:6）形成對比，我的話「永遠長存」（1Pe 1:25）。「你們的列祖已如預言所言滅亡了，他們的結局應當警告你們。但你們或許說，先知們也死了。我承認，但我的話並不死：他們雖已死去，他們從我而得的預言，既已應驗在你們列祖身上，就不與他們一同死去。所以你們要當心，免得遭遇他們的結局。」
Originale inglese
5. Your fathers . . . and the prophets, do they live for ever?--In contrast to "My words"
(Zec 1:6),
which "endure for ever"
(1Pe 1:25).
"Your fathers have perished, as was foretold; and their fate ought to warn you. But you may say, The prophets too are dead. I grant it, but still My words do not die: though dead, their prophetical words from Me, fulfilled against your fathers, are not dead with them. Beware, then, lest ye share their fate."
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6. 律例——我為罪施行懲罰所定的旨意。
我吩咐我僕人——即吩咐去向你們的列祖宣告。
豈不臨到——即追上，如同仇敵追上逃亡的人。
他們就回轉——他們從先前的自滿中回轉，承認自己所受的懲罰正是神先知所預告的。
定意……行——即決定行。比較本節與 La 2:17。
我們的道路——邪惡的道路（Jer 4:18; 17:10; 23:2）。
Originale inglese
6. statutes--My determined purposes to punish for sin.
which I commanded my servants--namely, to announce to your fathers.
did they not take hold--that is, overtake, as a foe overtakes one fleeing.
they returned--Turning from their former self-satisfaction, they recognized their punishment as that which God's prophets had foretold.
thought to do--that is, decreed to do. Compare with this verse
La 2:17.
our ways--evil ways
(Jer 4:18; 17:10; 23:2).
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7. 隨後九個異象（Zec 1:8-6:15）的總體安排是：先呈現象徵，然後在發問之後附上解釋。這些異象雖各自獨立，卻構成一個宏大的整體，在一夜之間臨到先知的心思，時值先知初次受命（Zec 1:1）之後兩三個月。
細罷特月——猶太年曆的第十一个月，從二月新月到三月新月。這詞是迦勒底文，意為「嫩芽」，即樹木開始發芽吐蕊的月份。
Originale inglese
7. The general plan of the nine following visions
(Zec 1:8-6:15)
is first to present the symbol; then, on a question being put, to subjoin the interpretation. Though the visions are distinct, they form one grand whole, presented in one night to the prophet's mind, two or three months after the prophet's first commission
(Zec 1:1).
Sebat--the eleventh month of the Jewish year, from the new moon in February to the new moon in March. The term is Chaldee, meaning a "shoot," namely, the month when trees begin to shoot or bud.
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8. 夜間——猶太人以日落開始新的一天；故此處所指是該月二十四日之前的夜間（Zec 1:7）。
一人——耶和華，三一神的第二位，以人的形狀顯現，為道成肉身的預表；稱為「耶和華的使者」（Zec 1:11, 12），「立約的使者耶和華」（Mal 3:1；比較 Ge 16:7 與 Zec 1:13；Ge 22:11 與 Zec 1:12；Ex 3:2 與 Zec 1:4）。祂既同時是神又是人，就必是神人二性合於一位。
騎著——暗示在護理中迅速執行神的旨意；急忙幫助祂的百姓。
紅馬——代表流血的顏色：暗示要向以色列的仇敵施行的報應（比較 2Ki 3:22; Isa 63:1, 2; Re 6:4）；也是火熱的熱忱。
番石榴樹中間——猶太教會的象徵：不是高聳的香柏樹，而是卑微卻芬芳的番石榴。正是它低微的狀態使猶太人沮喪；這異象旨在以更美好的盼望激勵他們。那非受造的耶和華使者之同在站（作祂的居所，Ps 132:14）在他們中間，是她安全的保證——儘管她目前卑微。
深處——在窪地或河底；暗指巴比倫，臨近幼發拉底河和底格里斯河，乃猶大被擄之地。番石榴喜生於窪地和河畔〔彭貝盧斯 PEMBELLUS〕。毛勒（MAURER）根據另一字根譯為「在蔭涼處」。
紅馬——即騎在紅馬上的騎士；Zec 1:10, 11 證實此觀點。
有斑點的……白的——「白的」暗示猶大的勝利與凱旋；「有斑點的」（源於「交織」的字根），即白與紅兩色的組合（棗紅〔摩爾 MOORE〕），暗示一種混雜的狀態，部分順遂，部分不然〔亨德森 HENDERSON〕；或說是即將臨到猶太人仇敵的忿怒（對應「紅」）與猶太人本身的勝利（對應「白」）在神為其百姓的安排中的關聯〔摩爾 MOORE〕。有些天使（「紅馬」）行使報復的職事；有些（「白馬」）行使喜樂的職事；另一些（「有斑點的」）行使性質混雜的職事（比較 Zec 6:2, 3）。神為推進祂教會的利益，有各樣的使者。
Originale inglese
8. by night--The Jews begin their day with sunset; therefore the night which preceded the twenty-fourth day of the month is meant
(Zec 1:7).
a man--Jehovah, the second person of the Trinity, manifested in man's form, an earnest of the incarnation; called the "angel of Jehovah"
(Zec 1:11, 12),
"Jehovah the angel of the covenant"
(Mal 3:1;
compare
Ge 16:7 with Zec 1:13;
Ge 22:11 with Zec 1:12;
Ex 3:2 with Zec 1:4).
Being at once divine and human, He must be God and man in one person.
riding--implying swiftness in executing God's will in His providence; hastening to help His people.
red horse--the color that represents bloodshed: implying vengeance to be inflicted on the foes of Israel (compare
2Ki 3:22; Isa 63:1, 2; Re 6:4);
also fiery zeal.
among the myrtle trees--symbol of the Jewish Church: not a stately cedar, but a lowly, though fragrant, myrtle. It was its depressed state that caused the Jews to despond; this vision is designed to cheer them with better hopes. The uncreated angel of Jehovah's presence standing (as His abiding place,
Ps 132:14)
among them, is a guarantee for her safety, lowly though she now be.
in the bottom--in a low place or bottom of a river; alluding to Babylon near the rivers Euphrates and Tigris, the scene of Judah's captivity. The myrtle delights in low places and the banks of waters [PEMBELLUS]. MAURER translates, from a different root, "in a shady place."
red horses--that is, horsemen mounted on red horses;
Zec 1:10, 11,
confirm this view.
speckled . . . white--The "white" implies triumph and victory for Judah; "speckled" (from a root "to intertwine"), a combination of the two colors white and red (bay [MOORE]), implies a state of things mixed, partly prosperous, partly otherwise [HENDERSON]; or, the connection of the wrath (answering to the "red") about to fall on the Jews' foes, and triumph (answering to the "white") to the Jews themselves in God's arrangements for His people [MOORE]. Some angels ("the red horses") exercised offices of vengeance; others ("the white"), those of joy; others ("the speckled"), those of a mixed character (compare
Zec 6:2, 3).
God has ministers of every kind for promoting the interests of His Church.
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9. 與我說話的天使——不是「騎紅馬的人」，這從 Zec 1:10 可明顯看出，那裏他（神聖的使者）與「與我說話的天使」（這短語用以指他，Zec 1:13, 14; 2:3; 4:1, 4, 5; 5:5, 10; 6:4）有所區分——後者即解釋的天使。希伯來文「與我」或「在我裏面」（Nu 12:8），暗示內在的、親密的交通〔耶柔米 JEROME〕。
指給你看——向你心靈的眼界啟示。
Originale inglese
9. the angel that talked with me--not the "man upon the red horse," as is evident from
Zec 1:10,
where he (the Divine Angel) is distinguished from the "angel that talked with me" (the phrase used of him,
Zec 1:13, 14; Zec 2:3; 4:1, 4, 5; 5:5, 10; 6:4),
that is, the interpreting angel. The Hebrew for "with me," or, "in me"
(Nu 12:8),
implies internal, intimate communication [JEROME].
show thee--reveal to thy mental vision.
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10. 回答——此處「立約的使者」代替解釋的天使回答，暗示藉解釋的天使所傳的一切啟示都源於祂。
主已經在遍地走來走去——若「撒但在地上走來走去」（暗示不休的活動），為要對神的百姓行惡（Job 1:7），主就差遣其他天使「走來走去」，在各處不休地活動，以對抗撒但的詭計、保護祂的百姓（Ps 34:7; 91:11; 103:20, 21; Heb 1:14）。
Originale inglese
10. answered--The "angel of the covenant" here gives the reply instead of the interpreting angel, to imply that all communications through the interpreting angel come from Him as their source.
Lord hath sent to walk to and fro through the earth--If "Satan walks to and fro in the earth" (implying restless activity) on errands of mischief to God's people
(Job 1:7),
the Lord sends other angels to "walk to and fro" with unceasing activity everywhere to counterwork Satan's designs, and to defend His people
(Ps 34:7; 91:11; 103:20, 21; Heb 1:14).
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11. 侍立的天使向眾天使之主報告：「全地……安息平靜」。當猶大荒涼、聖殿尚未重建之時，異教「全地」卻興盛——這是 Zec 1:12 中神聖的使者向父神代求的有力理由。當猶大陷於最低谷、異教高漲至頂峰之時，就是耶和華為祂百姓行事之時。
靜坐——安然居住。
Originale inglese
11. The attendant angels report to the Lord of angels, "the earth . . . is at rest." The flourishing state of the heathen "earth," while Judah was desolate and its temple not yet restored, is the powerful plea in the Divine Angel's intercession with God the Father in
Zec 1:12.
When Judah was depressed to the lowest point, and the heathen elated to the highest, it was time for Jehovah to work for His people.
sitteth still--dwells surely.
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12. 彌賽亞不僅站在祂百姓（「番石榴樹」，Zec 1:8）中間，更有效地為他們向父（「主」或「萬軍之耶和華」）代求（Zec 1:13; Heb 7:25）。比較 Ps 102:13-20; Isa 62:6, 7 論猶大在禱告蒙允中歸回。
回答說——即接續所說的話：接著說。
要到幾時——彌賽亞的百姓照樣像他們的元首那樣禱告。Re 6:10，「要到幾時」等等。從前禱告是徒然，但如今神所定的「七十年」（Jer 25:11; 29:10）既已過去，正是向禱求你應驗應許之時，因你的恩典尚未完全彰顯，你的應許也未應驗。神的應許不是要叫我們怠惰，而是要激發我們的禱告。亨德森（HENDERSON）從耶路撒冷被毀（主前588年）算起七十年，認為那七十年中還有兩年未滿（主前520年）。
Originale inglese
12. Not only does Messiah stand among His people (the "myrtles,"
Zec 1:8),
but intercedes for them with the Father ("Lord," or "Jehovah of hosts") effectively
(Zec 1:13; Heb 7:25).
Compare
Ps 102:13-20; Isa 62:6, 7,
as to Judah's restoration in answer to prayer.
answered and said--said in continuation of the discourse: proceeded to say.
how long--Messiah's people pray similarly to their Head.
Re 6:10,
"How long," &c. Heretofore it was vain to pray, but now that the divinely appointed "threescore and ten years"
(Jer 25:11; 29:10)
are elapsed, it is time to pray to Thee for the fulfilment of Thy promise, seeing that Thy grace is not yet fully manifested, nor Thy promise fulfilled. God's promises are not to make us slothful, but to quicken our prayers. HENDERSON, dating the seventy years from the destruction of Jerusalem (588 B.C.), supposes two years of the seventy had yet to run (520 B.C.).
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13. 主——耶和華（JEHOVAH），稱為「主（耶和華）的使者」（Zec 1:12）。
美善的話和安慰的話——字面作「話語、安慰」。這些安慰之言的主題記在 Zec 1:14 等；即完全復興的應許，Jer 29:10, 11（比較 Isa 57:18; Ho 11:8）。
Originale inglese
13. the Lord--JEHOVAH, called "the angel of the Lord (Jehovah)"
(Zec 1:12).
good words and comfortable words--literally, "words, consolations." The subject of these consolatory words is stated in
Zec 1:14,
&c.; the promise of full re-establishment,
Jer 29:10, 11
(compare
Isa 57:18; Ho 11:8).
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14. 你要呼喊——清晰地宣告，使所有人都聽見（Isa 40:6; 58:1）。
我為耶路撒冷火熱——如同丈夫為那被他人無理傷害的妻子心裏火熱，照樣耶和華為那被異教徒肆意傷害的猶大火熱（Zec 8:2; Nu 25:11, 13; 1Ki 19:10; Joe 2:18）。
Originale inglese
14. Cry--Proclaim so as to be heard clearly by all
(Isa 40:6; 58:1).
I am jealous for Jerusalem--As a husband jealous for his wife, wronged by others, so Jehovah is for Judah, who has been injured wantonly by the heathen
(Zec 8:2; Nu 25:11, 13; 1Ki 19:10; Joe 2:18).
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15. 甚惱怒列國——與「我只稍微惱怒」我的百姓相對。神對祂百姓的不悅是暫時的、為要管教他們；對那些異教壓迫者，則是最終而致命的（Jer 30:11）。神用來管教百姓的工具，祂用完之後便丟在火中。
安逸——屬肉體的安然。比「安息平靜」（Zec 1:11）更強烈的話。他們「安逸」，但我既「甚惱怒」他們，他們的安逸就是可咒詛的。猶大在「患難」中，但我既愛她、為她火熱，她便有充分的理由在推進聖殿工程上得鼓勵。
加害——過了我所想要的程度苦待我的百姓。異教徒為滿足自己的野心和報復，意圖徹底消滅猶大（Isa 47:6; Eze 25:3, 6; Ob 10-17）。
Originale inglese
15. very sore displeased with the heathen--in contrast with "I was but a little displeased" with My people. God's displeasure with His people is temporary and for their chastening; with the heathen oppressors, it is final and fatal
(Jer 30:11).
God's instruments for chastising His people, when He has done with them, He casts into the fire.
are at ease--carnally secure. A stronger phrase than "is at rest"
(Zec 1:11).
They are "at ease," but as I am "sore displeased" with them, their ease is accursed. Judah is in "affliction," but as I love her and am jealous for her, she has every reason to be encouraged in prosecuting the temple work.
helped forward the affliction--afflicted My people more than I desired. The heathen sought the utter extinction of Judah to gratify their own ambition and revenge
(Isa 47:6; Eze 25:3, 6; Ob 10-17).
16
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16. 我現今回到——而我先前在怒中已從她那裏退去（Ho 5:15）。
憐憫——不是僅僅一種，也不是僅僅一次，而是重複的憐憫。
我的殿必被建造——此時（大流士第二年，Zec 1:1）只立了根基（Hag 2:18）。直到大流士第六年才完工（Ezr 6:15）。
準繩——（Job 38:5）。為建造用的量繩，不是草率，而是按量度之規律而行。不僅聖殿，耶路撒冷也要重建（Ne 2:3 等；比較 Zec 2:1, 2）。關於未來的聖殿和城邑，見 Eze 41:3; 42:1-44:31; 45:6。
Originale inglese
16. I am returned--whereas in anger I had before withdrawn from her
(Ho 5:15).
with mercies--not merely of one kind, nor once only, but repeated mercies.
my house shall be built--which at this time (the second year of Darius,
Zec 1:1)
had only its foundations laid
(Hag 2:18).
It was not completed till the sixth year of Darius
(Ezr 6:15).
line--
(Job 38:5).
The measuring-line for building, not hastily, but with measured regularity. Not only the temple, but Jerusalem also was to be rebuilt
(Ne 2:3,
&c.; compare
Zec 2:1, 2).
Also, as to the future temple and city,
Eze 41:3; 42:1-44:31; 45:6.
17
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17. 如今——儘管此前俯伏在卑微之中。
我的城邑——不僅耶路撒冷，也包括猶大下屬的城邑。神宣告它們全是特屬於祂的，故此必恢復它們。
因興盛……發散——或作溢流；取自溢流之器皿或泉源的比喻（比較 Pr 5:16）〔彭貝盧斯 PEMBELLUS〕。所指是地上果實——五穀和新酒——的豐盛，以及公民的大量增加；也包括屬靈的興盛。
安慰錫安——（Isa 40:1, 2; 51:3）。
揀選——（Zec 2:12; 3:2; Isa 14:1）。此處意為「以慈愛的作為表明祂已揀選」。祂從亙古不變的揀選，是一切此類具體慈愛作為的源頭。
Originale inglese
17. yet--though heretofore lying in abject prostration.
My cities--not only Jerusalem, but the subordinate cities of Judah. God claims them all as peculiarly His, and therefore will restore them.
through prosperity . . . spread abroad--or overflow; metaphor from an overflowing vessel or fountain (compare
Pr 5:16)
[PEMBELLUS]. Abundance of fruits of the earth, corn and wine, and a large increase of citizens, are meant; also spiritual prosperity.
comfort Zion--
(Isa 40:1, 2; 51:3).
choose--
(Zec 2:12; 3:2; Isa 14:1).
Here meaning, "show by acts of loving-kindness that He has chosen." His immutable choice from everlasting is the fountain whence flow all such particular acts of love.
18
Zec 1:18-21.
繁體中文
Zec 1:18-21.
第二個異象。
猶太人仇敵的權勢必將消散。
18. 四角——對猶太人這樣的畜牧民族，畜群中最強者的角自然暗示能力與自知強壯的驕傲的象徵：故指世界的統治權勢（Re 17:3, 12）。在撒迦利亞時代，數目四是指羅盤的四個方位。神的百姓無論轉向何方，都有仇敵要對抗（Ne 4:7）；北有亞述、迦勒底、撒瑪利亞；南有埃及和阿拉伯；西有非利士；東有亞捫和摩押。但先知心中的靈看得更遠；即四個世界權勢——在彌賽亞國（第五個）以普世統治推翻並吞沒一切其他國度之前，惟獨這四個權勢將要或已經興起。那時只有巴比倫和瑪代波斯已經興起，但不久希臘馬其頓就要繼起（如 Zec 9:13 所預言），羅馬——第四個也是最後一個——便要隨之而來（Da 2:1-49; 7:1-28）。這裏論到修補所有四國對猶大和以色列所造成的禍患，證明其完全的應驗尚在未來，迄今只是部分的確據——即撒迦利亞時代之前已「分散」猶大的兩個世界權勢的傾覆（Jer 51:2; Eze 5:10, 12）。四個中只有兩個已經興起，這對我們並無分量，因為我們相信神的靈在先知中視未來為現在；所以我們不要被理性派學者以此為由否認此處和 Zec 6:1 對四個世界帝國的所指。
Originale inglese
Zec 1:18-21.
SECOND VISION. The power of the Jews foes shall be dissipated.
18. four horns--To a pastoral people like the Jews the horns of the strongest in the herd naturally suggested a symbol of power and pride of conscious strength: hence the ruling powers of the world
(Re 17:3, 12).
The number four in Zechariah's time referred to the four cardinal points of the horizon. Wherever God's people turned, there were foes to encounter
(Ne 4:7);
the Assyrian, Chaldean, and Samaritan on the north; Egypt and Arabia on the south; Philistia on the west; Ammon and Moab on the east. But the Spirit in the prophet looked farther; namely, to the four world powers, the only ones which were, or are, to rise till the kingdom of Messiah, the fifth, overthrows and absorbs all others in its universal dominion. Babylon and Medo-Persia alone had as yet risen, but soon Græco-Macedonia was to succeed (as
Zec 9:13
foretells), and Rome the fourth and last, was to follow
(Da 2:1-49; 7:1-28).
The fact that the repairing of the evils caused to Judah and Israel by all four kingdoms is spoken of here, proves that the exhaustive fulfilment is yet future, and only the earnest of it given in the overthrow of the two world powers which up to Zechariah's time had "scattered" Judah
(Jer 51:2; Eze 5:10, 12).
That only two of the four had as yet risen, is an argument having no weight with us, as we believe God's Spirit in the prophets regards the future as present; we therefore are not to be led by Rationalists who on such grounds deny the reference here and in
Zec 6:1
to the four world kingdoms.
19
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19. 猶大、以色列——雖然以色列的十支派中有些人隨猶大從巴比倫歸回，但前者的完全歸回如後者一樣，此處被預告，且必仍在未來。
Originale inglese
19. Judah, Israel--Though some of the ten tribes of Israel returned with Judah from Babylon, the full return of the former, as of the latter, is here foretold and must be yet future.
20
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20. 四個匠人——或作「工匠」。此處所指的，是已用或將用以擊碎那「分散」猶大的「外邦」權勢的各樣器皿。每一個角都有一個劈砍的「工匠」來把它打倒。神百姓的每一個仇敵，神都已預備了足以毀滅它的反制力量。
Originale inglese
20. four carpenters--or "artificers." The several instrumentalities employed, or to be employed, in crushing the "Gentile" powers which "scattered" Judah, are hereby referred to. For every one of the four horns there was a cleaving "artificer" to beat it down. For every enemy of God's people, God has provided a counteracting power adequate to destroy it.
21
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21. 這些角——毋寧作那些，即上文所說的角，與「匠人」——即毀壞的工匠（「善於毀壞」，Ex 21:31）——有所區分，正是問題中「這些」所指的。
無人……抬起頭來——他們因沉重的災禍壓迫而如此沮丧（Job 10:15）。
驚嚇——即以威嚇驚動他們（Eze 30:9）。
舉起……角——出於自覺強壯的驕傲（Ps 75:4, 5），轄制猶大（Eze 34:21）。
Originale inglese
21. These are the horns--rather, Those, namely, the horns being distinguished from the "carpenters," or destroying workmen ("skilful to destroy,"
Ex 21:31),
intended in the "these" of the question.
no man . . . lift up his head--so depressed were they with a heavy weight of evils
(Job 10:15).
to fray--to strike terror into them
(Eze 30:9).
lifted up . . . horn--in the haughtiness of conscious strength
(Ps 75:4, 5)
tyrannizing over Judah
(Eze 34:21).
緒論
撒迦利亞（Zechariah）這名字的意思是耶和華所記念的人：這是舊約中常見的名字，另有四人同名。與耶利米和以西結一樣，他既是祭司也是先知，這使他適宜傳遞某些具有祭司性質的預言（Zec 6:13）。
他被稱為「比利家之子、易多之孫撒迦利亞」（Zec 1:1）；但在 Ezra 5:1; 6:14 中僅稱他為「易多之子」。大概他父親在他年幼時便已離世；因此，正如猶太家譜中偶爾出現的情形，他被稱為「易多之子」，即以祖父為稱。易多是隨所羅巴伯和約書亞從巴比倫歸回的祭司之一（Ne 12:4）。
撒迦利亞很早便開始先知事奉（Zec 2:4），僅比哈該遲兩個月，時為大流士王第二年，即主前520年。兩位先知的目的都是在撒瑪利亞人攔阻之後，鼓勵百姓及其宗教與民事領袖約書亞和所羅巴伯繼續重建聖殿的工程（參哈該書的緒論）。撒迦利亞尤其藉著詳細揭示那與神權政體當前衰頹的表象及其有形記號——聖殿——相連的榮耀未來，來達成此目的。他離開出生之地巴比倫時必定十分年幼。我們的主曾提到（Mt 23:35）那位在廊子和祭壇之間被殺的「巴拉加的兒子撒迦利亞」，必是指 2Ch 24:21 中那位稱為耶何耶大之子、如此遇害的人：同一人常有兩個名字；我們的主引用希伯來聖經，而歷代志下是其最末一卷，所以自然提到希伯來正典次序中最後一位殉道者，正如祂先前以亞伯為第一位。由於 Mt 27:9 將 Zec 11:12, 13 引為耶利米的話，麥德（MEDE）質疑第九至十四章的真實性，將之歸於耶利米：他認為這幾章直到被擄歸回之後才被發現，因蒙撒迦利亞嘉許，遂附於其預言之後，正如亞古珥的箴言附於所羅門的箴言之後。除兩本古意大利譯本（即《武加大譯本》之前的版本）的抄本外，所有最古的權威根據在 Mt 27:9 均讀作耶利米。該處的引文並非逐字抄自撒迦利亞書，Jer 18:1, 2; 32:6-12 的內容也可能存在於馬太心中，或許也存在於撒迦利亞心中，因此前者才提到耶利米。亨斯滕貝格（HENGSTENBERG）同樣認為，馬太之所以稱耶利米而非撒迦利亞，是要引人注意撒迦利亞的預言不過是 Jer 18:1-19:15 那可畏神諭的重申，將在猶太民族的滅亡中應驗。耶利米早已藉窯匠瓦器的比喻描繪了他們在尼布甲尼撒入侵時的傾覆；撒迦利亞實際上重申了這一威脅——將在彌賽亞時代因百姓棄絕祂而再度臨到——因此馬太提及耶利米，實際上暗示那「血田」【Mt 27:8, 9】——如今以「不義之工價」【Ac 1:18】在欣嫩子谷買下——早就是預言厄運之所，在其中可怕的災禍早已被象徵性地預告：如今以叛徒的價銀買下那田，更新了預言並喚醒了咒詛——這咒詛古時由耶利米宣告，曾於巴比倫圍城時一次應驗——又由撒迦利亞重申，將再次在羅馬的毀滅中得著證實。萊特富（LIGHTFOOT）（引自《巴他拉》B. BATHRA 和金吉 KIMCHI）則較不可信地認為，聖經第三部分即先知書以耶利米為首，因此整部先知書乃以「耶利米」之名被引用。這幾章中提到「以法蓮」和「以色列」有別於猶大，並不能證明此預言寫於十支派仍為獨立王國之時；這反而暗示將來不僅猶大，連十支派也將歸回，其憑據在於古列年間隨猶太弟兄從被擄之地歸回的十支派人數之中。這些內容中沒有任何跡象暗示當時有王治理猶大。希伯來正典的編者將這幾章附於撒迦利亞之後，而非耶利米；主前三百年的七十士譯本也印證了這一點。
本預言分為四部分：（一）引言，Zec 1:1-6。（二）象徵部分，從 Zec 1:7 至第六章末，包含九個異象；這些都在一夜之間賜下，且具有象徵性質。（三）教導部分，第七、八章答覆伯特利人有關某一節期的詢問。（四）預言部分，從第九章至全書末尾。這末後六章預言了亞歷山大沿巴勒斯坦西岸直下埃及的遠征；神在那時以及在馬加比時代對猶太人的保護；彌賽亞的降臨、受苦與作王；羅馬對耶路撒冷的毀滅及猶太政體的瓦解；他們的歸信與復興；那在迦南攻擊他們之惡黨的傾覆；以及外邦人加入他們聖潔的敬拜【亨德森 HENDERSON】。前數章與後數章風格的差異，緣於主題的不同；前六章具有象徵而獨特的性質，而末後各章的詩體風格則極其貼合所論述的題材。其標題（Zec 9:1; 12:1）與隨後的預言內容相符；對作者身份的一致性而言，前八章出現的引言格式不必在末六章重複出現。末六章未提及聖殿的竣工和猶太人被擄後的歸回，這正是我們所能預期的——因為若如所料，這幾章寫成於聖殿竣工及猶太政體在被擄後重建之後很久，其處境與先知寫作較早各章時所關注的已大不相同。
風格隨主題而變化：時而如對話，時而如詩歌。他所用的象徵隱晦費解，因此附有解釋。他的散文如以西結——鋪陳、平穩而重複。韻律略有參差，對仗也不完全對稱。儘管如此，仍常能見到早期先知那種崇高的意境，且風格與題材之間整體相稱。生動逼真是他獨特的長處。偶有迦勒底（亞蘭）語的用法出現。撒迦利亞另一個特色，是在他的預言場景中引入屬靈的存有。